Hamaayan / The Torah Spring Edited by Shlomo Katz Nitzavim-Vayeilech Love Mussar! Volume 23, No. 45 23 Elul 5769 September 12, 2009 Sponsored by The Greengart and Lerman families in memory of father Zvi ben Ben Zion a"h (Harry Greengart) Today's Learning: Nega'im 4:7-8 O.C. 332:1-3 Daf Yomi (Bavli): Bava Batra 22 Daf Yomi (Yerushalmi): Sanhedrin 5 King Shlomo writes in Mishlei (3:11-12), "My child, do not despise Hashem's mussar / discipline and do not despise His reproof, for Hashem admonishes the one He loves, and like a father He mollifies the child." Rabbeinu Yonah Gerondi z"l (Spain; died 1263) explains: "Mussar" refers to the mitzvot, as in the verse (Tehilim 34:14), "Sur" / Distance yourself from bad, and do good." ["Mussar" and "sur" share the same root.] All of the negative commandments are meant to distance a person from evil. This "evil" can be of several types. Some prohibitions forbid things that are inherently bad, some forbid things that are bad because they promote excessive physical pleasures, and some mitzvot prohibit things that are bad only because Hashem forbade them. Similarly, some affirmative commandments are inherently good, some are good because they promote good behavior, and others are good because Hashem commanded that we do them. Regarding all these types of mitzvot, King Shlomo instructs us not to despise them even though there are so many of them. Rather, we should realize that Hashem gave us so many mitzvot because He loves us and wants us to have opportunities to purify ourselves and earn rewards. Alternatively, writes R' Yonah, this verse can refer to our parashah. The midrash states that our parashah opens with the verse, "You are all standing here today," because Bnei Yisrael became depressed after hearing the tochachah / curses in last week's parashah. Do not worry, said Moshe Rabbeinu. You have sinned a great deal, but you are still standing here today. Similarly, King Shlomo instructs us not to despise Hashem's rebuke, for it is actually a sign of His love for us. (Derashot U'perushei Rabbeinu Yonah Al Ha'Torah) ******** "For this commandment that I command you today - it is not hidden from you and it is not distant." (30:11) R' Moshe ben Nachman z"l (Ramban; 1194-1270) writes that this refers to the mitzvah of teshuvah. R' Moshe Zuriel shlita (former Mashgiach Ruchani of Yeshivat Sha'alvim) observes that many people find teshuvah difficult. We all feel as if we generally do what is right. Morever, our Sages teach us that we should approach the Day of Judgment with the confidence that we will emerge vindicated and triumphant. Nevertheless, R' Zuriel writes, if we understood the depth of Hashem's judgment, we would not be so complacent. Who can claim that he has not offended his spouse, family, friends, neighbors, co-workers, etc. during the year? Do we realize the seriousness of this sin? Do we repent for it properly? We are all familiar with the halachah that teshuvah does not atone for a sin against another human being unless the offended person is appeased. We therefore are used to asking our friends, "Do you forgive me?" And, of course, they say, "I forgive you." But do they really forgive us, or are they simply too embarrassed or uncomfortable to tell us that they still feel hurt? Do we take steps to right the wrongs that we have committed or are we satisfied with an apology that is mere lip- service? Moreover, we forget that appeasing those we have offended is only the first step. We still must appease Hashem when we offend His loved ones. The Gemara relates that a great sage was severely punished because he came home from yeshiva late and caused his wife to shed one tear as she sat by the window watching for him. She would not have wanted him to be punished, but Hashem does not tolerate even a small show of insensitivity from a person of stature. Even the fact that he was preoccupied with Torah study did not save him. True, we are not on the stature of that sage, but our sins are not as subtle either. Even when a person hurts another with the best of intentions, he is punished. We read at the beginning of Shmuel I that a man named Elkanah had two wives-Penina and Chana. Penina had children and Chana did not. Our Sages say that Penina used to goad Chana to pray for children by asking questions such as, "Have you bathed your children for school today?" Penina had the best of intentions; she wanted Chana to cry from the depths of her heart so that she too would give birth. And it worked! Nevertheless, Penina was punished severely. And who has not offended his parents?! The halachic work Chayei Adam (67:3) writes that even thinking negatively about one's parents is a grave sin about which the Torah says (Devarim 27:16), "Cursed is one who degrades his father or mother." Therefore, concludes R' Zuriel, let us all realize that we have sinned grievously. Let us ask for forgiveness from those we have offended and from our Father in Heaven. Then we truly will be able to enter Rosh Hashanah with confidence. (Otzrot Ha'Torah p. 664) ******** "I have placed chaim / life and death before you, blessing and curse; and you shall choose chaim." (30:19) R' Aharon Roth z"l (1894-1947; the Toldos Aharon; known as "Reb Ahrele") asks: Why does the verse say, "Choose life," rather than, "Choose good"? He answers: The Torah cannot command us to choose good because one can never be sure that the choices he makes are good. Instead, the Torah commands us to follow in the path that is blazed by those that our Sages call "chaim / living." This is a reference to the righteous, about whom it is said, "Even in death, they are called living." (In contrast, our Sages say that the wicked are called "dead" even when they are alive.) This verse contains another lesson as well. Life is made up of one challenge after another, but no one is given a challenge that he cannot overcome. Were this not so, i.e., were a person faced with a challenge that was beyond his ability to manage, his free will would effectively have been taken from him. The Torah assures us that this cannot happen; we will always have the option to choose. (Shomer Emunim p. 225b) R' Tzadok Hakohen z"l (1823-1900) writes in Tzidkat Ha'tzaddik (*43) that man is sometimes placed in situations in which it is impossible for him not to sin. How can this be? Doesn't this contradict the widely accepted principle mentioned above that no one is given a challenge that he cannot overcome? Not necessarily, explained R' Aharon Lopiansky shlita (Rosh Yeshiva at the Yeshiva Gedolah in Silver Spring, Maryland). The real challenge that a situation presents may not be as it appears at first glance. For example, when Yehuda met Tamar at a crossroads (as described in Parashat Vayeishev), it was preordained that Yehuda would not resist temptation and would father a child from Tamar. He had no choice. However, that was not the real challenge that faced Yehuda. His real challenge was to come three months later when Tamar's pregnancy became apparent. His real challenge was whether he would have the courage to own up to his deed. Similarly, R' Lopiansky explained, man may sometimes be placed in situations in which it is impossible for him not to sin. This means that whether or not he will sin is not his real challenge. The real challenge is something else, for example, how he will react to the fact that he has sinned. (Heard from Rabbi Lopiansky) ******** "My anger will flare against [the Jewish People] on that day and I will forsake them; and I will conceal My face from them and they will become prey, and many evils and distresses will encounter [them]. [The Jewish People] will say on that day, `Is it not because Elokim is not in my midst that these evils have come upon me?'" (31:17) R' Dov Ber Schneerson z"l (1773-1827; second Lubavitcher Rebbe) writes: The primary reason why evil kingdoms are able to rule over the Jewish People is because the Jewish People throws-off the yoke of Heaven. This is the recognition that the nation comes to in our verse: Why has Hashem hidden His face, and evils and distresses have encountered us? "Is it not because Elokim (the Name of G-d that denotes fear of Heaven) is not in my midst that these evils have come upon me?" What does it mean to throw-off the yoke of Heaven? [It does not mean refusing to observe the mitzvot.] We read last week (Devarim 28:46-47), "The [curses] will be a sign and a wonder, in you and in your offspring, forever because you did not serve Hashem, your G-d, amid simchah / gladness and goodness of heart, when everything was abundant." Even if one fulfills the technical requirements of the mitzvot, writes R' Schneerson, but he does not accept the yoke of Heaven with simchah, that is called throwing-off the yoke of Heaven. (Derech Chaim, ch.4) ******** This Week in History, Halachah, and Minhag 23 Elul: This is the Hebrew date of September 11, 2001. Motzai Shabbat preceding Rosh Hashanah: Some German communities have the custom to chant "V'hu rachum" at the beginning of Ma'ariv tonight to the tune of the kaddish that precedes the High Holiday Mussaf. (Luach Davar B'ito p.1337) In Poland, some communities had the custom to eat the Melaveh Malkah meal after Selichot. (Luach Davar B'ito p.1338) 24 Elul 3410 (351 B.C.E.): On this date, Hashem inspired Zerubavel from the House of King David and Yehoshua ben Yehotzadak Hakohen to begin the quarrying of stones and chopping of wood for the building of the Second Temple. (Luach Davar B'ito p.1342) Today is the Yahrzeit of R' Yisrael Meir Hakohen z"l (the Chafetz Chaim). 25 Elul 1 (3761 B.C.E.): On this day, the world was created. Six days later, on Rosh Hashanah, Adam was created. On this date in 3428 (333 B.C.E.), the walls of Yerushalayim were rebuilt (near the beginning of the Second Temple period). 27 Elul 5374 (1614): On this date the Jews were expelled from Frankfurt am-Main, Germany. (Yosef Ometz * 953) On this date in 5615 (1855), R' Sar Shalom Rokeach z"l (the first Belzer Rebbe) passed away. His son and successor, R' Yehoshua, explained that R' Shalom passed away on this date so that he would have three days to practice before leading the Rosh Hashanah prayers in Heaven. (Luach Davar B'ito p.1349) 28 Elul: Yahrzeit of King Shaul and his three sons. Erev Rosh Hashanah: The staff of Hamaayan wishes our readers and all of Klal Yisrael a Ktivah va'chatimah tovah!