Today's Learning Sotah 4:5-5:1 Sponsored by O.C. 240:15-17 Samuel & Marion Shevuot 17 Markowitz Yerushalmi-- on their 50th wedding Ketubot 54 anniversary AMV"SH Henry & Rachel Holland in honor of their grandson Shimon David and the aliyah of Jonathan Holland and family Irving & Arline Katz on the yahrzeit of father Moshe Aharon ben Menashe Reiss A"H Hamaayan/The Torah Spring edited by Shlomo Katz Ki Tetze Vol. IX, No. 48 (432), 14 Elul 5755, September 9, 1995 Ki Tetze is always read during the month of Elul, when we are occupied with thoughts of teshuvah (repentance) and self-improvement. Perhaps for this reason, many commentators see the opening verse of this parashah--"When you will go out to war against your enemy"--as a reference to the war on the yetzer hara. A person's body also can be his enemy, adds Rav Avraham Abu Chatzeira zatz'l (Rabbi of Yavne and Ramle), because after a while it becomes used to a certain lifestyle and leads him to sin as if it had a mind of its own. (See also page 4 of this issue.) As a general matter, asks Rav Abu Chatzeira, how is teshuvah possible? Doesn't it contradict the halachic principle of "an animal which was fit for a sacrifice and became unfit, can never become fit"? How can a person who was fit to serve Hashem and became unfit ever become fit again? The answer is also in the first verse of our parashah: "Hashem, your G-d, will deliver them 'beyadecha'-into your hand." The halachah cited above has an exception, i.e., that if it is "beyadecha"-"in your hand" (i.e., within your ability) at any time to remove the animal's unfitness, then the animal can be sacrificed. Similarly, it is within a person's ability to repent at any time, and thus he can once again be fit to be part of Hashem's service. (Toldot Avraham) ************************************ In the past, writes Rav Yechezkel Sarna zatz'l, one could see Elul on people's faces. The fear of the impending judgment on Rosh Hashanah and Yom Kippur was palpable. During Elul, a person ate differently, he slept differently, and everything about him was different. Today that is not so; we apparently fear nothing. But the High Holidays are called the "Days of Awe"--are they any less awesome just because we do not hold them in awe? Of course not! Rosh Hashanah and Yom Kippur still are the days of judgment, and they call upon us to examine our deeds and to improve them. But if we are not afraid, how then can we prepare for these days? There are two forms of teshuvah, explains Rav Sarna, teshuvah me'ahavah (return out of love) and teshuvah me'yirah (return out of fear). If the latter is lost to us, then we must rely on the former. Chazal say that the name "Elul" is alluded to by the initial letters of the phrase "I belong to my Beloved (i.e., G-d) and my Beloved to me." This is Chazal's way of telling us to strengthen our love for G-d during this month. Perhaps for the same reason, during this month we recited the psalm "Le'David Hashem ori. . . ," which is full of expressions of our faith in G-d as our Protector. During this month, a person should set aside time to reflect on Hashem's kindness to him. One who loves and feels loved would do nothing to disappoint his loved one. (Daliot Yechezkel) ************************************ Rav Yosef Yaavetz zatz'l writes: The psalm of "Le'David Hashem ori" revolves around the theme that the good which comes from Torah is first and foremost spiritual. Material success is secondary. Thus King David says, "There is only one thing I have asked of G-d, that is what I seek, to reside in G-d's house all of my days, to see G-d's pleasantness, and to visit in His sanctuary." Of course, spiritual good is the only kind which endures. Moreover, any physical act which is done for the sake of Heaven is rewarded like a spiritual deed. (Peirush Al Sefer Tehilim) ************************************ "Remember what Amalek did to you, on the way when you were leaving Egypt, that he happened upon you on the way, and he struck those of you who were hindmost. . ." (25:17-18) One of the reasons why the Torah commands us always to remember Amalek and eventually to destroy it is the identification of Amalek (and its guardian angel) with the yetzer hara. The following explanations are part of a derashah by Rav Chaim Yosef David Azulai ("Chida") zatz'l which was based on this idea: "[O]n the way"--Man is on the road his whole life, i.e., on the road from birth to death on which each person travels without stop. The yetzer hara is with man throughout his travels. "[T]hat he happened upon you on the way"--The yetzer hara would like you to think that everything that occurs is happenstance. In fact, man does not even stub his toe unless and until it is ordained from heaven. "[H]e struck those of you who were hindmost. . ."--Chazal teach that when man performs mitzvot he creates angels who accompany him and who, after 120 years, will testify on his behalf. However, when man performs a mitzvah half-heartedly, he creates a lame or deformed angel. These angels are "unfinished," and they are awaiting their spiritual rectification. They are referred to as "hindmost" because their disabilities prevent them from keeping up, and it is these angels whom the yetzer hara can "kill" most easily. "And it will be when Hashem will give you respite from all of your enemies surrounding you. . ."--This refers to when man repents; it says, "when Hashem will give you respite," because without Hashem's aid, man never could stand up to the yetzer hara. "[Y]ou shall erase Amalek's memory"--Even after you have eradicated your yetzer hara, don't act as if you have nothing to fear. It is easy to backslide, so it is important to act in a way that will ensure that the yetzer hara remains forgotten. (Kisei David; quoted in Torat Ha-Chida) ************************************ Rav Chaim Vital zatz'l writes in the name of the Arizal: Whereas the yetzer hara is with man from birth (Sanhedrin 91b), the yetzer hatov does not enter until one is bar or bat mitzvah. As a result, by that time, one's organs are used to sin, and repenting becomes a war. In light of this, the opening verses of our parashah may be explained allegorically as follows: "When you will go out to war against your enemies"--"enemies" is plural, referring to the yetzer hara and the organs which are under its influence. "Hashem, your G-d, will deliver it into your hands"--"it" is singular, referring to the yetzer hara. "You will take its prisoners"--this refers to the organs of your body, which you will recapture from the yetzer hara. "And you will see among the captivity a beautiful woman"--this refers to the neshamah, the soul. "She shall shave her head"--this refers to the heretical ideas which the soul has picked up until this time. "And do her nails"--this refers to cutting away unnecessary luxuries. "And she shall remove the dress of her captivity"--this refers to the aura around the soul which its sins created. "And she shall weep for her father"--G-d, with whom she has lost touch--"and her mother"--the Jewish people. "For a full month"--the month of Elul. (Sha'ar Ha'likutim) ************************************ Donations to Hamaayan are tax-deductible.