From: ajb@access.digex.com (Alan J. Broder)
Subject: Hamaayan / The Torah Spring: Parashat Vzot Haberacha
Organization: Express Access Online Communications Service, Greenbelt, Maryland USA
Date: Thu, 15 Oct 1992 03:43:11 GMT

[NOTE: COMING  SOON: SPECIAL HUGE BREISHIT ISSUE !!!!]

[   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

                 v'Zot haBerachah/Simchat Torah
                    Volume VI/Number 53 (287)
                23 Tishrei 5753/October 20, 1992

   
   Although it is one of the 13 Principles of our faith that Moshe
received the entire Torah from Hashem's "mouth" and wrote it down,
one opinion in the Gemara (Baba Batra 15a) says that this does not
apply to the last eight verses of this Parasha.  (Those Psukim
describe Moshe's death and burial.)  Rather, one sage maintains
that these verses were recorded from Hashem's mouth by Yehoshua.

   The second opinion maintains that Moshe did indeed write the
last eight verses, as he had the rest of the Torah, but that he did
so "b'Dema."  What does this mean?  The simplest interpretation is
that it  means "tearfully," but if so, what is the importance of
our knowing that fact?  Furthermore, if Moshe wrote the last eight
verses as we know them, he wrote an untruth, for he was still alive
when he wrote of his death!

   Some commentators state that this word means "scrambled," as in
the word "Dimu'a," which describes an accidental mixture of Terumah
and non-Terumah.  Ramban writes in his introduction to the Torah
that when Chazal say that the whole Torah consists of Hashem's
names, they do not mean that "B'reishit" is a name of G-d, "Bara"
is a name of G-d, and so on.  Rather, the names are scrambled. 
Perhaps the first two letters are one Name, the next eight letters
are another Name, and so on.

   Based on Ramban's interpretation, commentators say, we can
understand the significance of Moshe's writing the last eight
verses of the Torah in a scrambled fashion.  He recorded the
letters as the names of G-d, while later Yehoshua was shown by
Hashem how to rewrite the letters to describe Moshe's death.

   The Gemara says that these eight Psukim must be read by an
individual, a statement for which Tosfot offers two explanations. 
R' Meshulam says that the Aliyah must be given to someone who knows
how to read the Torah, and the "Ba'al Korei" must remain silent. 
Rabbenu Tam says that these eight Psukim must be kept together as
one Aliyah, and not divided between two people.

   In truth, Tosfot notes, it was once customary for the Ba'al
Korei and the person saying the Berachah to be one and the same. 
Our custom of having one person read and seven others called-upon
to recite the Berachot was introduced at a time when many people
were no longer qualified to read the Torah; to save them
embarrassment, a Ba'al Korei was appointed.  [Interestingly, many
communities have the custom that on Simchat Torah, anyone who
chooses may read his own Aliyah, though some prohibit this for the
reason just mentioned.]
   The same Tosfot also discusses the reason for having a "Gabbai" 
--  Tosfot calls him a "Chazzan"  --  who calls  up those who will
read the Torah or recite the Berachot.  Just as the Torah was given
through a middleman (Moshe), the Talmud Yerushalmi says, so we must
receive it through a middleman (i.e. the Gabbi)

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   In the Torah reading for Shmini Atzeret we are commanded, "You
shall experience only joy."  (Devarim 16:15).  On this the Talmud
comments, "This includes the last day of Sukkot," i.e. Shmini
Atzeret/Simchat Torah.

   R' Shlomo Yosef Zevin writes that there are two types of joy in
this world.  He calls them simply "direct" and "indirect."

   "Direct joy" is that happiness which is achieved without any
suffering before-hand.  "Indirect happiness" is that which comes
after prolonged preparation and agony.

   Most of his world's joys, says R' Zevin, are of the latter type. 
A classic example is the birth of a baby which follows from
difficult labor pains.  Furthermore, there are times when one
experiences suffering, but the likelihood of a joyous outcome is by
no means obvious, and that may make the suffering even greater than
that of childbirth.

   In reality, we take on faith that all that transpires will
ultimately work out for the best.  For this reason, Chazal have
enjoined us that "One is obligated to bless Hashem for the 'bad' as
well as for the good."

   We also take on  faith that all of Hashem's deeds will become
clear to us at some future time, and we will then experience true
joy.  When we have been purified from the state which nearly forces
us to see all events in a short-sighted perspective, we will see
clearly what Hashem holds in store for us, and we will understand 
the meaning of true joy.

   On Simchat Torah, we get a taste of that ultimate happiness. 
The joy of Sukkot, culminating on the last day, is not the
outgrowth of agony and suffering; it is a result of the purifying
effects of Rosh Hashana and Yom Kippur.  As the above Pasuk
promises us, on Simchat Torah we shall experience only joy.

                                             (l'Torah u'l'Moadim)

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   In 1968, the Israeli government appointed a commission to
reconsider  the draft exemption provided some Yeshiva students.  R'
Yechezkel Abramsky, as president of the "Va'ad haYeshivot", was
invited to address the commission.

   One of the government ministers asked R' Abramsky, "Doesn't your
honor agree that defending the nation is more important than
defending the Torah?"

   "Hashem's words to Yehoshua [in the Haftara for Simchat Torah]
prove the supremacy of Torah," R' Yechezkel answered.  "We read
that Hashem gave Yehoshua two commandments:  to conquer the land
and to study and keep the Torah.  Regarding the first, Hashem said,
'Be strong and courageous for you will lead the nation in taking-
over the land which I have promised to give to your Patriarchs.'
Regarding the latter, Hashem said,  'Be very strong and very
courageous in order to keep the whole Torah which My servant Moshe
taught you.'  Note," concluded R' Yechezkel, "in which case Hashem
added the emphasis 'very'."

   R' Yechezkel's heartfelt words made their mark on all those
present.

                           (Yalkut Lekach Tov, Devarim II, p.261)

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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