Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat Ki Tetze Volume VI/Number 48 (282) 14 Elul 5752/September 12, 1992 Rabbenu Yonah writes that there are three types of Mitzvot: those which must be done (e.g. prayer), those which must be done if the opportunity presents itself (e.g. circumcision), and those which are optional, but may only be done according to a certain procedure (e.g. marrying a prisoner-of-war or taking an egg from a bird's nest). These last two examples are both found in this week's Parasha, and each introduces a separate line of cause and effect which follows from a person's deeds. These two lines can be traced through the Parasha: Chazal say that if one marries such a prisoner, even permissibly, he will likely end-up hating her and her offspring. That son may end-up stealing from his parents, and thus incur the penalty of a "Ben Sorrer u'Moreh" - a rebellious son. Such a boy is executed, not for what he has done, Chazal say, but so that he may die relatively righteous. Should he live, his future is bleak indeed. By contrast, Chazal say that if one performs the Mitzvah of sending away the mother bird, he will be rewarded with prosperity and will build a house. This Mitzvah is therefore followed by the commandment to build a railing around a roof. Also, he will merit to have new clothes, so he is commanded not to wear "Sha'atnez" (a combination of wool and linen) and to make "Tzitzit". This last is among the cheapest and easiest Mitzvah to perform, but its reward is great, for it reminds a person to keep all of the other Mitzvot, and thus brings merit to the entire body. (D'rashot u'Perushei R' Yonah Al haTorah) ************************************ "Remember what Hashem Elokim did to Miriam.." (24:9) "Remember what Amalek did to you..." (25:17) The "Arizal" (R' Yitzchak Luria) taught that when reciting the "Beracha" before "Kri'at Shma", upon reaching the phrase "You, our King, drew us close," one should think of the giving of the Torah (Hashem drew us close to Him at Har Sinai); upon reading the words "To Your great name," one should think of destroying Amalek (the existence of Amalek impinges on the "wholeness" of Hashem's name [Rashi, Sh'mot 17:16]); and when reciting "To praise you," one should think of Miriam's speaking "Lashon Hara" against her brother (Hashem created our mouths so that we may praise Him, not to speak Lashon Hara). What connection do these three remembrances have with each other? R' Chaim Yosef David Azulai ("Chida") explains: The Zohar Chadash teaches that the final redemption will come in the merit of Moshe Rabbenu who always fought for the honor of the Torah. What causes our present exile? Needless hatred. By contrast, when the Torah was given, Bnei Yisrael were "As one person with one heart" (Rashi, Sh'mot 19:2). Remembering "Matan Torah" will help us overcome our tendency to repeat Miriam's sin, and will thus bring about the redemption which will cause the ultimate sanctification of Hashem's name and the end of Amalek. (Midbar Kedemot, Ma'arechet Chet, No. 18) The importance of peace and harmony is expressed by the Mishnah in Pirkei Avot as follows: "Become a follower of Aharon who loved peace and pursued peace, [he] loved people and brought them to the Torah." Why does the Mishnah say "Become a follower of Aharon," rather than simply, "Learn from Aharon?" Furthermore, why should we learn from Aharon whose deeds are known only through the Midrash, rather than from an explicit verse such as "Seek peace and pursue it" (Tehilim 32:16)? To many people, making peace seems unnatural. It is much easier to retain a grudge indefinitely. To them the Mishnah says, "Become a follower of Aharon" - Become a new person and rid yourself of those grudges. Furthermore, work on bringing about harmony between other people, just as Aharon went out of his way to do. Aharon tried to make peace between any warring factions that he encountered. "He loved people" - whomever they were, no matter what their status - "and brought them to the Torah." (R' Eliezer Azkari: Sefer Chareidim, ch.8) ************************************ The Month of Elul The Gemara states that Hashem gave Noach and his descendants only seven commandments and the smallest infraction of one of those laws incurs the death penalty. Bnei Yisrael, by contrast, were given 613 Mitzvot, most of which carry punishments less severe than death. Furthermore, the Hashem has given us a great gift: the possibility of doing "Teshuva" - repentance. R' Moshe miTrani ("Mabit") writes that the possibility of Teshuva exists precisely because we have so many Mitzvot; it is nearly impossible for anyone to go through life without violating a commandment now and then. This is, in fact, alluded to by the many verses (e.g. Devarim 30:2; Hoshea 14:20) which mention the name "Elokim" - G-d's attribute of justice - in connection with Teshuva. Because the multiplicity of laws would likely result in strict justice being imposed against us, Teshuva was created. However, the Torah warns (Devarim 30:2), "You will return to Hashem Elokim and heed His voice." Do not use the difficulty of Mitzvah observance as an excuse. If you want your Teshuva to "count" you must sincerely heed Hashem's word and do your best to observe the Mitzvot in the future. In fact, the Gemara teaches that a person who tells himself, "I can sin for G-d will forgive me," will not be forgiven. (Bet Elokim, Sha'ar haTeshuva ch.1) ************************************ [The proof that no Mitzvah is beyond man's capabilities is found in this week's Parasha. Chazal say that the reason that the Torah permits a Jewish soldier to marry a non-Jewish prisoner-of-war is that the temptation may be so strong that the soldier would commit that act regardless. It is implicit in this statement that anything that Hashem has forbidden has already been weighed in the balance and found to be within man's capabilities. (P'ninei R' Yechezkel II p.79)] ************************************ R' Eliezer Azkari R' Eliezer was born to a family of Spanish exiles in Constantinople (now Istanbul), Turkey, in 1533. He was a disciple of R' Yosef Sagis. Eventually, R' Eliezer emigrated to Tzefat, and joined the Kabbalistic circle there. He earned the respect of the Arizal even before his (R' Eliezer's) admirable qualities were known to others, as the following story demonstrates: One "Lag b'Omer" the Jewish community of Tzefat traveled to nearby Meron to celebrate at the tomb of the second-century sage, R' Shimon bar Yochai, as was (and still is) the custom. No one paid attention to R' Eliezer and the unknown, but venerable, old man with whom he was dancing, until the Arizal suddenly joined them. When the festivities ended, the Arizal's students asked him, "Why do you lower yourself to dance with an ordinary Jew such as R' Eliezer?" "The Tanna (sage of the Mishnah) R' Shimon bar Yochai saw fit to dance with R' Eliezer," responded the Arizal, "and I should not?!" R' Eliezer is best known for his work Sefer Chareidim, a compilation of the Mitzvot which apply today, when the Bet HaMikdash is not standing. This work stresses not only the Halachic aspects of the Mitzvot, but their ethical lessons as well. He also composed the hymn "Yedid Nefesh" which is sung by many people before "Kabbalat Shabbat" and/or at the third Shabbat meal. Other works by R' Eliezer are quoted in various sources, but are otherwise unknown. He died in 1600. ************************************ The learning schedule for this Shabbat is: Mishnah Yomit: Parah 9:8-9 (Learn two Mishnayot every day) Halacha Yomit: OC/MB 472:2-4 (Learn three paragraphs every day) Daf Yomi: Yevamot 76 (Learn two sides of a page every day) ************************************ Donations to Hamaayan are tax deductible