Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat Eikev 20 Av 5753/August 7, 1993 From our archives.... Parashat Eikev includes eight Mitzvot. Among these are: to bless Hashem after eating, to love the convert (a special obligation on top of the Mitzvah to love every Jew), to keep the fear of Hashem before us always, and to pray to Hashem (Sefer HaChinuch). The last two of the above commandments are learned from the following verse: "Hashem your G-d you shall fear, and Him shall you serve [i.e. pray to Him], and you shall attach yourself to Him" (10:20). Chazal found a Mitzvah in the third part of the verse as well. They asked: Can one possibly attach himself to G-d? [G-d is not only incorporeal but so awesome that a soul which directly experienced contact with Hashem would abandon its body in spiritual ecstasy, thus killing that person!] Rather, one should attach himself to Torah scholars in fulfillment of this Mitzvah. Particularly one should patronize the business establishments of Talmidei Chachamim and marry one's children into their families. ************************************ The Gemara (Berachot 48b) presents several views regarding the origin of each of the four blessings of "Birkat HaMazon" (grace after meals) and the extent to which each of these blessings is required by the Torah or is only Rabbinically ordained. The primary verse around which this discussion centers if found in this week's Parasha (8:10): "And you will eat and be satiated and you shall bless Hashem your G-d for the good land [Israel] which He has given you." The consensus among the commentators is that the first three blessings of Birkat HaMazon are Torah obligations and the fourth is of Rabbinic origin. Nevertheless, of the text which we recite today, only the first Berachah was actually composed by Moshe. The second blessing was composed by Yehoshua upon Bnei Yisrael's entrance into Israel. The third was written by David when he captured Yerushalayim, modified by his son, Shlomo, when the Bet HaMikdash was built, and further rewritten when the Bet HaMikdash was destroyed. How, then, can these later Berachot be called Torah obligations? Maharsha suggests that the Torah's intention in ordaining the first three Berachot of Birkat HaMazon was not that Moshe should compose all of them. Rather, the Mitzvah was that, as Bnei Yisrael received each gift promised by the Torah [Israel, Yerushalayim, Bet HaMikdash], a blessing should be written to acknowledge it. The fourth Beracha is a Rabbinic obligation. The Gemara says that this blessing was established by the sages of Yavneh (the spiritual capital of Israel after the Roman occupation of Yerushalayim). The specific reason for the composition of this Beracha was the desire to commemorate two miracles which arose out of the Roman conquest of the city of Betar: First, that the Romans allowed the Jews to bury the thousand of dead, thus reversing their initial refusal to allow this, and second, that during the entire period that the bodies lay unburied, not one of them decomposed. [Betar was the city/fortress of the Jewish military leader, Bar Kochva, who was defeated by Emperor Hadrian in approximately 135 C.E. (65 years after the destruction of the second Temple). Betar's population included 200,000 soldiers plus their wives and children. The Midrash reports that there were 500 elementary schools in Betar. When the Roman conquest, appeared imminent, the entire population killed itself in Masada-like fashion. (Sefer HaToda'ah). The anniversary of their burial is the 15 of Av which fell during this past week.] What is the connection between this event and Birkat HaMazon? The Talmud Yerushalmi explains that this Beracha is actually tied to the cup of wine which accompanies Birkat HaMazon (a custom which is not strictly observed today), and not to Birkat HaMazon itself. Similarly, the Halacha states that if people are drinking together and they taste a second wine, they should recite a Beracha which is an abbreviated version of the Beracha under discussion here (i.e. the fourth Beracha of Birkat HaMazon). Why? Because the Midrash says that the blood flowed from Betar so freely that all of the vineyards in the region were fertilized by it for seven years. To remind us of this horrible event, we recite a special Beracha in connection with wine. R' Natan Shapira of Horodno (grandfather of the Kabbalist of the same name who authored the famous work Megaleh Amukot) offered another reason for placing a reminder of Betar in Birkat HaMazon. Unfortunately, when people eat big meals and are satiated, they tend to forget, or at least put aside temporarily, their usual awareness of the transience of this life and the importance of spiritual pursuits. To combat memory of the martyrs of Betar, a "shock-treatment" of sorts to remind a person of the tenuousness of the human condition. (Seder Birkat HaMazon) ************************************ Igeret HaRamban by R' Moshe ben Nachman Igeret HaRamban ("The Ramban's Letter") is an example of the class of writings which has become an important part of the "Mussar" (ethical teachings) library. The works in question are the "farewell letters" and "ethical wills" of our sages. Ramban's letter was sent in 1269 from Akko (Acre), Israel to his son, Nachman, in Catalina, Spain. In this brief epistle, he exhorts his son to pursue spiritual greatness and, particularly, to act with humility. Ramban promises his son that adherence to the instructions of the letter will ensure that his prayers will be answered. As the letter's commentators note, this result will not be miraculous or supernatural. It is simply Hashem's design for the world that the prayers of the righteous be answered. Many commentaries have been written on this work. Recent examples are the works of R' Yechezkel Sarna (Rosh Yeshiva of Yeshivat Chevron; died 1965) in Hebrew, and the English translation and the exposition by R' Avrohom Chaim Feuer (A Letter for the Ages: Artscroll, 1989). Probably the second most famous letter-turned-Mussar classic (after the above) is the Igeret HaGra, the letter that R' Eliyahu, the Vilna Gaon (1720-1797), wrote to his wife and mother as he set out on a visit to Israel (at the time, a trip of many months). R' Yechezkel Sarna, zt"l, noted three major points in the Gra's ("Gaon Rabbi Eliyahu") letter. First, that the obligation and need to study Mussar is not fulfilled by a quick, cursory reading of the text. Such behavior he compares to sowing without plowing; the seeds that are sown will quickly blow away in the wind. So too, any lessons that might be gleaned from reading a Mussar text will soon be lost unless one reviews constantly, letting each word impress him. (R' Eliyahu recommends that one's primary Mussar texts be the books of Mishlei (Proverbs) and Kohelet (Ecclesiastes), as well as the Mishnayot of Pirkei Avot.) Second, it is not enough to study Mussar in an academic setting. One must understand how the "Yetzer Hara" (evil inclination) exploits real-life situations, and learn to deal with these. Finally, one should not pursue every bodily luxury that his body craves. ************************************ The learning schedule for this Shabbat is: Kilayim 6:4-5 O.C. 651:14-652:1 Sotah 18 Yerushalmi - Terumot 33 Rambam Ch/Day: Hilchot Nedarim - Ch. 13 3 Ch/Day: Hilchot Melachim Umilchemotahem - Chs. 4-6 Sefer Hamitzvot Sh: P187,N49,P188,P189,N59; Su:N46,P190,N56,N56,P192,P193 M:P191,P214,N311,N58,P221,N263,N264 ************************************ Donations to Hamaayan are tax deductible