Author: Rabbi Milder

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Torah Riddles #225

Question: Let say in the holocaust one stole matzah to save his life because he was starving to death and at the same time he fulfilled the mitzva of eating matza Pesach night, whis he allowed to say a blessing over the stolen matzah?

Background:

A. The Mishna Berura (454:4:18) poskins that one may not say a blessing on stolen matza, even if just the ingredients were stolen and turned into matza because it’s considered disgusting to Hashem, so how can one make a blessing, whether on the mitzva of matza or hamotzi, over something disgusting to Hashem that is blasphemy!

B. The Beur Halacha quoting the Beis Meir says that what it means that it’s disgusting to say a blessing is that of course one must say it however he is mentioning his sin with the blessing, though he still has to bless. However the Beur halacha concludes that when in doubt by blessing be lenient and don’t say it.

 C. Chaza”l say that according to the Torah we shall live by it and not die by it.

Answer: Since you are doing what Hashem wants you to do by staying alive, even at the expense of stealing from someone, that is not disgusting and is pleasing to Hashem.

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Torah Riddles #224

 Question: Why can one fulfill the mitzvah of eating matzah on the seder night let say if it fell out in Shabbos with matzah that he carried in a public domain that night without an eruv but he cannot fulfill the mitzvah with stolen matzah?

Background:

A. The Mishna Berura (454:4:14, 15) says a person doesn’t even technically fulfill the mitzvah of eating matzah and would have to eat again and say a new bracha if one uses stolen matzah. But if one stole wheat or flour and made matzah he can fulfill the mitzvah because he acquired it with a change in the substance and he just has to pay the owner for the ingredients he stole.

B. The first Beur Halacha in Mishna Berura siman 318 says that if you purposefully carry on Shabbos you can still use it after Shabbos though if you purposefully cooked on Shabbos you can never use it because the Rabbis fined the one who purposefully transgressed Shabbos in a way which will change the item used to do a sin.

Answer: The Be’ur Halacha “vi’li’inyan bracha etc.” Says that the Poskim write that specifically by stolen matza one does not fulfill the mitzvah because the matzah itself came through sin. (According to Rebbe Akiva Aiger putting it into the mouth to eat has to be the means of stealing the object while fulfilling the mitzvah at the same time.) On the other hand, a carrying matza from the private domain to the public domain when Pesach falls out on Shabbos, one can still fulfill his mitzvah with that matza and even say a blessing for it because he is the one that actively transgressed a mitzvah, but the matzah itself isn’t a sin. This means that the matzah itself is deemed stolen matzah hence it’s an object of sin. But the matza that is carried is not deemed to be a status of a sin, it just that the action you did is a sin, totally disconnected from the object therefore when fulfilling the mitzvah it not through a sin in terms of carrying on Shabbos.

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Sefer Chofetz Chaim hilchos rechilus appendix, halacha 4, 5

In terms of shidduchim, if a boy is being set up with a girl and you know of a major character flaw or any other major issue of the boy or vice versa then you have to tell the other side if they don’t know. Halacha 6 will define what’s a major flaw and we’ll discuss all the many complex parameters of how to reveal to the perspective shidduch. However unfortunately people are very quick to tell others about a perspective shidduch information that does not need to be shared, maybe they have good intentions because they don’t want anyone to be hurt if the shidduch goes through but if the information isn’t a serious problem, then it need not be shared and ruin a person’s identity. For example, if a guy is simple minded and people take advantage of him, or if he is serious and does not joke around too much. To make the guy look like a fool and ruin him is uncalled for, and there is no reason to tell the other side of frivolous flaws whether it is true or in true. People who go around peddling character flaws which are insignificant should not be listened to and people who listen, even if they at first are innocent and just listening nervously, will eventually stand by and listen and if they continue they will sit down and listen attentively and join into the mocking of others. The baalei lashon hara that speak it are causing the public to sin and the best thing to do is not to confront them with rebuke but rather just to stay away. Whether they are making fun of the boy or girl themselves or their family it’s all the same. Even if the flaws might be true, to meet all the rules in order to be allowed to say it is pretty much impossible in these situations. There are situations which we will elaborate on, b’ezras Hashem, that one could say something before dating starts but once they are going out and don’t see the issues with each other it is no point bringing up and highlighting those type of issues.

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Tazria/Metzora – Triggering the Center

The bulk of this week’s double portion of Tazria and Metzora discusses the concept of tzaraas, spiritual leprosy. The most famous reason one gets tzaraas is for speaking lashon hara, slander. And one of the main reasons one speaks slander is because of gaava, haughtiness, thinking he or she is better than someone else. 
The Chofetz Chaim in his Sefer Shmiras Halashon, chapter 16, remarks regarding one who discovers tzaraas on his body, “furthermore it writes in the Torah (Vayikra 13:45), ‘his clothes shall be ripped and his head unkempt (grown out)’. It’s possible the reason for this is because the main reason for the sin of the tongue stems from haughtiness, that he thinks himself as an important person among people, therefore he decides to degrade his friend. If one would recognize his own fallacies, he would not seek out the blemishes of his friend. The proof to this is that the Torah writes by the purification process of a Metzora, he shall take cedar wood, hyssop, and crimson thread (see Vayikra 14:4). Rashi explains there that if one is haughty like a cedar then he should belittle himself like a worm or a hyssop, and then he would be atoned for. Therefore, the pasuk says that his clothes shall be ripped and his hair on his head grown out in order for him to be disgusting, so that he will look degraded by all and then he won’t speak haughtily about others.”

 Later in the chapter the Chofetz Chaim writes, “’And he shall cloak himself up to his lips’ (Vayikra 13:45). This is because he definitely said to himself originally, ‘Because of our tongues we shall prevail, our lips are with us’ (Tehillim 12:5), therefore Hashem commanded us that at this point one should be cloaked up to his lips. [The end of the earlier pasuk in Tazria says,] ‘he (the afflicted metzora) is to call out, contaminated! contaminated!’ (Vayikra 13:45). He is to make sure that everyone hears he is contaminated and separate from him. For in place of originally revealing the embarrassment of his friend in front of people, now he has to reveal his own embarrassment in front of people.” (Click here for Hebrew text.)
 The Chofetz Chaim depicts to what extent, from one end of the spectrum to the other, a person who speaks lashon hara is punished and must go in order to repent and change his wrongful ways. However, if you look at the Rashi itself earlier quoted from parshas Metzora, he says “and cedar wood” because these afflictions come because of haughtiness. “And “crimson thread and hyssop,” what is the way to fix it and be healed? Belittle himself from his haughtiness, like a worm and hyssop. (Click here for Hebrew text.)
 The Gur Aryeh, which is the Mahara”l’s commentary on Rashi, asks a blaring and really good question on this pasuk: “Why does two things have to be mentioned that he should humble himself like (1) hyssop and like (2) crimson thread, isn’t the most belittling one all that is needed? You can answer that definitely at first one should belittle himself like a worm who is very lowly, in order to distance himself from sin. For originally, he sinned in haughtiness and if he does not separate himself to the opposite extreme, to grab on to the attribute of lowliness very very low, then his sin will not leave his hands because he will go back to his haughtiness therefore one has to lower himself like a worm until he is distanced from the sin and his heart should not feel inflated. But afterwards he should be like a hyssop, and one does not have to belittle himself as low as a worm. This is why the pasuk first mentions crimson thread and then hyssop, because too much lowliness is not befitting because every good attribute has a middle ground, and the two extremes are not good. In this manner the Rambam explains in his introduction to Pirkei Avos, that one who sins with haughtiness, when he fixes his ways, he has to grab onto the most extreme way to lower himself until he removes the disgusting attribute he has [of haughtiness] and then he should stand by humility. This is also a form of lowliness but not as much.” (Click here for Hebrew text.)
 According to the Gur Aryeh, the reason for a person who has tzaraas has to bring both crimson thread (the thread represents the worm. In fact tolaas, the Hebrew word used in the pasuk means thread and worm) and hyssop, were in order to send a message that he should go to the opposite extreme from haughtiness, and then go back to the middle of regular humility once he gets rid of his haughtiness. What is interesting to note is that to go to the opposite extreme one goes through many actions, for example bringing the crimson thread as part of his sacrifice, clothing himself up to his lips, letting his hair grow out and become disheveled, calling to everyone ‘contaminated, contaminated’ so people will stay away from him, and separating himself from everyone for a week. However, in terms of going back to the middle ground, all there is, is a trigger or reminder, i.e., the hyssop, to indicate that that is the ultimate goal. Wouldn’t one think that logically finding the middle ground would be harder than going to the opposite extreme and therefore would take more action to figure out how to do that?

However, though it might be harder, all that is needed is an intellectual push, using one’s mind to figure out the equilibrium; not much extra actions must be taken to find that perfect balance, and then he automatically acts in that perfect balance. However, one could ask why is it right to go to the opposite extreme first, if the Gur Aryeh says it’s not good to do?
 The Orchos Tzadikim in a similar vein at the end of the Gate of Gaavah remarks: “He who desires to root out haughtiness from his heart completely cannot do this by thought alone but must at first depart from arrogance to its furthest extremity. How? A man who was accustomed to dressing himself in the finest garments such as the haughtiest people wear and wants to turn from this ostentation must overcorrect his defect. If he should wear ordinary clothes in an attempt to correct his fault, he will not eradicate his haughtiness from his heart. Or if his custom was to boast and to exalt himself to win honor by words or deeds. There is no means of correcting this unless he goes to the other extreme and conducts himself with the greatest humiliation, sitting below everyone or far to the rear, and wears worn and shabby clothes that disgrace their wearer, and does similar things until he roots out his haughtiness to heart. The same is true of a man with a hot temper who is angry often. At first, he should conduct himself so that even if they beat him and curse him, he should not feel it at all. He must continue in this manner for a long time until he roots out the very roots of anger from his heart. When he has achieved this, he can then take the middle road and follow it all his life. One should follow this procedure with all evil qualities. At first one should withdraw to the furthest extreme and act thusly for a long time. Afterwards he should take the middle road. And this method of procedure is a complete healing in connection with all evil qualities. And he whose intention continually is to serve the Creator Blessed be He, with every part of himself and in the best manner, will place this path before himself and before his companion. And concerning this it is said: ‘And to him that order his way aright will I show the salvation of God.’ (Tehillim 50:23).” (Click here for Hebrew text.)

Earlier in the chapter the Orchos Tzadikim describes the ideal median: “The proper way for man is to be clean in all matters, for cleanliness is the fence that guards good deeds. How shall he conduct himself? He should wear garments of moderate worth (elegantly conservative, as my Rosh Yeshiva, Rav Henoch Leibowitz zt”l used to say), and not expensive and splendid clothes that invite everyone’s attention. Nor shall he wear poor or shabby garments that shame the wearer, but garments of moderate worth, lovely and clean, according to his means. And it is forbidden that a spot or a stain be found on his garments. They should not be torn and they shall not be styled as the haughty sometimes do…”
Based on the Orchos Tzadikim, going to the opposite extreme isn’t ideal, but is a needed boost to get one on the right track, there are stages that must be taken to get to the right place. However, according to the Gur Aryeh, going to both extremes are not good; how then can it help to get one on the right track? It would seem that doing a not good thing can temporarily be useful and even more useful than trying to find the perfect median from the start. (Click here for Hebrew text.)
 We learn from here an incredible lesson, that what is not good can still be resourceful. We can’t always go straight to what is good to fix a situation. One must first take steps in doing what is not good but with the intent to clean the wrong that was done before settling into what is the ideal, right thing to do.

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Passover – A Pesach Story

This dvar Torah I heard on the first day of shiur by Rabbi Avrohom Kanarek zt”l over 20 years ago in Yeshiva Chofetz Chaim Yerushayim. Even though these words of mussar were given at the beginning of Elul zman, there is seemingly a well-known story about Pesach which is still worth sharing for its lesson.

 We say everyday upon waking up modeh ani, after we say ראשית חכמה יראת ד’ .
 This statement means, ‘the beginning of wisdom is fear of Hashem.’ The first pasuk of the Torah portion of Shoftim begins, “Judges and policemen shall be appointed to you in all your cities.” Why say “to you”? It is redundant! The answer is that each person should have for oneself, in oneself, a judge and a policeman. The basic quality of a judge is that he does not take bribes. So, a person to have a judge within himself means not taking bribes. What bribes a person? His negative middos, negative character traits, like taavah, physical desires. These make him believe “this is the right thing to do” or make up excuses like “that’s not what the Shulchan Aruch meant, it was talking about another case.” There are people who even don’t bother to convince themselves that what they are doing is correct, they simply can’t control their animalistic instincts, and even though they know what they are doing is wrong they proceed to do it anyways. That is why we have a policeman. What is the policeman? Yiras Shamayim, fear of Heaven. Not many people have Yiras Haromemus, Fear of The Exalted Hashem Himself, but at least fear of punishment one should have. This is the policeman.

There is a story of Reb Levi Yitzchak of Berditchev, on erev Pesach he would go to the non-Jews and ask to buy something illegal from the black market, and they said sure! He went to simple Jews and asked them to sell him chometz and they would say, assur, it’s forbidden! We see even with all the police in Czarist Russia the non-Jews weren’t afraid but a Jew has fear of Heaven which is enough.

Chag kasher visameach,
Rabbi Dovid Shmuel Milder

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Tzav – A Party for Hashem’s Superstars 


The Mishna Berura (429:2:7) says we don’t say tachanun the entire month of Nissan because on Rosh Chodesh Nissan began the dedication of the Mishkan where each of the 12 tribes brought their sacrifice each day, which was considered 12 days of yom tov. Then comes preparing and slaughtering the korban Pesach, Pesach itself, and most of the month is completed, so for the whole month we don’t say tachanun.
 It’s very apropos then that this week’s Torah portion of Tzav discusses the preparations for the dedication of the Mishkan, which took place for seven days prior to Rosh Chodesh Nissan. In fact Chassidim have a custom to not say tachanun for these 7 days as well. The end of the Torah portion discusses the process of installing Aharon and his sons as kohanim to serve in the mishkan. Anointing them, the process of dressing them in their priestly garments, and the offerings that were brought for their inauguration. The pasuk says “Then Moshe took them from on their palms and caused them to go up in smoke on the alter after the burnt-offering; they were inauguration offerings, for a satisfying aroma; it was a fire-offering to Hashem” (Vayikra 8:28).

The Moshav Zekeinim, who is one of the Baalei Tosfos, comments on this pasuk: “the inauguration offerings were called a satisfying aroma, meaning Hashem was joyful and made a yom tov (a holiday) with the inauguration because He acquired a loved one who He had chosen, as it says in Megilla 10b: ‘And it was on the 8th day’ that day was like no other for Hashem ever since He created His world. And [the gemara] learns it out from a gezeira shava it says there the word ‘vayehi’ and it says before in Breishis perek 1 ‘vayehi erev vayehi boker’ (it will be evening and it will be morning). Isn’t it a kal vachomer, fortiori, for just as a human king acquires a loved one and throws a party for him, all the more so The King of Kings, The Holy One Blessed Be He, who appointed a kohen and chose him to serve Him.” (Click here for Hebrew text.)
One can relate to a king being happy over acquiring a loved one and throwing a party. It’s like an NFL franchise signing the best quarterback in the league. After the signing no doubt there would be champagne, and an elaborate party amongst the owners, staff, and the quarterback and his family. It is a time of joy because so much potential for success is being bet upon the signing. But why does it then make sense that Hashem’s appointing Aharon and his family as the kohanim who will be in charge of the service in the Mishkan and Beis Hamikdash is such an excitement for Him that it’s compared to when He created the world? When Hashem created the world, He set nature into motion in the most perfect way possible. All of nature did and does Hashem’s bidding, flawlessly. The sun rises and sets at the right time, the seasons happen exactly how Hashem wants them to happen, each species of animals and vegetation have a specific purpose in the grand scheme of things, and do their jobs as Hashem precisely programmed them to do. This incredible work of art, this world that Hashem created with all that is inside, is understandably a joyous masterpiece worth celebrating. How then are the kohanim, who are only human beings, granted, are charged with doing Hashem’s service, but it’s certainly not as thrilling and “earth shattering” of a feat as creation itself, to be equally as joyous and exciting the creation of the world?

However, the reality is that we underestimate the greatness of man and the potential they can reach. Hashem was so excited about appointing priests that would lead the way in serving Hashem the best possible way frail human beings can, and the potential for them to reach great heights and create such a bond with their Father in Heaven for themselves and on behalf of His children is so incredible and inexplicably exhilarating that Hashem justly equated it with when He created Heaven and Earth.

We must appreciate gadlus ha’adam, the greatness of mankind, and how much Hashem believes in us and the success He expects us to accomplish. With this attitude we can indeed have much success and reach the height of perfection that Hashem expects His loved ones to attain.

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Sefer Chofetz Chaim Appendix Halachos 2, 3

Halacha 2: If Reuvain and Shimon are already partners in business and you know Reuvain had a bad nature previously, either too lazy or not responsible with other people’s money, or under qualified, or poor now, then if you know that Shimon will only take what you say into account and be on top of things, like constantly checking the books that they are not losing money then you can warm him, albeit fulfilling on the conditions discussed earlier. But if you know that Shimon will take you seriously and take action to hurt Reuvain or immediately fire him without taking him to court then you can’t tell Shimon about Reuvain because who knows if Teuvain has changed. There is no indication right now that he’ll ruin the business. Maybe he shaped up or is better qualified than before. All you ate doing is definitely ruining Reuvain’s life, on a possibility that Shikon might be in trouble. Certainly, saying something on your own would be a problem if Shimon takes immediate action but even if you came with someone else as witnesses still it would be rechilus because if they would testify in court there would still be no grounds to fire him or hurt him in anyway. But if there are grounds to have him fired if brought to court then that was discussed earlier in hilchos rechilus 9:1,2, on what to do. Also, if you see the way things are going now in the partnership is going downhill, and Reuvain doesn’t notice that, then you can tell him, of course with meeting all the conditions discussed so that Reuvain won’t lose a lot of money.

 Halacha 3: It is one thing to not speak badly about people but it’s another thing to give people bas advice to join with someone who will be harmful to them. That would be lifnei iver, placing a stumbling block in front of the blind and a very grave sin. So one cannot intentionally set up a shidduch or a business partnership, or tell someone to hire an electrician, plumber, etc. Which you would not do yourself in his same shoes because you know there is a problem because you will only be making trouble and that is forbidden. Unfortunately, many people give bad advice to make gain attention or to make money for themselves but it’s an unbelievable sin! Good Shabbos, Rabbi Dovid Shmuel Milder

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Sefer Chofetz Chaim appendix

 After all the halachos are spelled out, here are some more cases to apply them. Scenario 1: If Reuvain wants to go into business with Shimon and you know that Reuvain is. ad natured in his money dealings, which means he’s not a hard worker because he is lazy and doesn’t put enough effort into his work or because he actively runs businesses, maliciously, and you know this firsthand then you have a right and obligation to tel Shimon about it and advise not to become partners with Reuvain. As long as all the conditions are met. However if Reuvain is just unsuccessful, he has a hard time making money even though he is a hard worker, or he just lost his money in a big business debacle then you can’t inform Shimon and advise him to not become partners with this poor person because success is in the hands of Hashem, and who knows, Hashem might grant Reuvain success with Shimon and they can build a successful business together. But if Shimon goes over to you and asks you about Reuvain then you don’t have to lie because he’s concerned about the situation that he heard about and has a right to be naturally concerned. You just can’t create concerns which aren’t guaranteed concerns in Shimon’s head. If you are concerned that Reuvain is not trustworthy since he lost all his money who says that’s true? He has not list his chezkas kashrus, he is still known to be honest and hard working!? Why is his blood any redder than Shimon’s blood you are causing him to lose an opportunity over a concern that he still might not be successful and will bring Shikon down with him, who says! Even if he has a track record of recently getting help from others and not being able to pay them back, maybe that will change now.. on the contrary Shimon has a chance to fulfill the highest level of tzedaka according to the Shulcham Aruch’s 8 levels of tzedaka in Yoreh Deah 249:6. The highest level is giving a poor person a job or partnering with him in business so that he can make his own money instead of being given free money. The Shulchan Aruch quote a pasuk in Yeshaya 32:17, “And the actions of tzedaka are peace” which teaches us that one cannot be damaged by giving or doing tzedaka to someone else in need. This is to the extent that even when it is close to shmita the Torah still requires you to make loans to the poor at the risk of the loan being annulled by shmita. Certainly anyone else telling a person not to lend to the poor at that time is committing a sin. If the guy was hiding that he is poor and you know otherwise and know that he messed over other people because of his poverty then you can certainly tell Shimon if he inquires but the Chofetz Chaim wasn’t hesitant to allow one to reveal that Reuvain is poor. The Chofetz Chaim ‘s ultimate advice if you are unsure of the exact situation is to just say”I don’t know how to advise you, because I don’t know the situation clearly.”

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Vayikra – Hashem’s Dedication Amid Transgression

This week we begin the Book of Vayikra which mainly talks about the Sacrificial service done by the Kohanim, which is why this book is also called Toras Kohanim. Upon discussing various offerings in this Torah portion, the Haftorah is aptly connected from Yeshayahu perek 43 and 44. There it is written, “You did not bring Me the lambs of your burnt offerings, nor did you honor Me with your sacrifices; neither did I overwork you with meal-offerings nor did I weary you with frankincense. Neither did you purchase cane for Me with money, nor have you sated Me with the fat of your sacrifices. But you have burdened Me with your sins; you have wearied Me with your iniquities” (Yeshayahu 43:23, 24).

Rashi comments on the last part of pasuk 24, “But you have burdened Me: [lit. you have overworked Me.] You have caused Me to be an attendant to pagans, as Ezekiel envisioned (1:4): “And behold a tempest was coming from the north.” For the chariot of the Shechinah was returning from Babylon, where it had gone to conquer the whole world under the domination of Nevuchadnezzar, lest they say that He delivered His children into the hands of an inferior nation, as is found in Hagigah (13b).” (Click here for Hebrew text.)

Rashi is alluding to the concept that when Hashem, out of strict justice, concluded that the Jews must be exiled and the Beis Hamikdash, Hashem’s Holy Palace on earth, destroyed, He did so under the means of empires who ruled the world. Both the Babylonian, and in fact the Roman empires essentially controlled the entire civilization of the known world at the time of both exiles and destructions. Hashem orchestrated this to happen so that people won’t say His children were conquered by some small and inferior nation.

But why did Hashem go through “all this trouble” for a people who had gone so astray and abandoned Him? There seems to be a claim on the Jewish people for forcing Hashem to collaborate and allow the Babylonians to conquer the world as if they subjugated Hashem into forcing Him to help these heathens. Why should this claim be added upon their wrongdoing? Why does Hashem feel forced to show such respect to His Children who seemingly don’t deserve it?

We see from here the total dedication and love Hashem has for His Children, the Jewish People. Even at a time when the Jews showed such disrespect and rebellion towards Him, Hashem went above and beyond the way they were treating Him and treated them with such respect and sensitivity. This adds “salt to Hashem’s wounds” from betrayal but Hashem feels forced to do so out of His complete dedication and love towards His children.

This is a model of a true parent or loved one who has such care and compassion even at times when strict judgement and punishment should be exercised. We should emulate such ways and feelings!

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Vayakhel/Pekudei – Righteous Collateral

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Why is the Tabernacle called the Mishkan in Hebrew? In this week’s double portion of Vayakhel and Pikudei it discusses the actual building of the Mishkan, it’s vessels and the priestly garments, whereas the portions of Teruma and Tetzave described the blueprints. In aShemos Rabba (50:2) it alludes to the fact that Mishkan means “the dwelling place of Hashem;” Shachen in Hebrew means dwell. However, the Medrish Tanchuma (9) based on the pasuk “He made the planks for the Mishkan of acacia wood, standing erect,” (Shemos 36:20) it says that mishkan means collateral from the Hebrew word mashkon. The Medrish asks, “What does the pasuk mean when it says, ‘for the Mishkan?’ For if the sinners amongst the Jews are liable then the Mishkan can be used as their own collateral to [atone] for them. Moshe said, ‘Master of the World, when they will have no Mishkan or Beis Hamikdash what will be with them?’ He said back to him, ‘I will take the righteous from amongst them, and they will act as collateral for [their sins]. And so, it says ‘And He killed those that were pleasing to His eye’ (Eichah 2:4). This refers to the righteous, that is why it writes, ‘He made the planks for the Mishkan’.” (Click here for Hebrew text.)

The Mishkan and Beis Mikdash were factories for those who sinned and needed an atonement to fix their sins through repentance. The sacrificial offerings were like a collateral for the sinner to ensure they do teshuva (repent), for they themselves really deserve to die for rebelling against the king. Now that the Mishkan and Beis Hamikdash are gone, why is the slaying of righteous people in its place?
The Avraham Ezkor on this medrish, by Rav Avraham Palagi, gives an answer: “It is possible to say that they called the righteous ‘pleasing to the eyes’ just as it is said by Achav with the King of Aram ‘And it was all that was pleasing in your eyes’ which referred to a Sefer Torah (Torah scroll). This could be understood based on what I (Rav Palagi) wrote in the kuntress, ‘Barech es Avraham,’ Sidra Masei, that a talmid chacham, a sage is the same as a sefer Torah; so how is it permissible to take it as part of the debt of the Jews? And see there the answer that I had written. Which is that it hints here that there were amongst them completely righteous and great scholars because their sins had increased in such great proportions that He took a sefer Torah in order to get paid back for their debts, that is what taking collateral from amongst them means, not all of them but taking their choicest.” (Click here for Hebrew text.)
The Avraham Ezkor compares the sages and the righteous to a sefer Torah. Because the Jews sinned, and they were in need of atonement, Hashem took from them a walking living Sefer Torah as a message that they must change and repent.

But why does Hashem kill His most precious and beloved people? Why not burn a sefer Torah instead? In fact, the Navi writes in Yechezkel, “but for the wicked to repent of his way so that he may live” (Yechekel 33:11). Certainly, if Hashem desires the wicked to live, assuming they repent, all the more so Hashem should desire the life of the righteous?

This, Chaza”l seems to be a clear proof to the concept of hiskatnus hadoros,  the diminishing of the generations. Back in the day, in the times of the Mishkan and even afterwards by the Beis Hamikdash, with all the miracles and wonders that took place, when someone sinned which was much less back then, all they needed to help them repent was to bring a sacrifice on the alter. That shocked them into realizing this should be me on the alter but Hashem in His great mercy allowed me to bring an animal offering instead therefore I should fully repent and fix my wayward ways. As time went on, and the generations spiritually dwindled, their relationship with Hashem and their Fear of Heaven diminished to the point that both Batei Hamikdash were destroyed centuries after the Mishkan was dismantled and buried. The impression needed to charge them to repent is now much greater, and therefore it would seem that simply the destruction of a sefer Torah, as horrifying as it is, would not be enough to instill fear into them and arouse them to repent. Rather, the death of a beloved leader and role model to the Jewish people, a Holy Neshama, the loss of a righteous soul, is the impact needed to hopefully stir us to repent and change our ways.

This is how far gone we have travelled from Hashem and what Hashem must do to bring us back. May we be inspired to complete teshuva (repentance) which will lead to our Final Redemption speedily in our days.