Today's Learning Pesachim 3:8-4:1 O.C. 30:1-3 Sponsored by Bava Metzia 25 Harris Tilevitz Yerushalmi-- in honor of Pesachim 39 Gabriela Esther and Rivkah Devorah Hamaayan/The Torah Spring edited by Shlomo Katz PARASHAT DEVARIM Vol. VIII, No. 40 (375), 8 Av 5754, July 16, 1994 In the first verse of this parasha we read that Moshe spoke to Bnei Yisrael "on the other side of the Jordan, in the desert, in the wilderness, opposite the Sea of Reeds, between Paran and Tofel, and Lavan and Chazerot and Di Zahav." Obviously Moshe did not speak in all of these places at once; rather, Rashi explains, Moshe addressed Bnei Yisrael with a subtle rebuke for the sins which they and their parents had committed in each of the places listed here. Rav Dov Meir Rubman zatz'l observes that this verse demonstrates the greatness of that generation. Moshe's rebuke was ever so subtle. To what may it be compared? To a match thrown at a can of kerosene; it takes only one spark to ignite the entire can. So, too, Moshe spoke only one or two words regarding each of the sins that Bnei Yisrael had committed, but they understood. (Zichron Meir) ************************************ In the first verse of our parasha, Moshe alludes to the sin of the Golden Calf by the phrase, "Di zahav"--"enough gold." The gemara (Berachot 32) teaches that this was Moshe's defense of Bnei Yisrael, "It's Your fault, Hashem; You gave them all of that gold." Rav David Kronglas zatz'l explains that just as man's reward is proportional to the "trouble" which each mitzvah entails, so, conversely, his punishment is proportional to how easy it would have been to avoid each sin. Even though a person cannot excuse himself entirely for his sins, nevertheless, Hashem takes into account the difficulty of each person's trials. (Sichot Chochmah uMussar: Ma'amar "Mishpatecha Tehom Rabbah") ************************************ "Hashem our G-d spoke to us at Chorev [i.e., Mount Sinai] saying, 'Much for you is your dwelling at this mountain'." (1:6) Rashi quotes the midrash: "Much greatness and reward are coming to you for dwelling at this mountain. You made a mishkan, a menorah and other vessels; you received the Torah. . . ." Why is building the mishkan listed before receiving the Torah? asks Rav Yissachar Dov Rokeach (the Belzer Rebbe) zatz'l. Wasn't the actual order the reverse? Rav Yissachar Dov answers based on the following two points: First, the gemara (Megillah 29a) teaches that when we have no Bet haMikdash, our shuls and batei medrash (study halls) function as miniature Temples. Second, the difference between the Bet haMikdash and the mishkan is that the latter carries its holiness wherever it travels, while former is stationary. The above midrash is teaching us: How can you make a mishkan, even today and even outside of Eretz Yisrael? By "receiving" the Torah (for the study hall is a miniature Temple). (Sefer Maharid) ************************************ "Do not show favoritism in judgement." (1:17) How can Mishlei (24:23) say, "Haker panim b'mishpat lo tov"-- "Showing favoritism in judgement is not good," implying that it is not recommended, but it is permissible? Our parasha states explicitly to the contrary. Rav Baruch haLevi Epstein zatz'l suggests that Mishlei is not referring to showing favoritism. Rather, this should be translated literally, "Recognizing faces in judgement is not good." Rambam writes that judges are permitted to take into account the facial expressions and other demeanor of the parties in judging their credibility. While this is permitted, says Mishlei, it is unreliable and "not good." (Tosefet Berachah) ************************************ "That which is difficult for you, bring to me and I will hear it." (1:17) Sometimes it is enough to ask the question and to have the sage hear it, even if one gets no answer, Rav Yisrael Alter (the Gerrer Rebbe) zatz'l said in his father's name. Silence also can be an answer. (quoted in Ta'am vaDa'at) ************************************ "At me, too, Hashem became angry because of you, saying, 'You, too, shall not come there." (1:36) Moshe was punished so severely because he could have sanctified G-d's Name ever so little more by talking to the rock and drawing out water than by hitting the rock to accomplish the same result. Says Rav Reuven Dessler zatz'l (father of the author of Michtav m'Eliyahu): The difference between the sanctification of G-d's Name which occurred and that which might have occurred is so subtle that it is imperceptible to us. Yet we all have opportunities to commit the same sin. If a person has a certain talent or has the ability to study Torah, and he does not use that gift to the fullest, he is lessening the potential for G-d's Name to be sanctified. We see from Moshe's case that a person is punished not only for his sins, but also for his unfinished or unperfected deeds. (Kitvei haSaba miKelm v'Talmidav p.554) ************************************ Rav Don Yitzchak Abarbanel died 10 Menachem-Av An Autobiographical Note (from his commentary to Sefer Melachim) This is what happened to me when I wrote my commentaries to the Books of Yehoshua, Shoftim, Shmuel, and Melachim--the opposite of what happened to Chiel of Bet El when he rebuilt Yericho. [Ed. Yehoshua placed a curse on the ruins of Yericho that whoever rebuilt the city would lose his eldest son when the foundations were laid, and his youngest son when the city was completed. Abarbanel continues:] I opened my mouth to praise G-d [by writing these works] in the early days--which were better than these --when I resided quietly in my birthplace, the Kingdom of Portugal. However, the demands of the King and the nobles prevented me from finishing my task, and finally, I was struck by the hand of G-d,and the King of Portugal [mis]took me for his enemy. He raised his right hand to destroy me, and he confiscated my vast wealth, leaving only my body to escape to the Kingdom of Castille [now Spain]. There I paid my debts, and wrote my commentaries on the first of the three books mentioned. [What follows is a play on the names of these books:] "'Yehoshua,' for G-d has saved me from the sword of the King; 'Shoftim,' for there is a G-d in the world who will judge between me and my oppressors; 'Shmuel,' for I have asked this [i.e. retribution] from G-d." All this happened in the year 5244 (1484). However, when I desired to begin my commentary on the Book of Melachim, I was called to the palace of the King of Spain, the supreme of all mortal kings, who reigned over Castille, Aragon, Catalonia, Sicily, and all the islands of the [Mediterranean] Sea. When I arrived at the court of the King and Queen [Ferdinand and Isabella], I remained many days, and G-d caused me to find favor in their eyes and in the eyes of the leading nobles of the realm. I served them for eight years, and amassed all manner of wealth that one man can give another. All this, however, caused my toil in Torah to cease; I abandoned my heritage, the Kings of Yehuda and Israel, and served gentile Kings. [Ed. This statement is probably intended to have a double meaning. First, because of his service to the Spanish King, he was unable to write his commentary on the Book of Melachim which is a history of the Kings of Yehuda and Israel. Second, the Abarbanel family took great pride in its descent from King David, and therefore, probably considered itself demeaned to serve foreign Kings.] (continued next week) ************************************ DONATIONS TO HAMAAYAN ARE TAX DEDUCTIBLE