HaMaayan/The Torah Spring Edited by Shlomo Katz Parashat Ki Tavo Volume V, Number 45 (231) 21 Elul 5751/August 31, 1991 "Shishi D'Nechemata" Parasha Overview In this week's Parasha we find several Mitzvot associated with living in Israel, including "Bikkurim" (bringing the season's first fruits to the Temple) and "Be'ur Ma'aser" (paying back-tithes). The majority of the Parasha, however, reminds us of the awful punishments that may befall us if we ignore the Torah. Performing Mitzvot is not enough, the Torah teaches. One must learn not to see Torah as a burden, for the Torah promises poverty and suffering for one who does not "serve G-d joyfully...when you [have] the best of everything." [R' Moshe Feinstein, Zatzal, used to say: "People destroyed their children by always repeating, 'It is hard to be a Jew.' No - it is not hard to be a Jew. It is beautiful and joyous to be a Jew."] Although the Torah makes many demands on "our" resources (Bikkurim and Ma'aser are only two of these), we must remember to whom everything really belongs, and perform all the Mitzvot willingly and joyfully. ************************************ "Look down from Your holy abode - from the Heavens - and bless Your nation, Israel, and the land which You have given us as You had promised our ancestors - a land flowing with milk and honey." (Devarim 26:15) The Midrash (quoted by Rashi) explains the prayer of this verse: "We have met our obligations [regarding the agricultural laws that apply to Eretz Yisrael]. Now, please fulfill Your obligation." Early in this century, when the economic situation in Israel made the observance of "Shemittah" (leaving the land fallow every seventh year) difficult, some "Poskim" suggested that the land could be worked in the seventh year if it was first sold to a non- Jew. R' Yaakov David Willowsky ("Ridvaz"; Rabbi in Slutsk, Poland; Chicago; and finally, Tzefat) opposed this plan. He argued: The whole reason for relaxing the strictures of the Shemittah is to promote the Mitzvah of settling Eretz Yisrael. If we then see Eretz Yisrael to a non-Jew, how can we perform this Mitzvah? In response, R' Avraham Yitzchak Kook wrote as follows: Ridvaz's argument is based on the assumption that the holiness of Eretz Yisrael is based solely on the unique Mitzvot which apply there (Shemittah, Terumah, Ma'aser, etc.). Therefore, if one would see the land in such a way that these Mitzvot no longer apply, there is no longer any purpose to living in Israel. In truth, however, the holiness of Eretz Yisrael is two-fold. There is the holiness which comes from the special Mitzvot associated with the land, but the land also has independent holiness. In this regard, Eretz Yisrael is like Torah study. We must learn Torah in preparation for performing Mitzvot, and then we must learn Torah for the sake of learning Torah. Would one say that there is no point to studying laws that he is not able to put into effect? On the contrary, the Gemara (Menachot 110a) says: "If one learns the laws of sacrifices, I [G-d] consider it as if he has brought those sacrifices." Thus, to a limited extent, Torah study is a replacement for Mitzvot which we are unable to fulfill at present. Similarly, just because one is forced to look for a way out of the Mitzvah of Shemittah or other Mitzvot related to the land, does that mean that living in Israel has lost all meaning? Certainly not! In fact, Chazal equate living in Israel to performing all of the Mitzvot combined. (Shabbat HaAretz, Preface section 15 (p.61) [This question is still debated by "Poskim" in Israel. As always, nothing in HaMaayan should be relied upon in practice.] ************************************ This week, we examine the methods of Sephardic Torah scholarship in the 15th to 17th centuries. Because of Spain's expulsion of Jews in 1492, these methods were carried throughout the Jewish world, and influenced many important sages. In general, Spanish schools adhered more rigidly to the curriculum found in the Mishnah ("At five to 'Mikra', at ten to 'Mishnah', at fifteen to 'Gemara'."). Although the best known 16th-century advocate of this program was "Maharal", an Ashkenazi, it is believed that he was influenced in this by his older brother, R' Chaim, who had been instructed as a young man by a Spanish exile. (More on R' Chaim next week.) Spanish students were also more likely to have studied Hebrew grammar and Jewish philosophy. One of the most influential of the last Spanish scholars was R' Yitzchak Kanpanton (1360-1463), the "Gaon of Castille". In a lifetime which spanned more than a century, he taught numerous students whose disciples lead Sephardic Jewry in the post-expulsion period. Among his students were: R' Shmuel of Valencia, R' Yitzchak Abohab II, and R' Yitzchak de Leon (whose Yeshiva was described in HaMaayan for Matot-Mas'ei of this year). Their students included: R' Yitzchak Abarbanel (the Torah commentator), R' Yaakov Bei Rav (see below), R' Avraham Zacut (historian, astronomer, and inventor, whose books and instruments were used by Columbus and Vasco da Gama), and R' Yaakov ibn Chaviv (author of Ein Yaakov). R' Yaakov Bei Rav brought R' Yitzchak Kanpanton's methods to Tzefat, where they were studied by R' Yosef Caro (author of Shulchan Aruch and numerous other works) and R' Moshe Trani ("Mabit"). R' Yitzchak's study method is outlined in his 25 page work Darchei HaGemara. It combines Pilpulistic analysis of the Gemara's content with great attention to the Gemara's structure. The four primary points are as follows (based on HaVikuach Al HaPilpul): 1) Begin with the assumption that every word of the Talmud was written with exacting deliberation. Sometimes, of course, one will conclude that a copyist's error has crept into the text, or that a certain sentence was included tangentially, but to achieve a complete understanding of the Talmud one must ask about each word and phrase, "Why is this here?" 2) Unless the Gemara says so, never assume that one sage had information that another did not have. Therefore, when confronted with an argument, one must ask, "Why does each sage reject the other's view?" If one sage asks a question, and another answers it, ask, "Why couldn't the one who asked the question answer it himself?" To accomplish this goal, the student should ask himself, (a) "How would I have answered this question?" and (b) "Why didn't the Gemara give my answer?" Then one should examine Rashi and other commentaries and ask, "Why didn't they suggest my alternative answer?" In short, a critical component in understanding that which the Gemara does say, it understanding why it does not say something else. 3) There is a principle called "Nishmar" - "avoiding". This directs the student to ask, "Is the choice of words of the Gemara or one of its commentaries trying to steer me away from a certain interpretation? If so, why must that interpretation be avoided?" 4) At the conclusion of a "Sugya" (topic), one must summarize all that he has learned. If all does not fall neatly into place, it is a sign that the previous steps have not been properly followed. In particular, one should list for himself in an easy- to-remember form, all of the practical (i.e. Halachic) as well as pedagogical conclusions that can be drawn from the Sugya. Finally, R' Yitzchak gives advice on the setting for learning, noting in particular that it should be at a fixed time and place, and preferably with a study partner. ************************************* The learning schedule for this Shabbat is: Daily Mishnah Temurah 4:1-2 (Learn two Mishnayot every day) Daily Halacha Orach Chaim (Mishnah Berura) 305:12-14 (Learn three paragraphs each day) Daf Yomi Yoma 28 (Learn two sides of a page each day) Pirkei Avot Chapters 3-4 (Learn two chapters each Shabbat afternoon until Rosh Hashana) Rambam Chapter/Day: Hil. M'Tamei Mishkav V'Moshav - Chapter 21 3 Chaps./Day: Hilchot To'ayn V'Net'an - Chaps. 13 - 15 Sefer HaMitzvot Sh:P246, Su:P246,P248, M:P248, Tu:P248 W:P248, Th:P176,N284,P175, F:N282,N283,P229,P228 ************************************ The hard copy distribution of this week's HaMaayan is sponsored by: The Broder family in honor of Fran's birthday Sheldon Meth, in honor of Fred Mailman ******************** Posted by Alan Broder, ajb@grebyn.com (uunet!grebyn!ajb), who should be contacted to request back issues of HaMaayan or to get on or off the direct email mailing list. Shlomo Katz can not receive EMAIL, however I will pass on any comment forwarded to me, or alternately, send your comments care of yehuda@gwuvm.bitnet