Hamaayan/The Torah Spring Edited by Shlomo Katz v'Zot haBerachah/Simchat Torah Volume VI/Number 53 (287) 23 Tishrei 5753/October 20, 1992 Although it is one of the 13 Principles of our faith that Moshe received the entire Torah from Hashem's "mouth" and wrote it down, one opinion in the Gemara (Baba Batra 15a) says that this does not apply to the last eight verses of this Parasha. (Those Psukim describe Moshe's death and burial.) Rather, one sage maintains that these verses were recorded from Hashem's mouth by Yehoshua. The second opinion maintains that Moshe did indeed write the last eight verses, as he had the rest of the Torah, but that he did so "b'Dema." What does this mean? The simplest interpretation is that it means "tearfully," but if so, what is the importance of our knowing that fact? Furthermore, if Moshe wrote the last eight verses as we know them, he wrote an untruth, for he was still alive when he wrote of his death! Some commentators state that this word means "scrambled," as in the word "Dimu'a," which describes an accidental mixture of Terumah and non-Terumah. Ramban writes in his introduction to the Torah that when Chazal say that the whole Torah consists of Hashem's names, they do not mean that "B'reishit" is a name of G-d, "Bara" is a name of G-d, and so on. Rather, the names are scrambled. Perhaps the first two letters are one Name, the next eight letters are another Name, and so on. Based on Ramban's interpretation, commentators say, we can understand the significance of Moshe's writing the last eight verses of the Torah in a scrambled fashion. He recorded the letters as the names of G-d, while later Yehoshua was shown by Hashem how to rewrite the letters to describe Moshe's death. The Gemara says that these eight Psukim must be read by an individual, a statement for which Tosfot offers two explanations. R' Meshulam says that the Aliyah must be given to someone who knows how to read the Torah, and the "Ba'al Korei" must remain silent. Rabbenu Tam says that these eight Psukim must be kept together as one Aliyah, and not divided between two people. In truth, Tosfot notes, it was once customary for the Ba'al Korei and the person saying the Berachah to be one and the same. Our custom of having one person read and seven others called-upon to recite the Berachot was introduced at a time when many people were no longer qualified to read the Torah; to save them embarrassment, a Ba'al Korei was appointed. [Interestingly, many communities have the custom that on Simchat Torah, anyone who chooses may read his own Aliyah, though some prohibit this for the reason just mentioned.] The same Tosfot also discusses the reason for having a "Gabbai" -- Tosfot calls him a "Chazzan" -- who calls up those who will read the Torah or recite the Berachot. Just as the Torah was given through a middleman (Moshe), the Talmud Yerushalmi says, so we must receive it through a middleman (i.e. the Gabbi) ************************************ In the Torah reading for Shmini Atzeret we are commanded, "You shall experience only joy." (Devarim 16:15). On this the Talmud comments, "This includes the last day of Sukkot," i.e. Shmini Atzeret/Simchat Torah. R' Shlomo Yosef Zevin writes that there are two types of joy in this world. He calls them simply "direct" and "indirect." "Direct joy" is that happiness which is achieved without any suffering before-hand. "Indirect happiness" is that which comes after prolonged preparation and agony. Most of his world's joys, says R' Zevin, are of the latter type. A classic example is the birth of a baby which follows from difficult labor pains. Furthermore, there are times when one experiences suffering, but the likelihood of a joyous outcome is by no means obvious, and that may make the suffering even greater than that of childbirth. In reality, we take on faith that all that transpires will ultimately work out for the best. For this reason, Chazal have enjoined us that "One is obligated to bless Hashem for the 'bad' as well as for the good." We also take on faith that all of Hashem's deeds will become clear to us at some future time, and we will then experience true joy. When we have been purified from the state which nearly forces us to see all events in a short-sighted perspective, we will see clearly what Hashem holds in store for us, and we will understand the meaning of true joy. On Simchat Torah, we get a taste of that ultimate happiness. The joy of Sukkot, culminating on the last day, is not the outgrowth of agony and suffering; it is a result of the purifying effects of Rosh Hashana and Yom Kippur. As the above Pasuk promises us, on Simchat Torah we shall experience only joy. (l'Torah u'l'Moadim) ************************************ In 1968, the Israeli government appointed a commission to reconsider the draft exemption provided some Yeshiva students. R' Yechezkel Abramsky, as president of the "Va'ad haYeshivot", was invited to address the commission. One of the government ministers asked R' Abramsky, "Doesn't your honor agree that defending the nation is more important than defending the Torah?" "Hashem's words to Yehoshua [in the Haftara for Simchat Torah] prove the supremacy of Torah," R' Yechezkel answered. "We read that Hashem gave Yehoshua two commandments: to conquer the land and to study and keep the Torah. Regarding the first, Hashem said, 'Be strong and courageous for you will lead the nation in taking- over the land which I have promised to give to your Patriarchs.' Regarding the latter, Hashem said, 'Be very strong and very courageous in order to keep the whole Torah which My servant Moshe taught you.' Note," concluded R' Yechezkel, "in which case Hashem added the emphasis 'very'." R' Yechezkel's heartfelt words made their mark on all those present. (Yalkut Lekach Tov, Devarim II, p.261) ************************************ Donations to Hamaayan are tax deductible