HaMaayan/The Torah Spring Edited by Shlomo Katz Parashat Vayeilech Volume V, Number 47 (233) 6 Tishrei 5752/September 14, 1991 "Shabbat Shuvah" Parasha Overview This week's Parasha continues Moshe's farewell address, and contains the last two Mitzvot of the Torah - the commandment that once every seven years the king gather the entire nation and read to them from the Torah (i.e. "Hakhel"), and the commandment that every Jew write a Sefer Torah for himself. According to many authorities, this latter Mitzvah may be performed today by writing or purchasing Torah works to study. On Moshe's last day on earth, he encouraged his successor, Yehoshua, to lead the nation with strength and courage. Moshe asked him: "Do you have any Halachic questions that I can answer before I die?" Yehoshua responded: "Did you yourself not write in the Torah that I did not leave you for a moment?! How then can I have any questions?" Chazal teach that because of this improper response, Yehoshua forgot hundreds of Halachot. (Temurah 16a) The Torah writes that Moshe spoke to Yehoshua "before the eyes of Yisrael." Would it not have been more appropriate, asks R' Zvi Elimelech of Dinov, to write "before the ears of Yisrael"? The answer is as follows: The phrase "before the eyes of Yisrael" appears twice in the Torah, once in our Parasha and once at the very end of the Torah. The Halacha is that the last words of the Torah are to be written in the middle, and not at the end, of a line, to signify that the Torah has no end. One can never finish learning. Thus when our Parasha relates that Moshe spoke to Yehoshua "before the eyes of Yisrael," it is not telling us merely where Moshe spoke, but is telling also what he said. "Use all of your strength and courage to keep in mind the lesson of the phrase 'before the eyes of Yisrael.' Do not say, 'I have no questions,' for the Torah has no end." (Igra D'Pirka quoted in Torat Bnei Yissachar) ************************************* "And they [Bnei Yisrael] will say, 'It is because G-d is not in our midst [for we have driven Him away], that these bad tidings have found us'." (Devarim 31:17) Ramban (as elaborated upon by R' Yitzchak Hutner) explains that this statement of Bnei Yisrael is not considered "Vidui" - confession of sins - but it is the first step. It is equivalent to our statement in the introduction to the Yom Kippur Vidui: "We are not so brazen and obstinate as to say, 'We have not sinned'," but it does not complete that sentence ("but rather, we have sinned"). One's failure to admit that he has sinned is a denial of G-d. We see this in the language of Vidui which states, "For You have acted truthfully, and we have sinned." It follows from this statement that one who says, "I have not sinned," implies that G-d does not behave truthfully. (Pachad Yitzchak, Y.K. section 22) *********************************** R' Yeshayah HaLevi Horowitz "The Shelah HaKadosh" R' Yeshayah ben Avraham HaLevi Horowitz was born in Prague in the second-half of the 16th century. He studied under his father and under "Maharam of Lublin", "Maharash" (sometimes called "the second", to distinguish him from his teacher, "Maharshal"), and R' Yehoshua Falk Hakohen (author of D'risha U'P'risha and Sefer Me'irat Einayim). R' Yeshaya served as Rabbi of several prestigious communities, including Frankfurt-am-Main and Prague. In 1621, he set out for Israel, and there was appointed Ashkenazic Chief Rabbi of Yerushalayim - the first ever. So great was his reputation that he was accepted as the de facto head of the Sephardic community as well. R' Yeshaya authored many important works (in addition to editing his father's books). His best known work is Shnei Luchot HaBrit - whose acronym, "Shelah" is the title by which its author has become known - a compilation of Halacha, Mussar (ethics), Kabbalah, and Torah commentary. Many Halachic decisions from this work are cited with approval in later Halachic codes. Here we will focus on one aspect of his writings, i.e. his views on education. The make-up of Shnei Luchot HaBrit reveals much of R' Yeshaya's attitude towards education - that it should be well-rounded. Like "Maharal" before him, "Shelah" advocated that a child begin with Chumash and the Prophets - learning the translation of each word and the meaning of each verse - progress to Mishnah, and only later, study Gemara. To this program, "Shelah" added the study of Hebrew grammar. Although "Shelah" opposed the fanciful extremes to which some students took the Pilpul method of study, he did advocate the study of Tosfot as an essential component of understanding the Gemara's "P'shat" - "plain" or "contextual" meaning. (Maharal, by contrast, had opposed teaching Tosfot to young students.) According to Shelah, the appropriate method of study is as follows: One should read the Gemara and Rashi's commentary, keeping in mind that the latter is much deeper than first appears. Next, one should study Tosfot, noting especially the questions that are posed against Rashi's interpretation. Finally, one should study the works of Rabbenu Nissim ("Ran"), R' Zerachiah ("Ba'al HaMaor"), and "Ramban". Digesting these, one can invariably answer all of Tosfot's challenges to Rashi. Tosfot should be studied as follows: Read through the entire paragraph once in order to grasp its approximate meaning and its main points. Then read it again, more slowly, analyzing each word. For a complete understanding, notes Shelah, it is essential to know all of the Talmudic sources that Tosfot quotes. In his comments on the methods of learning that were common in his time, Shelah distinguishes between "Pilpul" (analyzing the Gemara from every perspective), in general, and one of its forms, "Chilukim" ("hair-splitting"), in particular. The former was a time-honored method of study, while the latter was first popularized by early Polish scholars such as R' Yaakov Pollack. Some scholars, notably Maharal, had condemned all Pilpul because of the excesses of some adherents of the Chilukim method. For much of his life, Shelah had applied the method of Chilukim, but he later wrote: It is a pity that so much was lost, i.e. the majority of my days, which I spent on Chilukim. I have sinned.... The correct method of study, he advised his sons, is through the analysis of the Tosafists and the Pilpul of Regensburg and Nuremburg. (For details see HaMaayan for Parashat Va'etchanan of this year). R' Yeshaya opposed the (still common) practice of granting set vacation times, arguing that the entire year is equally suitable for Torah study. However, he wrote, one should take time each day to keep his body clean and healthy. One of Shelah's recommendations which has been adopted in most Yeshivot is the practice of studying from two tractates (or chapters) each day, one for "Beki'ut (covering ground) and one for "Iyun" (depth). He also suggested studying out loud and reviewing often. The following are some of the "Fifteen Rules of Torah Study" which Shelah quoted from an anonymous earlier authority: 2) Study books which give general principles, for some voluminous works are like trees with many leaves but no fruit. 3) Concentrate on the subject matter under study. 4) Devise mnemonics and other memory aids. 5) Study with the same people, rather than changing company every day. 8) Study with a melody, for this is why Chumashim and old Mishnah manuscripts are printed with musical notes. 14) Study at a fixed time. 15) Pray for wisdom and success. The final component of Shelah's study program is the rules and principles which govern the Talmud. The last section of Shnei Luchot HaBrit covers this subject. [Note: We have noted several times in this and past issues the importance of studying at fixed times. Of course this does not mean that one should study only at those times, for as explained above, all times are good for Torah study. It is told that R' Bengis (d.1953), the late Rabbi of Yerushalayim, made a regular "Siyum" - festive meal on the completion of the entire Talmud - as he was constantly reviewing that work. Once, however, he made two "Siyumim" within a span of several weeks, and this surprised his family. He explained, "The present Siyum is for the special study of the Talmud that I undertook while waiting at weddings and doctors' offices."] ************************************* The learning schedule for this Shabbat is: Daily Mishnah Keritot 2:1-2 (Learn two Mishnayot every day) Daily Halacha Orach Chaim (Mishnah Berura) 307:17-19 (Learn three paragraphs each day) Daf Yomi Yoma 42 (Learn two sides of a page each day) Rambam Ch./Day: Hilchot Sh'ar Avot Hatumot: Chapter 12 3 Ch./Day: Hilchot Aydut: Chapters 2-4 Sefer Hamitzvot Sh:P179, Su:N291, M:N288, Tu:N286, W:N287, Th:N285, F:P180 *********************************** The hard copy distribution of this week's HaMaayan is sponsored by: Mr. and Mrs. Sam Markovitz on the Yahrzeits of their fathers, Yisroel Moshe Markovitz and Yitzchok Mordechai Gross Mr. Eugene Hurewitz in memory of his father, Yehuda Tuvia ben Yehoshua Aharon Bert Anker, Judy Gabel, and Harvey Anker on the second Yahrzeit of their father, Moe Anker, A"H ******************** 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