From: ajb@access.digex.com (Alan J. Broder)
Subject: Hamaayan / The Torah Spring: Parashat Matot-Masei
Organization: Express Access Public Access UNIX, Greenbelt, Maryland USA
Date: Thu, 23 Jul 1992 03:31:55 GMT



[   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 Matot-Masei
                    Volume VI/Number 42 (276)
                    2 Av 5752/August 1, 1992

                  "Bayamim Hahem Bazman Hazeh"
                            4 Av 3420

   On this day, Nechemiah began building walls around the Temple
Mount.  The Gemara (Sanhedrin 93b) says that Nechemiah, who was
governor of Yehuda (Judea) at the beginning of the Second Bet
Hamikdash period, should have had his own book in Tanach, but he
lost that privilege.  (What we commonly call Sefer Nechemiah is
technically part of the Book of Ezra.)  What was his failing?  It
was that he presumed to pray for salvation in his own merit (see
Nechemiah 5:19).  Although Hashem rewards us for our Mitzvot, as it
is Hashem who gives us the  strength and the ability to perform
Mitzvot in the first place.  The fact that Hashem does reward us is
only an added kindness and a gift on His part.

   David, too, appears to have relied on his own merit (see Tehilim
106:4), but he was not punished for it.  Why?  When Nechemiah
prayed he referred to G-d's justice.  David, on the other hand,
referred to G-d by the Four-Letter-Name which we pronounce "Hashem"
- a reference to G-d's kindness.  David understood that even if we
rely on our own merits, we still need Hashem's kindness.  If,
however, we assume that justice requires that we be answered, then
we are mistaken.

                                 (R' Chanoch Zundel:  Anaf Yosef)

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                        Parasha Overview

   These two Parashot are rarely separated from each other, and are
always read during the "Three Weeks."  Interestingly, notes R'
Shlomo Yosef Zevin, the names "Matot" and "Mas'ei" are, in a sense,
opposities.  A "Mateh" is a staff - a lifeless piece of wood.  A
"Masa" is a journey - moving, stopping, and moving again.  Through
Torah, however, the lifeless stick can be transformed into
something living.  Thus we read (in Parashat Korach) that Hashem's
word turned Aharon's staff into a flowering almond tree.  Earlier
(in Parashat Sh'mot), Moshe's staff had turned into a living snake.

   In this week's Haftara (Yirmiyahu 2:4-28 and 3:4) we read that
Bnei Yisrael, by worshipping idols, corrupted the above teaching. 
"You say to wood, 'You are my father,' and to stone, 'You gave
birth to me'."  (2:27)  Measure-for measure Hashem vented his anger
on the wood and stones of the Bet Hamikdash.  As long as the Temple
was a place from which Torah was disseminated to the nation, all
was fine.  However, when the Jews began to worship sticks and
stones, the Bet Hamikdash was destroyed.  (L'Torah U'l'Moadim)

   R' Tzadok Hakohen notes that Parashat Matot concludes the "Torah
She'bichtav" - the "Written Torah" - for the Book of Devarim has
attributes of both the Written and Oral Law (see Megilah 31b).  The
last Mitzvah in Parashat Mas'ei - that women who have no brothers
may not marry out of their tribes - is a fitting transition for it
is only a temporary commandment, intended to apply only to the
generation which conquered and divided Eretz Yisrael.  The idea of
enacting a temporary Mitzvah in response to an emergency or a
communal need is closely related to the Oral Torah, for it is
within the purview of the sages of each generation to enact and
interpret (Pri Tzaddik).  Lest we forget, however, that the sages'
authority derives only from the Written Torah and is limited by the
parameters of Hashem's commandments, the book of Bamidbar
concludes, "These are the laws which Hashem commanded, through
Moshe, to Bnei Yisrael."

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   We learn from this week's Parasha that a Rabbi has the power to
annul the "Neder" (vow) of another person.  What is the basis for
this authority?

   A Jew's life is supposed to be conducted according to the
instructions, teachings, and values of the Rabbi's who are familiar
with the pathways of the Torah.  When a person takes a vow there
is, therefore, an implied condition in the Neder that the vow will
be in effect only so long as a Torah scholar does not rule
otherwise.

                                                      (Kli Yakar)

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   "And Novach went and he captured Kenat and its suburbs, and he
called it Novach, after his name."  (32:42)

   Rashi observes that one of the words in the verse departs from
its usual grammatical form in order to hint to us that this town
did not retain the name Novach for long.  R' S.R. Hirsch adds that
there is an important lesson here.  Many people struggle to build
monuments to themselves, amassing great wealth and building great
edifices.  By and large, such monuments do not last.

   The Torah "concludes" with a temporary Mitzvah (see the "Parasha
Overview") in order to teach us that at every moment a person
should feel that the whole Torah, in every detail, was written just
for that moment.  The Torah has something to teach about, and
applies to, every conceivable situation.

                                                 (Mei Hashiloach)

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   The Gemara states that the sin which caused the destruction of
the first Bet Hamikdash was so subtle that neither the sages nor
the prophets could discern it until Hashem Himself pointed it out. 
How then, asks R' E.M. Shach, Shlita, was the common man supposed
to discover it?  How could he be punished for it?

   This teaches us, answers R' Shach, that nobody is more capable
of discovering a person's faults than he himself is.  One must
apply himself sufficiently to the task.

                                                   (Shai Latorah)

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                           Torah Study

   R' Avraham Shmuel Binyamim Sofer (The "Ktav Sofer") once related
the following:

   R' Akiva Eger (1761-1837) and one of his sons were traveling
together and found themselves behind schedule.  As the sun set,
they were still far from their destination.  Being strangers in
town, they searched for a door with a Mezuzah and knocked,
whereupon they were warmly received by the family that lived there. 
After resting briefly, R' Eger and his son involved themselves in
a deep Talmudic discussion.

   Their studies eventually touched on a certain comment of R'
Shlomo ben Aderet ("Rashba").  R' Eger asked his host if he owned
a coy of the that commentary, and the host procured an old, dusty
volume of Rashba.  The two scholars poured over the relevant
passage for a long time.  Finally, their discussion came to a
close.  Before they retired for the night, R' Eger asked his host
for a pen and a sheet of paper.

   In the morning, R' Eger's son was astonished to see that his
father had recorded verbatim and from memory an entire page which
was missing from their host's Rashba.

   To this story the Ktav Sofer added:  "This story shows much more
than my grandfather's (R' Eger) genius.  His love of Torah was so
intense that he could not bear to see a volume of Rashba
incomplete.  He therefore took the time and effort to complete it."

       (Reprinted with permission from For Love of Torah, pp.126)

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           The learning schedule for this Shabbat is:

                 Mishnah Yomit:  Negaim 13:10-11
                 (Learn two Mishnayot every day)

                  Halacha Yomit:  OC/MB 451:6-8
               (Learn three paragraphs every day)

                      Daf Yomi:  Yevamot 34
              (Learn two sides of a page every day)

                             Rambam
             Chapter/Day: Hilchot Aydut - Chapter 21
     3 Chapters/Day: Hilchot To'eyn V'neetan - Chapters 4-6

                         Sefer Hamitzvot
               Sh:P246; Su:P246; M:P246; Tu:P246;
                  W:P246,P248; Th:P248; F:P248;

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            The hard copy distribution of this weeks
                    Hamaayan is sponsored by:

           Rabbi and Mrs. Yitzchak Charner and family
              in memory of mother and grandmother, 
                   Chaya Miriam bat R' Yaakov

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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