Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat Matot-Masei Volume VI/Number 42 (276) 2 Av 5752/August 1, 1992 "Bayamim Hahem Bazman Hazeh" 4 Av 3420 On this day, Nechemiah began building walls around the Temple Mount. The Gemara (Sanhedrin 93b) says that Nechemiah, who was governor of Yehuda (Judea) at the beginning of the Second Bet Hamikdash period, should have had his own book in Tanach, but he lost that privilege. (What we commonly call Sefer Nechemiah is technically part of the Book of Ezra.) What was his failing? It was that he presumed to pray for salvation in his own merit (see Nechemiah 5:19). Although Hashem rewards us for our Mitzvot, as it is Hashem who gives us the strength and the ability to perform Mitzvot in the first place. The fact that Hashem does reward us is only an added kindness and a gift on His part. David, too, appears to have relied on his own merit (see Tehilim 106:4), but he was not punished for it. Why? When Nechemiah prayed he referred to G-d's justice. David, on the other hand, referred to G-d by the Four-Letter-Name which we pronounce "Hashem" - a reference to G-d's kindness. David understood that even if we rely on our own merits, we still need Hashem's kindness. If, however, we assume that justice requires that we be answered, then we are mistaken. (R' Chanoch Zundel: Anaf Yosef) ************************************ Parasha Overview These two Parashot are rarely separated from each other, and are always read during the "Three Weeks." Interestingly, notes R' Shlomo Yosef Zevin, the names "Matot" and "Mas'ei" are, in a sense, opposities. A "Mateh" is a staff - a lifeless piece of wood. A "Masa" is a journey - moving, stopping, and moving again. Through Torah, however, the lifeless stick can be transformed into something living. Thus we read (in Parashat Korach) that Hashem's word turned Aharon's staff into a flowering almond tree. Earlier (in Parashat Sh'mot), Moshe's staff had turned into a living snake. In this week's Haftara (Yirmiyahu 2:4-28 and 3:4) we read that Bnei Yisrael, by worshipping idols, corrupted the above teaching. "You say to wood, 'You are my father,' and to stone, 'You gave birth to me'." (2:27) Measure-for measure Hashem vented his anger on the wood and stones of the Bet Hamikdash. As long as the Temple was a place from which Torah was disseminated to the nation, all was fine. However, when the Jews began to worship sticks and stones, the Bet Hamikdash was destroyed. (L'Torah U'l'Moadim) R' Tzadok Hakohen notes that Parashat Matot concludes the "Torah She'bichtav" - the "Written Torah" - for the Book of Devarim has attributes of both the Written and Oral Law (see Megilah 31b). The last Mitzvah in Parashat Mas'ei - that women who have no brothers may not marry out of their tribes - is a fitting transition for it is only a temporary commandment, intended to apply only to the generation which conquered and divided Eretz Yisrael. The idea of enacting a temporary Mitzvah in response to an emergency or a communal need is closely related to the Oral Torah, for it is within the purview of the sages of each generation to enact and interpret (Pri Tzaddik). Lest we forget, however, that the sages' authority derives only from the Written Torah and is limited by the parameters of Hashem's commandments, the book of Bamidbar concludes, "These are the laws which Hashem commanded, through Moshe, to Bnei Yisrael." ************************************ We learn from this week's Parasha that a Rabbi has the power to annul the "Neder" (vow) of another person. What is the basis for this authority? A Jew's life is supposed to be conducted according to the instructions, teachings, and values of the Rabbi's who are familiar with the pathways of the Torah. When a person takes a vow there is, therefore, an implied condition in the Neder that the vow will be in effect only so long as a Torah scholar does not rule otherwise. (Kli Yakar) ************************************ "And Novach went and he captured Kenat and its suburbs, and he called it Novach, after his name." (32:42) Rashi observes that one of the words in the verse departs from its usual grammatical form in order to hint to us that this town did not retain the name Novach for long. R' S.R. Hirsch adds that there is an important lesson here. Many people struggle to build monuments to themselves, amassing great wealth and building great edifices. By and large, such monuments do not last. The Torah "concludes" with a temporary Mitzvah (see the "Parasha Overview") in order to teach us that at every moment a person should feel that the whole Torah, in every detail, was written just for that moment. The Torah has something to teach about, and applies to, every conceivable situation. (Mei Hashiloach) ************************************ The Gemara states that the sin which caused the destruction of the first Bet Hamikdash was so subtle that neither the sages nor the prophets could discern it until Hashem Himself pointed it out. How then, asks R' E.M. Shach, Shlita, was the common man supposed to discover it? How could he be punished for it? This teaches us, answers R' Shach, that nobody is more capable of discovering a person's faults than he himself is. One must apply himself sufficiently to the task. (Shai Latorah) ************************************ Torah Study R' Avraham Shmuel Binyamim Sofer (The "Ktav Sofer") once related the following: R' Akiva Eger (1761-1837) and one of his sons were traveling together and found themselves behind schedule. As the sun set, they were still far from their destination. Being strangers in town, they searched for a door with a Mezuzah and knocked, whereupon they were warmly received by the family that lived there. After resting briefly, R' Eger and his son involved themselves in a deep Talmudic discussion. Their studies eventually touched on a certain comment of R' Shlomo ben Aderet ("Rashba"). R' Eger asked his host if he owned a coy of the that commentary, and the host procured an old, dusty volume of Rashba. The two scholars poured over the relevant passage for a long time. Finally, their discussion came to a close. Before they retired for the night, R' Eger asked his host for a pen and a sheet of paper. In the morning, R' Eger's son was astonished to see that his father had recorded verbatim and from memory an entire page which was missing from their host's Rashba. To this story the Ktav Sofer added: "This story shows much more than my grandfather's (R' Eger) genius. His love of Torah was so intense that he could not bear to see a volume of Rashba incomplete. He therefore took the time and effort to complete it." (Reprinted with permission from For Love of Torah, pp.126) ************************************ The learning schedule for this Shabbat is: Mishnah Yomit: Negaim 13:10-11 (Learn two Mishnayot every day) Halacha Yomit: OC/MB 451:6-8 (Learn three paragraphs every day) Daf Yomi: Yevamot 34 (Learn two sides of a page every day) Rambam Chapter/Day: Hilchot Aydut - Chapter 21 3 Chapters/Day: Hilchot To'eyn V'neetan - Chapters 4-6 Sefer Hamitzvot Sh:P246; Su:P246; M:P246; Tu:P246; W:P246,P248; Th:P248; F:P248; ************************************ The hard copy distribution of this weeks Hamaayan is sponsored by: Rabbi and Mrs. Yitzchak Charner and family in memory of mother and grandmother, Chaya Miriam bat R' Yaakov ************************************ Donations to Hamaayan are tax deductible