Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat Vaetchanan 13 Av 5753/July 31, 1993 From our archives.... Parashat Vaetchanan contains twelve new Mitzvot, many of them contained in the section which we call "the first Parasha of Shma," i.e. the first of the three paragraphs which we recite twice daily in our prayers. These include the commandment to teach Torah to our children, and the obligations to recite Shma, put on Tefilin, and attach Mezuzot to our doorposts. In this Parasha we find a repetition of the "Aseret HaDibrot" (the so-called, but misnamed, "Ten Commandments"). Yet there are many differences between the text which is found here and that which is given in Parashat Yitro. Maharal explains that all the differences can be resolved in light of the following principle: The first "Luchot" (tablets), the ones that Moshe shattered at the foot of Har Sinai, and the second Luchot actually contained different texts. The former expounded the Aseret HaDibrot from G- d's viewpoint while the latter did so from man's viewpoint. For example, the first Luchot attributed the Mitzvah of Shabbat to the fact the G-d "rested" on that day, something that only Hashem experienced, while the second gave as reason the fact that the Jews were taken out of Egypt. This dichotomy is consistent with the fact that Hashem "carved" the first tablets while Moshe made the second. ************************************ The Gemara makes a remarkable statement: Whoever recites "Vayechulu" (i.e. Kiddush) on Friday night is considered as if he was a partner with Hashem in the creation of the world. The Ohr HaChaim asks: How can someone become a partner in a job which is already finished?! He explains as follows: We read in the "Aseret HaDibrot" (not in the version found in this Parasha, but in Parashat Yitro) that G-d created the world in six days. Interestingly, however, the literal translation of the verse in question says, "For six days G-d created the world..." This teaches us, writes the Ohr HaChaim, that when Hashem originally created the world it had the capacity to endure for only six days. What has made it last longer? The merit of Shabbat. (Throughout history, from Adam onwards, there has always been at least one person who observed Shabbat.) Similarly, every person who keeps Shabbat adds to the world's capacity to exist for another week, and thus, the work of creation is never done. Rather, it must be renewed each week, and those entrusted with this task are the Shabbat-observers. This thought allows us to explain another teaching of Chazal. The Gemara (Shabbat 118a) states: If one rejoices with the Shabbat, all the desires of his heart will be fulfilled. Why so? Because the person who keeps Shabbat is like one of the builders of the world, it seems only right that each of the partners in this endeavor should have something added onto the world for his own benefit. There is another reason why a person who keeps Shabbat should have all of his requests fulfilled. The Gemara (Shabbat 88a) teaches that when Bnei Yisrael accepted the Torah the angels descended from the Heavens and crowned them with jewels. Later, however, after the sin of the Golden Calf, the angels returned and confiscated these jewels. What was the nature of the gift that Bnei Yisrael had held? R' Simcha Bunim of Przysucha explained (in the name of the Arizal) that Bnei Yisrael had been given the gift that their prayers would be answered even before they were articulated. However, because of the sin of the Golden Calf, this gift was taken away from Bnei Yisrael. But not completely! The Arizal taught that on Shabbat one's prayers are indeed answered before they are said. (This is reflected in the Halacha that we do not make personal requests in the Shabbat prayers. They are not necessary.) This then is the meaning of the statement that if someone keeps Shabbat, all of his desires will be fulfilled; no special request required. (Ramatayim Tzofim) ************************************ Regarding the fact that on Shabbat we pray a shorter "Shemoneh Esrei" which does not incorporate all of the requests that we make on weekdays, we find two explanations in the works of Chazal. The Midrash Tanchuma (Vayera) states that it is not right for a person to detract from the Shabbat spirit by agonizing over the sick, over his livelihood, or over any other personal need. However, the Gemara (Berachot 21a) states that Chazal ordained a shorter prayer on Shabbat (seven, instead of 19 blessings) so that we will have more time to enjoy the Shabbat. R' Dovid Cohen, Shlita, explains that both reasons are required. If we had only the reason of the Midrash Tanchuma, we should replace the 19 weekday blessings with 19 (not seven) Shabbat blessings. On the other hand, if we had only the reason given in the Gemara Berachot, we might think that we should make the same requests that we do on weekdays, but in an abbreviated form. However, between the two sources we learn that a shorter, and completely different, "Shemoneh Esrei" should be composed for Shabbat. (Mas'at Kapi) ************************************ Sha'arei Teshuva by R' Yonah Gerondi As Chovot HaLevavot (discussed last week) provides the philosophical background for the Mussar movement, so Sha'arei Teshuva is its "Shulchan Aruch" (legal code). That is to say that R' Yonah does not merely exhort the reader to repent and do good, he tells the reader how to go about this. For example, R' Yonah lists and expounds upon twenty-one principles of repentance. These are the means that a person should use to begin and maintain his repentance. These range from personal feelings such as shame and regret to public behavior such as leading others to do Mitzvot. On the other hand, R' Yonah informs us, there are 24 obstacles to repentance that a person must avoid. There are six means that bring one to repent, writes R' Yonah. These range from the realization that one is suffering for his sins to a simple desire to show gratitude to Hashem who created man by returning one's soul to Him in the same unsullied state in which it was received. Not all Mitzvot or transgressions are of equal weight and therefore, not surprisingly, not all repentance is the same. Thus, R' Yonah describes the different levels of Divine retribution and the atonement for each, from the obligation to bring a "Korban Olah" (burnt-offering), on one extreme, to death, on the other. He notes also, that repentance for a sin committed against another person requires that one first appease the victim. Each level of Mitzvah and transgression that R' Yonah describes is illustrated by numerous examples of specific Torah laws. (Many of these are quoted in later Halachic works, such as R' Yisrael Meir HaKohen's Chafetz Chaim.) Special attention (and about 1/5 of the whole work) is devoted to four particularly egregious sins which are, unfortunately, taken very lightly by the public (as apparently they were in R' Yonah's generation 800 years ago). These he calls the "Four Classes:" scoffers (those who engage in purposeless frivolity and levity), liars and men of deceit, flatterers (those who see others' faults and make no effort to encourage the sinners' repentance), and slanderers (those who speak Lashon Hara). All of these, R' Yonah (and the Gemara teach, will never merit to see G-d's presence. ************************************ The learning schedule for this Shabbat is: Kilayim 4:7-8 O.C. 649:1-3 Sotah 11 Yerushalmi - Terumot 26 Rambam Ch/Day: Hilchot Nedarim - Ch. 6 3 Ch/Day: Hilchot Memarim - Chs. 4-6 Sefer Hamitzvot Sh:N318,N319,P210,P211; Su: N195,P37l M:N168; Tu:N167; W:N166; Th:N166; F:P173,N362,N364,N363,N365 ************************************ The hard copy distribution of this weeks Hamaayan is sponsored by: Marion and Samuel Markovitz in memory of Mrs. Beatrice Goodman (Sarah Rivka bat Yerachmiel, A"H)