Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat Devarim 6 Av 5753/July 24, 1993 From our archives..... The Book of Devarim is known as "Mishneh Torah" - review of the Torah, for it was taught to Bnei Yisrael during the thirty-six days prior to Moshe's passing, and in it he reviewed for the Jews their history, their destiny, and many of the Torah's Mitzvot. Sefer HaChinuch introduces it as follows: In this book, Moshe reviews for the generation that will enter Israel those laws that they will need there, and he gives them many warnings concerning the land. He also informs them of the punishments that await those who transgress the Torah. In some cases, new explanations are added to Mitzvot that were taught previously. We also find in this book "new" Mitzvot which we had not previously learned. Let there be no doubt, however, that all of these Mitzvot had previously been taught at Har Sinai [even though no mention is made of this in the Torah]. Therefore, we do not find anywhere in Sefer Devarim the expression, "And G-d spoke to Moshe to say [to Bnei Yisrael]," the phrase which usually introduces a new Mitzvah. There are two "new" Mitzvot in this Parasha: Not to appoint unqualified judges, and that a judge should fear no man, but should always render a true verdict. ************************************ Parashat Devarim is always read on the Shabbat preceding Tisha B'Av, the fast day which commemorates the destruction of both the first and second Batei Hamikdash. The juxtaposition of this Shabbat to the fast day is alluded to in the Parasha, where we read Moshe's words: "How ("Eichah") can I carry alone all of the burdens of leading you?" The Midrash says: Had you merited you would have read only this verse [which alludes to the numerosity of Bnei Yisrael]. Now you must read also the verse: "How ("Eichah") did it come to be that [Yerushalayim] sits alone.... like a widow," i.e., the first verse of Eichah, which is read on Tisha B'Av. ************************************ Among the laws of Tisha B'Av is a prohibition on wearing shoes. Although this is done as a sign of mourning, it alludes as well to the eventual redemption. R' Zvi Elimelech of Dinov explains: When Adam HaRishon committed the first sin, Hashem punished him by cursing the earth on which Adam worked for a living. Ever since that time, man has attempted to distance himself from the earth, and has done so by wearing shoes. Thus, we find several instances in Tanach where a person is told, "Remove your shoes, for the land where you are standing is consecrated." In other words, to wear shoes is to remind oneself and Hashem of Adam's sin, and when one stands in a place which is inherently holy (such as Har Sinai or the Bet HaMikdash) such a reminder is not proper. On Yom Kippur and on Tisha B'Av we remove our shoes. On the former holiday this is attributable to the fact that as Bnei Yisrael stand in prayer like angels, the whole world is consecrated and Adam's sin is temporarily disregarded. Thus, no separation is needed between our feet and the earth. On Tisha B'Av, the reason is as follows: Chazal teach that Tisha B'Av is the birthday of Mashiach, in whose time Adam's sin will be corrected. Thus, we celebrate by removing our shoes (Igra D'Pirka). ************************************ Torat Chovot HaLevavot by R' Bachya ibn Pekudah With Hamaayan nearing the completion of its seventh year, our staff has taken a well-earned sabbatical. For the next two months we will reprint back issues, picking up in the middle of a series on famous Torah works. Biographical details about the author of Chovot HaLevavot ("Duties of the Hearts") are limited to the following: His name was R' Bachya ben Yosef, from the family of ibn-Pekudah, and he was a "Dayan" (Rabbinical court judge) in Saragossa, Spain, in the middle of the 11th century. Nevertheless, his own work, as well as the esteem in which later generations held him, leaves no doubt about his greatness. R' Bachya's piety and concern for introspection are evident in his own description of the origin of his work. He notes that never before had anyone presented the ethical teachings of Judaism in a systematic way. Clearly, he writes, such a work would be of great service to the multitudes. Nevertheless- When I set out to do what I envisioned for this work, I realized that I was not a person qualified for the task.... But before I canceled my plans and abandoned my work, I examined my soul for perhaps it was merely seeking an easier life and escape from the hard work [of preparing this book]. And even if I will not do a perfect job, is that any reason not to try? How many worthy causes have never succeeded because of such a fear?! The title, Chovot HaLevavot, is taken from the following thought (found in R' Bachya's introduction): Mitzvot fall into two categories - obligations which devolve upon the limbs and those which are duties of the heart. The former are well-known....However, their fulfillment is impossible unless one [first] accepts upon himself to observe the latter... This principle is clearly established from many verses in the Torah. R' Bachya's work consists of ten sections which he calls "She'arim" ("gates"). These are: (1) Sha'ar HaYichud ("Gate of Unity"), regarding G-d's existence and His unity; (2) Sha'ar HaBechirah ("Gate of Recognition") - the recognition of G-d's wisdom and goodness as it manifests itself in the universe; (3) Sha'ar Avodat Elokim ("Gate of Service of G-d") - the obligation to accept upon oneself the service of G-d. Two types of service are delineated, one based on the Torah, the other on rationalistic thought. The necessity for both types is discussed; (4) Sha'ar HaBitachon ("Gate of Faith") - the meaning of trusting in G-d; (5) Sha'ar Yichud HaMa'aseh ("Gate of Dedication of Purpose") - the obligation to divorce one's service of G-d from any extraneous intentions; (6) Sha'ar HaCheniah ("Gate of Humility"); (7) Sha'ar HaTeshuvah ("Gate of Repentence"); (8) Sha'ar Cheshbon HaNefesh ("Gate of Accounting of the Soul"), regarding self examination, introspection, and meditation; (9) Sha'ar HaPerishut ("Gate of Abstinence"), regarding the necessity that one not chase after all his desires; and (10) Sha'ar Ahavat Hashem ("Gate of Love of G-d"). R' Bachya stresses the importance of ethical study, corroborating every tenet presented in his work with a trio of sources: Scripture, the teachings of Chazal, and intellect. Later sages considered Chovot HaLevavot to be a fundamental textbook of Jewish ideology. For example, R' Moshe Sofer (the "Chatam Sofer") would preface every Talmud lecture with a reading from this work. Furthermore, both the Mussar movement and some Chassidic Rebbes adopted Chovot HaLevavot as their primer. Chovot HaLevavot was written in Arabic, and was first translated into Hebrew in 1161 (By R' Yehudah ibn Tibbon). Many other translations have appeared as well, and the work has been translated into many other languages, including English. Also, several commentaries have been written on Chovot HaLevavot, beginning with Manoach HaLevavot by R' Manoach Chanoch Handel ben Shemariah (1540-1611). [R' Manoach was a leading "posek" of his day, though he had the misfortune to issue one of the most controversial "Gittin" (divorces) in history. (See Teshuvot Masat Binyamin section 75-76.)] (Partially reprinted from Artscroll: Rishonim with permission of the publisher) ************************************ The learning schedule for this Shabbat is: Kilayim 2:11-3:1 O.C. 648: 2-4 Sotah 4 Yerushalmi - Terumot 20 Rambam Ch/Day: Hilchot Shevuot - Ch. 11 3 Ch/Day: Hilchot Eydut - Chs. 5-7 Sefer Hamitzvot Sh:N291; Su:N288; M:N286; Tu:N287; W:N285; Th:P180; F:174,N312,N313,N314; ************************************ The hard copy distribution of this weeks Hamaayan is sponsored by: Michael Singer in honor of his wife Beth's birthday