Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat Ha'azinu Volume VI/Number 52 (286) 13 Tishrei 5753/October 9, 1992 Parashat Ha'zainu begins, "Listen, heavens, and I will speak, and let the earth hear the words of my mouth." Rashi explains that with these words, Moshe called upon the heavens and the earth to bear witness to Hashem's covenant with the Jewish people. At first glance, R' Shmuel of Socatchov writes, it is difficult to see how the heavens and earth can be witnesses, when they do not speak. (See Tehilim 19:3.) Nevertheless, the heavens and earth can bear witness, as we see in the following Midrash: "R' Meir said, 'In the beginning when the Jewish people were meritorious, they testified for themselves. Later, when Bnei Yisrael degraded themselves, the tribes of Yehuda and Binyamin testified for everyone. Even later, the prophets had to testify for everyone. After that, the heavens and earth had to testify.'" The Midrash continues in this vein until it reaches the small ant, which now "testifies" for everyone. What does this mean? Kohelet (8:1) states, "A person's wisdom lights up his countenance." When a person purifies himself, a certain radiance appears on his face, not unlike the rays of light which surrounded Moshe when he came down from Har Sinai. This is the "testimony" that Bnei Yisrael provided for themselves. However, when Bnei Yisrael sinned, only the worthier tribes of Yehuda and Binyamin could still "testify" in this way. Later, only the prophets merited this shining countenance. Even later, when prophecy ceased, the heavens and earth took their place, in that the continued existence of the heavens and earth testifies to the fact that the Jews are keeping the Torah. In light of the above idea, we can understand why the source for the Mitzvah of "Birchot haTorah" is found for the first time in this Parasha. The Avnei Nezer [a major 19th-century "Posek" and the father of R' Shmuel of Socatchov] said that the purpose of Birchot haTorah is to introduce Godliness into Torah study by distinguishing that study from the pursuit of ordinary wisdoms. However, R' Shmuel notes, this only became necessary as Moshe was about to die; as long as he was alive, Hashem's "voice" emanated from Moshe's throat (Chazal say), and the radiance of Moshe's countenance left no doubt as to the Godliness of the subject matter. We, however, must recite the Berachot in order to raise our Torah study to a truly meaningful level. (Shem miShmuel, year 5672) ************************************ At the end of last week's Parasha, Moshe is ordered to "write down this 'Shira' - song," an apparent reference to the poem in this Parasha. Chazal, however, understand the word "Shirah" as a reference to the entire Torah. In what way is the Torah like a song? It is sometimes difficult to understand how, within the Torah, the ultimate truth, there can be room for multiplicity of opinions. R' Baruch haLevi Epstein notes that different people, hearing the same song, often come away with very different impressions of the melody or the lyrics. No person is necessarily "wrong"; perhaps one has concentrated on the string section of the orchestra, another on the brass section, and a third on the vocalist. The same is true of the Torah; every qualified musician has his own contribution to make to the concert. Only when the orchestra is heard as a whole, however, does one understand the complete work. (Tosefet Berachah) ************************************ Sukkot The Gemara (Sukkah 11b) offers two explanations for the Mitzvah of Sukkah: either that our ancestors actually lived in Sukkah-like structures during their sojourn in the desert, or that our Sukkot are intended to remind us o the "Ananei haKavod" - the "Clouds" which surrounded Bnei Yisrael. These explanations, the Malbim says, may parallel two of the reasons which the Gemara (2a) gives for the Halacha that the "Schach" may not be more than 20 "Amot" (about 32 feet) above the Sukkah's floor. One reason is that placing the Schach too high would require building walls which are so thick, they will almost be permanent. This is counterproductive, for the whole purpose of the Sukkah is to remind us of the transient and temporary nature of life in this world, as symbolized by the fact that for 40 years, our ancestors lived in temporary Sukkah-like huts. Alternatively, the Schach should not be placed too high because then the people eating in the Sukkah are less likely to take notice of it, and will thus fail to be reminded of the Ananei haKavod, of which the Schach is supposed to be reminiscent, and to be "uplifted" thereby. (haTorah v'haMitzvah, Vayikra 23::43) ************************************ Why, asks R' Moshe of Trani (the "Mabit"), did Hashem give us a holiday commemorating the "Clouds" which surrounded Bnei Yisrael in the desert, and He did not give us holidays commemorating the other miracles which He performed, namely giving us "Mahn" to eat and a traveling well whose waters to drink? The answer, says the Mabit, may be that the "Ananim" were a greater gift because they were a luxury. Without "bread" and water, our ancestors could not have survived in the desert for forty years, but did they really need the Clouds? The gift of the Clouds more clearly demonstrates Hashem's kindness, and is thus more worthy of a special holiday. Chazal say that the Mahn fell in Moshe's merit, the well traveled in Miriam's merit, and the clouds surrounded Bnei Yisrael in Aharon's merit. It is interesting to note that while Moshe and Miriam performed essential tasks -- teaching Torah to the men and women, respectively -- Aharon's special role was as a marriage counselor and healer of broken friendships. Similarly, bread and water are essential, while the Clouds were important, but not necessary. (Bet Elokim, Sha'ar haYesodot, ch.37) ************************************ R' Shlomo Zalman haKohen Kook (the father of Chief Rabbi Avraham Yitzchak haKohen Kook) offered the following explanation for the way we shake the Lulav while reciting the verse "Hodu Lashem...": On "Hodu" - "praise" - we point the Lulav eastwards, for King David wrote, "From when the sun is in the east.... Hashem's name is praised." On "Tov" - "good" - we point westwards, for the Gemara says that the "Shechinah" - the epitome of goodness - resides in the west. On "l'Olam" - "forever" - we point up, for it is written, "Forever, Hashem, your word is found in the Heavens." On "Chasdo" - "His kindness" - we point downwards, as it is written, "Hashem's kindness fills the earth." On the two times when the word "Ki" - "because" - appears we point north and south. Chazal teach that north and south represent wealth and wisdom, respectively, neither of which is an end in itself, but only a means to serve Hashem. Similiarly, the word "Ki" can never stand alone, but only serves the rest of the sentence. (quoted in Olat Re'iyah, II p.392) ************************************ The Duke of Manheim asked R' Zvi of Berlin: "Why do children ask the "Four Questions" on Pesach and not on Sukkot? It would appear that Sukkot brings more changes to their lives than Pesach does!" "On Pesach," R' Zvi answered, "the child sees everyone sitting around the table, at ease like free men, and not like people in exile. This arouses the child's curiosity and he asks, 'Why is this night different?' On Sukkot, however, the child sees Jews exiled from their homes and without a true roof over their heads. That does not surprise him at all; Jews have always lived that way, ever since they first went into exile." (reprinted with permission from A Touch of Wisdom, A Touch of Wit, (Artscroll, 1991) p.274) ************************************ The learning schedule for this Shabbat is: Mishnah Yomit: Taharot 4:4-5 (Learn two Mishnayot every day) Halacha Yomit: OC/MB 495:4-496:2 (Learn three paragraphs every day) Daf Yomi: Yevamot 104 (Learn two sides of a page every day) ************************************ The hard copy distribution of this weeks Hamaayan is sponsored by: Judy and David Marwick in honor of Helen and Abe Spector on the occasion of their 49th anniversary ************************************ Donations to Hamaayan are tax deductible