Today's Learning Nazir 3:1-2 O.C. 217:8-218:2 Makot 5 Yerushalmi-- Ketubot 20 Hamaayan/The Torah Spring edited by Shlomo Katz Devarim Vol. IX, No. 43 (427), 9 Av 5755, August 5, 1995 Rabbenu Yonah introduces his commentary to Parashat Devarim with the verse (Mishlei 24:23), "Also these are for the wise; showing favoritism in judgement is not good." He explains that while much of Sefer Devarim appears, at first glance, to be repetitive, there is good reason for this repetition. Although Moshe had rebuked Bnei Yisrael throughout the 40 years in which he lead them, they were eager to hear more reproof in order to constantly improve themselves. As King Shlomo wrote elsewhere (Mishlei 9:8), "Rebuke a wise man, and he will love you." "Showing favoritism in judgement is not good." Many people use their last days to appease their opponents. Moshe, however, did not do so; until the very end he fulfilled his obligation as a leader to rebuke his people for their wrongdoings. ************************************ "You are passing through the boundary of your brothers, the children of Esav, who dwell in Seir. . . You shall not provoke them . . . for as an inheritance to the children of Esav I have given Mount Seir." (2:4-5) In the book of Yehoshua (24:4) we read, "I gave Mount Seir to Esav to inherit it, and Yaakov and his sons descended to Egypt." Rav Aharon Bakst zatz'l asks, "Are the two parts of the verse parallel? Is this a trade that we can be happy about? After all, Esav children became kings of Seir, while Yaakov's children became slaves in Egypt." Rav Bakst explains: When an animal is born, it can stand and run and feed itself in a very short time. By the age of one year, animals such as calves and lambs practically are adults. Not so humans--a parent is not free of raising a child for two decades. Why? The answer, very simply, is that because man has a higher calling in life, his training takes longer. Man must build himself and the world, and he therefore must take the time necessary to gather all of the tools which he will need. A similar contrast exists between Yaakov and Esav. Esav went off to inherit Mount Seir because G-d had no further mission for Esav. But Yaakov and his sons? They descended to Egypt to begin the long and difficult process of growing up. (Lev Aharon) ************************************ "The Caphtorim who went out of Caphtor destroyed them and dwelt in their place." (2:23) Rashi comments: "Therefore you are allowed to conquer their land." Although Bnei Yisrael were commanded not to attack Moav, this territory was fair game because someone else had taken it from Moav first. The same was true of the land of Sichon, which once had been part of Moav. Based upon this, Rav Yehuda Rosannes zatz'l explains several verses in Tehilim (136:18-22): "And He slew mighty kings, for His kindness endures forever. Sichon, king of the Emorites, for His kindness endures forever. And Og, king of Bashan, for His kindness endures forever. And He gave their land as a heritage, for His kindness endures forever. A heritage for Israel His servant, for His kindness endures forever. Couldn't these last two verses have been combined to say, "And He gave their land as a heritage for Israel His servant, for His kindness endures forever"? No, says Rav Rosannes. What these verses mean is that Hashem first gave their land, i.e., the land of the Moabites, as a heritage to others, such as the Caphtorim and the Emorites. Only thereafter could he give that land as "a heritage for Israel His servant." (Parashat Derachim) ************************************ Tishah B'Av Parashat Devarim is always read on the Shabbat preceding Tishah B'Av (the fast day which commemorates the destruction of both the first and second Temples) or on Tishah B'Av itself. The juxtaposition of this Shabbat to the fast day is alluded to in the parashah, 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 also must read the verse: "How ('eichah') did it come to be that [Yerushalayim] sits alone . . . like a widow." ************************************ Among the laws of Tishah 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. Rav Zvi Elimelech of Dinov þ"þþ explains: When Adam 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. 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 both Yom Kippur and Tishah 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 Tishah B'Av, the reason is as follows: Chazal teach that Tishah 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) ************************************ Rav Yaakov Yitzchak of Lublin zatz'l 5505 (1745) - 9 Av 5575 (1815) Rav Yaakov Yitzchak Halevi Horowitz, known as the "Chozeh" or "Seer" of Lublin because of his "Ruach Hakodesh," was among the youngest, but also among the most prominent and influential, of the third generation of chassidic leaders. He has been called the father of Polish chassidut, and his spiritual descendants include such major groups as Ger, Ropshitz, and Zanz. In Zichron Zot, the Chozeh offers an interpretation of the midrash on the opening verses of this week's parashah. The midrash comments: Hashem told Moshe, "Since you have rebuked the Jewish people and they have accepted your rebuke, bless them." This is why Moshe said (1:11), "May Hashem, the G-d of your fathers, add to you one thousand times." That verse concludes, "And may He bless you as He spoke ('dibair') to you." The midrash continues: How do we know that whenever one offers rebuke he should offer a blessing also? Because it is written (Mishlei 24:25), "Those who give rebuke should make it pleasant, and to them will come the blessing of good." In this world, the midrash concludes, we are blessed by messengers, but in the world-to-come, G-d Himself will bless us. The Chozeh explains that the word "Devarim" and its root "davar" connote harsh language. Nevertheless, in the midst of the harsh language, Moshe says, "May Hashem, the G-d of your fathers, add to you one thousand times." And what is meant by the conclusion, "And may he bless you as he spoke ('dibair') to you"? This is a command: whenever you must speak harshly, end with a blessing. Although this is a true interpretation, says the Chozeh, it is not the simplest meaning of the verse's conclusion. Simply speaking, it appears to refer to G-d. This is why the midrash concludes that in this world we are blessed by messengers, but in the world-to-come, G-d Himself will bless us. ************************************ Donations to Hamaayan are tax-deductible.