HaMaayan/The Torah Spring Edited by Shlomo Katz Parashat Nitzavim Volume V, Number 46 (232) 28 Elul 5751/September 7, 1991 "Shevi'i D'Nechemata" Parasha Overview In Parashat Nitzavim, Moshe once again renews G-d's covenant with Bnei Yisrael. He reminds them of their obligations to G-d and foretells that they will sin, but he reassures them that the possibility of Teshuva exists (see inside). Tosfot (Megilah 31a) asks: Why are Parashot Matot and Mas'ei (total: 242 verses) usually read together, and Nitzavim and Vayelech (total: 70 verses) sometimes read separately? Why don't we combine the shorter Parashot and use the extra Shabbat to separate the longer ones? The Gemara states that Parashat Ki Tavo should always be read before Rosh Hashana so that the curses found in the Parasha can go out with the old year. Adds Tosfot, we don't even want to go into Rosh Hashana with those curses on our minds, and we therefore read Ki Tavo two weeks before Rosh Hashana. To do this requires Matot and Mas'ei to be combined, and Nitzavim and Vayelech to be separated. ************************************ "This Mitzvah which I am commanding you..." (Devarim 30:12), i.e. the - possibility of Teshuva - repenting from one's sins, "...It is not in the Heavens, that you need wonder, 'Who will go up to the Heavens and bring it down for us'?" (Devarim 30:13), i.e. the existence of sin and the possibility of repentance is not something that is contrary to G-d's design for the world, but is part of it. Teshuva is not in the Heavens - out of reach. In truth, one might wonder - since the whole world was created to bring honor to G-d (see Yishayahu 43:7), how can sin exist? The answer is that sin exists so that Teshuva can exist, for there is no greater honor to G-d than repentance from a life mired in materialism (the basis of all sins), and acknowledgement of a higher Being and purpose. "....It is not across the sea that you need wonder, 'Who will cross the sea and bring it to us'?" (Devarim 30:13). The "sea" is a common metaphor for life in this world, and each person is likened to a boat (see for example the commentary of the Vilna Gaon to Sefer Yonah). Although Teshuva requires placing material things in their proper perspective, do not think that one must get out of the sea entirely. Instead, one must forge a path of holiness through the sea of this world. This is Teshuva. (Sefat Emet: Likkutim) ************************************ The Gemara (Rosh Hashana 16a) states: "Why do we use a Shofar >from a ram? Because G-d said, 'Blow before me a Shofar of a ram and I will recall the merit of "Akeidat Yitzchak" - Yitzchak's binding on the altar. [Avraham offered-up a ram after he was forbidden to sacrifice his son]. Furthermore, I will view you as if you have bound yourselves on the altar'." "Shelah HaKadosh" writes: The "Akeidah" which G-d agrees to see is our binding of the "Yetzer Hara" (evil inclination), "tying up" his (i.e. our) hands, feet, eyes, and hearts, and directing them towards Heaven. At the moment of Shofar blowing, we should make ourselves like "Olah" sacrifices, which are entirely burnt on the altar. We must not allow any stray thought to interfere, but rather repent from any sins that involved our hands, feet, eyes, hearts, or any other "messenger" of the Yetzer Hara. At this time, in particular, one must banish all thoughts of hatred from his heart. We must think of ourselves as the children of the mild-mannered Yaakov, and not act like Esav. One must repent >from sins committed against G-d and against man, and one must appease his fellow. Before the Shofar blowing, one should forgive all his fellows sincerely. (Musarei HaShelah Al HaMoadim, p.8) *************************************** R' Chaim of Freidberg R' Chaim ben Bezalel of Freidberg (ca. 1515-1588) was one of four brothers about whom the great commentator and "Posek", R' Shlomo Luria ("Maharshal"), wrote: "I have heard about the wise brothers, the lofty, wise and pious one, R' Chaim; the lion of Torah, R' Leib; and the two shining stars, R' Sinai and R' Shimshon..." He was a leading sage of his generation, and he is relatively unknown today largely because he is overshadowed by his younger brother, "Maharal of Prague" ("R' Leib" in Maharshal's statement above). When he is quoted, it is usually by the name, "R' Chaim, the brother of Maharal." (See for example the marginal gloss in most editions of Berachot 64a). This week we will examine the program of Torah study advocated by R' Chaim. R' Chaim was educated in at least three Yeshivot. His earliest teacher was one R' Yitzchak Sephardi, a Spanish exile who settled in Posen, Germany (R' Chaim's birthplace), before making his way to Yerushalayim. R' Chaim writes that "[H]e taught me 'Mikrah' (Bible) with great care, and Rashi's commentary in great depth." Throughout his life, R' Chaim continued to study and teach Rashi's Torah commentary, and wrote Be'er Mayim Chaim, a commentary to Rashi's commentary. R' Chaim repeatedly emphasized that Rashi's comments are much deeper than meet the eye, and require careful analysis. In this, R' Chaim was followed by his brother, whose book, Gur Aryeh, is one of the most popular commentaries on Rashi's work. It is believed, as well, that Maharal's interest in the systematic study of Mikrah and Mishnah according to the recommendation of Mishnah Avot 55:25 was inspired by R' Chaim who had been so taught by R' Yitzchak Sephardi. R' Yitzchak also taught R' Chaim Hebrew grammar, and the latter encouraged his own students to pursue this discipline along with their other Torah studies. (R' Chaim's grammar book, Etz Chaim, has not been published.) R' Chaim also sought to produce an accurate Yiddish translation of the Torah. As a young man, R' Chaim went to study under R' Shalom Shachna of Lublin, one of the leading sages of Poland and the "head" of the "Pilpul" school of Torah studies. However, like his fellow student R' Moshe Isserles ("Rema"), R' Chaim apparently rejected the Pilpul method. R' Chaim's next teacher was "Maharshal", and it was his method of studying Halacha that R' Chaim adopted as his own. Maharshal was strongly opposed to the practice of studying Halacha from the Shulchan Aruch of R' Yosef Caro (with glosses by R' Chaim's classmate, Rema). Maharshal notes that Halachic codes were written with the intention of making "one Torah" out of the many views that exist, but instead they have the opposite effect. Because of the brevity of the codes statements and the lack of discussion therein, anyone can say, "I suspect that this author did not take into account the view of Rabbi So-and-so, and that is my view." Furthermore, wrote Maharshal, with the existence of codes, the layman thinks that he has no more need for Rabbis, for he thinks that he now knows the whole Torah. To these criticisms, R' Chaim added a third concern. German Jewry, which R' Chaim served his entire career, possessed many unique customs that, in some cases, had been passed down from generation to generation for over 1,000 years. However, after the 15th century, Germany had relatively few Torah scholars. As a result, noted R' Chaim, when the Spanish and Polish sages composed Halachic codes, there was usually no one to speak up for German's customs, and these were invariably left out of the codes. Thee correct method for studying Halacha, according to both Maharshal and R' Chaim, was the method of the Tosfot. Always begin with the relevant Talmudic passages. Compare them, contrast them, and if necessary, reconcile them. Then advance to the early commentaries, testing their words against the Talmud's conclusions. In this way, the Halacha can eventually be determined. R' Chaim wrote in a letter that the Shulchan Aruch and other codes definitely provide a worthwhile service as a review for those who have already studied the entire Talmud, but they should not be used as independent Halachic sources. (This is Maharal's view as well.) Consistent with these views, R' Chaim was reluctant to leave any written works. He encouraged his students to memorize material and study by heart, thus developing their memories and their analytical abilities. That R' Chaim wrote any books is a testimony to the persistent demands of his students, and even so, he postponed his writing until an epidemic forced him to be quarantined and separated from anyone with whom he could "talk in learning." (This happened in 1569 and again in 1579.) (R' Chaim's brother, by contrast, wrote more than two dozen works, and his fame rests primarily on these.) ************************************* The learning schedule for this Shabbat is: Daily Mishnah Temurah 6:5-7:1 (Learn two Mishnayot every day) Daily Halacha Orach Chaim (Mishnah Berura) 306:10-12 (Learn three paragraphs each day) Daf Yomi Yoma 35 (Learn two sides of a page each day) Pirkei Avot Chapters 5-6 (Learn two chapters each Shabbat afternoon until Rosh Hashana) Rambam Ch./Day - Hilchot Shear Avot Hatum'ot: Chapter 5 3 Ch./Day - Hilchot Sanhedrin: Chapters 7-9 Sefer Hamitzvot Sh:P226,P227,P230,P231,N66; Su:N310,P224,N300; M:N294,N290 Tu:N279,N277,N275,N278,N273; W:N280,P177,N276,N274 Th:N315,N281,N316; F:N317,P178 *********************************** The hard copy distribution of this week's HaMaayan is sponsored by: Mr. and Mrs. Jacob Edeson in honor of their daughter, Raizel's birthday The parents of a "Michlalah" student in honor of all the students ******************** 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