Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat Ki Tetze 11 Elul 5753/August 28, 1993 From our archives.... Parashat Ki-Tetze contain 27 positive commandments and 47 negative commandments. Among these is one which teaches that even the most grevious sinner is nevertheless a creation in "G-d's image." The Torah commands that after a man is executed for the sin of idol worship he must be hanged briefly in order to publicize that the judgement has been carried out and to warn others who might commit the same transgression. Nevertheless, the Torah says, "Do not leave the body hanging overnight, as it is a disgrace to G- d that is hanged." (21:22) Rashi explains that because man is created "in the image of G-d" (see B'reishit 1:27), it is as if a king's identical twin brother were hanged as a common thief. Would not the king be ashamed as long as his brother remains hanging?! Of course, this thought should also be enough to prevent the king's brother from turning to crime in the first place, for if he loves his brother he would not wish to hurt him. ************************************ In many Siddurim, immediately following the Shacharit prayer, is a collection of verses called "The Six Remembrances." There are many psukim in the Torah which command us to remember one event or another in our history, and six of these, according to many authorities, constitute daily obligations. Because two of these are found in our Parasha, all of them will be discussed here. There six injunctions are: (1) To remember the Exodus from Egypt: The Mishnah (end of the first chapter of Berachot; quoted in the Pesach Haggadah) discusses our obligation to remember the Exodus on a daily basis in addition to the special Mitzvah which applies at the Pesach Seder. Rambam writes (Hil. Kri'at Shma 1:3) that it is because of this obligation that we recite all three chapters of "Shma" at night as well as during the day. Even though the Mitzvah of Tzitzit (which is the primary focus of the third chapter) is less applicable at night than during the day, this chapter mentions the Exodus as well and, because of our familiarity with it, is a convenient way to fulfill our obligation. Maharal (Tiferet Yisrael, ch. 52) notes that the daily Mitzvah and the Pesach Mitzvah are certainly related. The Haggadah recites for us the long list of miracles that Hashem did for us in Egypt, culminating in our hasty departure from Egypt, an event commemorated by eating Matzah. Says the Maharal: A person who did not eat Matzah on Pesach cannot remember the Exodus during the rest of the year. The Matzah is, so-to-speak, "food for thought." In other words, if a person fulfills his obligation to "relive" the Exodus on Pesach, then he can remember the Exodus all year around. However, if the first is missing, the second is impossible. R' Menachem Mendel of Kosov offers the following reason for remembering the Exodus daily: "Every person, at least once in his life, experiences a moment when he receives a brilliant insight into something that he previously was only subconsciously aware of. It is as if the doors of the mind burst open and a large accumulation of knowledge suddenly escaped and arranged itself in a coherent fashion. Such a moment, writes R' Mendele, is one that should be cherished because its inspirational potential is infinite. For the Jewish nation in general, the Exodus was precisely such a moment. Of course, Bnei Yisrael always knew of G-d's power, majesty, glory, etc, but, as slaves in Egypt, it was difficult for them to appreciate. However, at the moment of the Exodus, all of that knowledge came into focus. If we cherish that moment, it can serve us well. (Ahavat Shalom: Tazria) The source of this Mitzvah is Devarim 16:3. (2) To remember the day which we stood at Har Sinai: This refers, of course to the giving of the Torah. We are also enjoined to tell our children about it. (Dev. 4:9-10) (3) To remember the treachery of Amalek: (Dev. ch.25) (4) To remember the sin of the Golden Calf: (Devarim 9:7). The purpose of this Mitzvah is not to shame us or depress us - thus unlike the above events it is not commemorated by a special Torah reading (Magen Avraham O.C. section 60) - but rather to teach us how easily one can go astray. There can be no break from our vigilance. (5) To remember how Miriam was punished for speaking Lashon Hara: (Dev. 24:9). As above, we have no desire to embarrass the sinner. The Chafetz Chaim, in his introduction to a work whose title is taken from this pasuk, explains as follows: It is easy to forget the severity of the sin of Lashon Hara. Nevertheless, the fact is that the Second Bet HaMikdash was destroyed as a direct result of this transgression. Therefore, the Torah, our "manual" for spiritual health, provides us with a cure for the disease of Lashon Hara. That is to remember what befell the "Tzadeket" Miriam when she became entrapped by this sin. (Zechor L'Miriam). (6) To remember the Shabbat: (Sh'mot 20:8) This Mitzvah is the reason that the weekdays do not have Hebrew names. Rather they are called "The first day," "The second day," etc. thus allowing us to always look forward to the Shabbat. Ben Ish Chai (Parashat Ki Tisah) suggests having this Mitzvah in mind when reciting "Shir Shel Yom" every morning. The reason for this Mitzvah, explains Ramban, is that Shabbat reminds us that Hashem created the world, and this, of course, is the foundation of our faith. The Midrash asks: How can we mention both Amalek and Shabbat [when all that Amalek stands for is completely inimical to all that Shabbat represents]? The answer is, says the Midrash, that we are promised that Amalek will be destroyed. When it is, the message of Shabbat will reign supreme. (Anaf Yosef: Siddur Commentary). ************************************ Mesilat Yesharim by R' Moshe Chaim Luzzato Mesilat Yesharim ("The Path of the Just") is without question the most popular of all the Mussar works. About it, the Chofetz Chaim reportedly said, "Not every Mussar work is appropriate for each person. Every work takes a different approach, just as each person is different. However, every person, no matter what his nature, can benefit from studying Mesilat Yesharim." The author of this work, R' Moshe Chaim Luzzato ("Ramchal") was born in Padua, Italy in 1707 and died in Akko, Israel in 1746. In his 39 years he wrote numerous works which are classics in their fields, having published his first book at age 17. Among Ramchal's best known works are Derech Hashem; Da'at Tevunot and Kalach Pitchei Chochmah (Kabbalah); and Derech Tevunot (methodology of Talmud study). [All of these works have been translated into English.] The format of Mesilat Yesharim is based on the following Talmudic dictum (Avodah Zarah 20b and elsewhere): Rabbi Pinchas ben Yair said, "Torah leads to Watchfulness ('Zehirut'); Watchfulness leads to Zeal ('Zerizut'); Zeal, to Cleanliness ('Nekiyut'); Cleanliness to Separation ('Perishut'); Separation, to Purity ('Taharah'); Purity to Saintliness ('Chasidut'); Saintliness, to Humility ('Anavah'); Humility, to Fear of Sin ('Yirat Chait'); Fear of Sin, to Holiness ('Kedushah')' Holiness leads to 'Ruach Hakodesh,' and Ruach Hakodesh brings about the resurrection of the dead." Ramchal discusses each of these concepts in detail. In his introduction to Mesilat Yesharim, Ramchal notes the unpopularity of Mussar study. Men of intelligence, he writes, believe that they are above the study of ethical treatises, and that such activity is befitting only the simple-minded. The simple-minded, Ramchal writes, do study Mussar, but in many cases, they are too dense to appreciate the subtlety of the lessons. This is not correct, however, writes the author. Mussar study is for everybody, and even the most intelligent should not assume that all of Mussar's lessons are obvious. ************************************ The learning schedule for this Shabbat is: Shevi'it 2:5-6 O.C. 673:3-674:1 Sotah 39 Yerushalmi - Terumot 54 Rambam - Ch/Day: Hilchot Kilayim - Ch. 3 ************************************ The hard copy distribution of this weeks Hamaayan is sponsored by: the Meth family in honor of Nachum's Bar Mitzvah ************************************ Donations to Hamaayan are tax deductible