Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat Ki Tavo Volume VI/Number 49 (283) 21 Elul 5752/September 19, 1992 Chazal teach that the curses and rebukes in Parashat Bechukotai refer to the exile which followed the first Bet haMikdash, while those in this Parasha refer to the period after the second Temple, i.e. the current exile. R' David ibn Zimra ("Radvaz") notes that the "Tochachah" in our Parasha contains the four-letter name which we pronounce "Hashem" and which usually represents G-d's attribute of kindness. This reminds us that we will eventually be redeemed from this terrible exile. The Pesikta (a Midrash) offers a very different explanation for the appearance of the attribute of kindness in this Parasha, stating that the cause of the exile is that people are cruel when they should be kind, and vice-versa. There are 98 curses in this Parasha, and 98 is the gematria of the word "Chinam". Chazal say that our exile is caused by "Sin'at Chinam" - baseless hatred, and apply to it the verse in Yeshayahu, "You were sold 'Chinam' - for nothing, and you will not be redeemed by money." We were sold into exile because of Sin'at Chinam, and money - alluding to Mitzot - will not save us as long as we do not replace that hatred with unity and love. (R' Chaim Yosef David Azulai: Midbar Kedemot, Ma'arechet Tav, No. 19) ************************************ "And he [Yaakov] went down to Egypt, and he became a great, a powerful, and a large nation there." (26:5) Chazal comment that Bnei Yisrael stood out in Egypt. R' Yom Tov ben Avraham Alesvilli ("Ritva") writes: This was true firstly because they lived in a compact area, thus making their numbers more noticeable. Hashem brought this about so that they could support and aid each other. As we know from our own experience in exile, being distanced from our brethren is a bitter decree. Secondly, Bnei Yisrael stood out by their clothing, for even in Egypt they already practiced Mitzvot such as Tzitzit. This is suggested by the phrase, "He became a great nation there." Egypt is a large country, yet anywhere that a Jew went within it, he stood out, for he wore the uniform of Avraham's descendants. Finally, the Jews in Egypt had large families, larger even than which Avraham, Yitzchak, and Yaakov were used to. This was a sign from Hashem that He had not abandoned Bnei Yisrael, even in their bitter exile. ************************************ "They oppressed us." (verse 6) Chazal say that this refers to appointing officials who taxed Bnei Yisrael. Their purpose, Ritva explains, was to slow Bnei Yisrael's rate of increase. This Midrash states that in the beginning, Pharaoh himself made bricks with Bnei Yisrael in order to persuade them to work. Later, however, Bnei Yisrael were forced to work even harder, and against their will. This process is alluded to by the Maror which we eat, for when it is young, it is soft, but when it ripens, it becomes hard. ************************************ "Hashem saw our suffering, and our toil, and the pressure which we were under." (verse 7) This "pressure" refers to assimilation, Ritva says, for when the Egyptians saw that they could not destroy us physically, they tried to draw us to their gods. This led Hashem to bring the redemption early, for the lure of assimilation is almost too difficult to bear. (Bi'ur haHagadah Shel Leil Pesach) ************************************ The Month of Elul Rambam writes that twenty-four patterns of behavior make "Teshuva" (repentance) more difficult to accomplish, and forgiveness more difficult to obtain. Of these, the following sins make one's Teshuva unacceptable because of their severity: 1) causing others to sin; 2) turning another person from the Torah path; 3) passively permitting one's children to leave the Torah path; 4) planning one's repentance before committing a sin. The following cause a person to miss the opportunities for Teshuva: 5) Disassociating oneself from the congregation; 6) Distancing oneself from Torah sages; 7) making fun of Mitzvot; 8) making fun of one's teachers; 9) despising rebuke. The following make Teshuva logistically difficult because the offended party cannot be tracked down or because the damage done is difficult to assess: 10) Insulting the public at large; 11) sharing in stolen property; 12) failing to announce a found object; 13) taking the property of paupers; 14) taking bribes. The following are sins which most people do not think of as being wrong, and one is unlikely to repent from having done them: 15) Accepting food from one who does not have enough for himself; 16) using collateral which belongs to a pauper; 17) gazing at women or men (as the case may be) to whom one is forbidden; 18) receiving honor through another's shame; 19) suspecting the innocent. The following sins become habits which are difficult to break: 20) Gossip; 21) "Lashon Hara"; 22) having a bad temper; 23) thinking evil thoughts; 24) being friendly with an evil person. (Hil. Teshuva, chapter 4) ************************************ R' David Ibn Zimra R' David ben Shlomo ibn Zimra ("Radvaz") was born in Spain, but left with the expulsion around the time of his Bar Mitzvah. He may have lived in Morocco, but eventually settled in Tzefat, where he studied under R' Yosef Saragossi. In 1514, Radvaz settled in Cairo and was soon recognized as Chief Rabbi of Egypt. (He did not rely on this position for his livelihood, but was rather a successful businessman.) Radvaz made many enactments for the community, including abolishing the practice of dating Jewish documents from the reign of Alexander the Great. (This practice was known as "Minyan Shtarot.") He also headed a large Yeshiva whose students included R' Betzalel Ashkenazi, author of Shitah Mekubetzet, and R' Yitzchak Luria (better known as the "Arizal"). After forty years in Egypt, Radvaz returned to Eretz Yisrael, again settling in Tzefat, where he was received with great honor. Although R' Yosef Caro was the head of the Tzefat "Bet Din" (rabbinical court), he always deferred to Radvaz when it came time to sign a decision, due to the latter's advanced age and great erudition. Radvaz's published works include responsa, Kabbalistic treatises, and a commentary on those portions of Rambam's code which the Maggid Mishneh (an anonymous work) did not explicate. Radvaz died in 1573. ************************************ The learning schedule for this Shabbat is: Mishnah Yomit: Parah 11:7-8 (Learn two Mishnayot every day) Halacha Yomit: OC/MB 473:7-475:1 (Learn three paragraphs every day) Daf Yomi: Yevamot 83 (Learn two sides of a page every day) ************************************ The hard copy distribution of this week's Hamaayan is sponsored by: Mr. Eugene Hurewitz in memory of his father, Yehuda Tuvia ben Yehoshua Aharon ************************************ Donations to Hamaayan are tax deductible