From: ajb@access.digex.com (Alan J. Broder)
Newsgroups: soc.culture.jewish
Subject: Hamaayan / The Torah Spring: Parashat Re'eh
Date: 19 Aug 92 01:12:54 GMT
Organization: Express Access Public Access UNIX, Greenbelt, Maryland USA



[   HaMaayan is published weekly for the edification and enjoyment
of the reader who is lacking the time or ability to study the
weekly Parasha on his own. HaMaayan's goal is to acquaint the reader 
with the broadest spectrum of traditional Torah commentary, from 
the "rationalism" of Rambam (Maimonides) and Abarbanel to the 
"mysticism" of Alshich and the Chassidic Masters.

While the editors hope these brief "snippets" will engender further
discussion of Torah topics ("L'Hagdil Torah U'L'Ha'adirah"), they
unfortunately lack the time to respond to lengthy questions.

Shabbat Shalom. ]


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                    Hamaayan/The Torah Spring
                      Edited by Shlomo Katz

                         Parashat Re'eh
                    Volume VI/Number 46 (280)
                   30 Av 5752/August 29, 1992
                        Rosh Chodosh Elul

   "Fortunate is a man who listens to Me, and sits by My doors
every day, guarding the entrances of My house.  Those who find Me
have found life, and will obtain favor from Hashem.  A sinner
damages his soul; those who hate Me love death: (Mishlei 8:34-36). 
Rabbenu Yonah writes that the first two verses quoted here sing
praise of a person who devotes his time to Torah study.  By
contrast, those who hate the Torah, its teachings, and its ethics
will have no peace in this world or the next.  These lessons
parallel the opening section of our Parasha:  "Behold I have placed
before you a blessing and a curse."  Later (in Parashat Nitzavim)
the Torah elaborates:  "Life and death I have placed before you,
the blessing and the curse."  Chazal teach that we are free to
choose what we will - life/blessing or death/curse - but Hashem
advises (Devarim 30:19), "Choose life so that you and your children
may live."

   The choice described above is what the prophet Yirmiyahu was
referring to when he said (Eichah 3:38), "Good and bad do not come
from the mouth of the One above."  Rather, it is our choice. 
Therefore, (Eichah 3:39), "What can a person complain about, except
each man over his own sins?"  What should we do if we have sinned? 
Yirmiyahu continues (3:40), "Let us search our ways and
investigate, and return to Hashem."

                   (D'rashot u'Perushei Rabbenu Yonah Al haTorah)

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   "Take care lest you stumble after them, after He has eradicted
them from before you..."  (12:30)

   This verse repeats Hashem's warning about following in the path
of the Canaanites whom He destroyed.  We know that they lost their
land, Eretz Yisrael, because of their idolatry and immorality, but
how are we to understand this?  Were they punished because they
directed their service towards gods of wood and stone, but the way
they served those gods was not inherently bad, or was it their
service itself which Hashem found to be an abomination?  May we, in
serving Hashem, adopt aspects of their service into our own?

   No, we may not, for the Torah tells us that their entire
service, for example passing their children through fire (see the
next verse), was an abomination.  Hashem has given us the Torah
with its Mitzvot (including specific sacrifices) and we must not
add to it or subtract from it.  It alone is our guide in serving
Hashem.
                                                         (Ramban)

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   "When a prophet will arise among you...."  (13:2)

   When asked the meaning of the Talmudic statement (Baba Bathra
12a), "A wise man is greater than a prophet," R' Avraham ben
haRambam explained as follows:

   The prophet referred to by this statement is not one of the
prophets of the 24 books of Tanach, for they were all wise men (and
women) in addition to being prophets, and they were certainly
greater than someone who is only wise, but not a prophet.  Rather,
this statement refers to the many people mentioned in Tanach who
experienced prophecy briefly, although they were not necessarily
wise (see Shmuel I 19:20-21).  Why is a wise man superior to them? 
Because he does not need them, but they do need him; without his
wisdom and Torah knowledge these prophets would have no inkling of
what is expected of them in this world.

   Such a prophet is even required to stand in the presence of a
wise man, for there is no level higher than that of a Torah
scholar.  Knowledge of Torah is the ultimate purpose of creation,
as Hashem told the prophet (Yirmiyahu 33:25), "If not for My
covenant [being kept] day and night, I would not have created
heaven and earth."  Even the king is required to have a Sefer Torah
with him at all times.

                               (Igrot R' Avraham ben haRambam #7)

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                        The Month of Elul

   Any intelligent person who is faced with an impending trial
before a human judge (whether regarding property, or certainly if
it may affect one's very being) will devote both his days and his
nights to plan his trial strategy and to seek advice from any
expert who will give it.  How much more must one do if he is to be
judged by the King of Kings regarding his life, his children, and
his property; G-d is a judge who knows all secrets, who needs no
witnesses or proofs, and who no lawyer other than the "lawyers"
called "Teshuva" (repentance) and "good deeds" can sway.  There is
no question that, to succeed in such a judgement, a person needs a
strategy and expert advice.

   That preparation should take at least 30 days.  Beginning with
Rosh Chodesh Elul a person should start to awaken from his year-
long slumber.  The month of Elul is a time when Hashem is willing
to forgive, as we see from the fact that He gave Moshe the second
"Luchot" (tablets) during Elul.  After Moshe ascended Har Sinai on
the first of the month, Bnei Yisrael blew the Shofar every day to
remind themselves not to sin again as they had with the Golden
Calf, and similarly we blow the Shofar during Elul to awaken us to
Teshuva.

                                             (R' Yitzchak Abohab:
                                          Menorat haMa'or, V 2:1)

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   [After discussing one of the major sacrifices brought on Yom
Kippur, Rambam writes:]  Today, when the Bet Hamikdash is not
standing and we have no altar to atone for us, we have no means of
forgiveness except Teshuva.  Repentance atones for all sins.  Even
if one was evil throughout his whole life, if he did Teshuva before
his death, [the Heavenly court] will never remind him of his evil
deeds.  This is the meaning of the verse, "The evil will not
stumble on his evil on the day when he returns from his evil."  If
a person repents, the arrival of Yom Kippur brings him atonement.

                                               (Hil. Teshuva 1:3)

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                       Biographical Notes
               on the sources quoted in this issue

   R' Avraham ben haRambam:  born 1186 in Cairo, where his
grandfather had settled after being persecuted in Spain; studied
under his father, Rambam (Maimonides); was appointed "Naggid"
(Chief Rabbi) of Egypt at age 19; answered Halachic questions from
all over the Jewish world; little of his writings remain; his best-
known work is the ethical treatise haMaspik l'Ovdei Hashem; died
1237.

   Ramban (R' Moshe ben Nachman):  born 1194 in Gerona, Spain;
wrote numerous works (beginning at age 15) including commentaries
defending early works such as the Halachot (the "Rif") and the
Halachot Gedolot (the "Behag") against the criticisms of Ra'avad,
R' Zechariah, and Rambam; also wrote a Talmud commentary and many
specialized treatises; his Torah commentary is second only to
Rashi's in its popularity, and is devoted in large part to
clarifying the opinions of Rashi, Rambam, and Ibn Ezra, and often
to taking issue with their explanations; in 1263, Ramban was forced
to debate an apostasized Jew in the presence of King James of
Aragon (Spain); although he was allowed to speak freely during the
debate, he was expelled from the kingdom when he continued to state
his views afterwards; settled in Acco, Israel, and died there in
1270; R' Yitzchak Luria ("Arizal") stated that Ramban was the last
reliable link in the transmission of "Kabbalah" before that wisdom
was hidden for several centuries.

   R' Yitzchak Abohab:  Spain, 14th century; wrote Menorat haMaor,
a compilation of the Aggadic portions of the Talmud arranged by
Mitzvot and ethical topics; little else is known about him; not to
be confused with R' Yitzchak Abohab II (1433-1493), teacher of the
last generation of Spanish sages such as R' Yitzchak Abarbanel and
R' Yaakov Bei Rav.

   Note:  Biographies which have already appeared in this series
will not be repeated.

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           The learning schedule for this Shabbat is:


                   Mishnah Yomit:  Parah 7:3-4
                 (Learn two Mishnayot every day)

               Halachah Yomit:  OC/MB 465:2-466:1
               (Learn three paragraphs every day)

                      Daf Yomi:  Yevamot 62
              (Learn two sides of a page every day

                             Rambam
    Chapter/Day: Hilchot Melachim Umilchemotayhem - Chapter 6
          3 Chapters/Day: Hilchot Eivel - Chapters 6-8

                         Sefer Hamitzvot
      Sh:N167; Su:N166; M:N166; Tu:P173,N362,N364,N363,N365
     W:P187,N49,P188,P189,N59; Th:N46,P190,N56,N57,P192,P193
               F:P191,P214,N311,N58,P221,N263,N264

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           The hard copy distribution of this week's 
                    Hamaayan is sponsored by:

                 The Rotman family in honor of 
                Miriam Marwick's return to Israel

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            Donations to Hamaayan are tax deductible

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Posted by Alan Broder, ajb@digex.com (uunet!digex!ajb), who 
should be contacted to request back issues of HaMaayan or to get
on or off the direct email mailing list.

Shlomo Katz can not receive EMAIL, however I will pass on any
comment forwarded to me, or alternately, send your comments care of
yehuda@gwuvm.bitnet