From: ajb@access.digex.com (Alan J. Broder)
Subject: Hamaayan / The Torah Spring: Parashat Vaetchanan
Organization: Express Access Public Access UNIX, Greenbelt, Maryland USA
Date: Wed, 12 Aug 1992 23:59:31 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 Va'etchanan
                    Volume VI/Number 44 (278)
                   16 Av 5752/August 15, 1992
                        "Shabbat Nachamu"


   The Gemara says that when R' Akiva once heard the sounds
emanating from a large Roman city, he laughed.  When asked why, he
answered, "If Hashem allows those sinners to live in such
contentment, imagine what is in store for us."

   Another time, R' Akiva saw a fox coming out of the ruins of the
"Kodesh Hakadoshim" - the holiest part of the Temple - and again he
laughed.  This time he explained, "Just as the prophecy (Eichah
5:18), 'Foxes will walk there,' was fulfilled, so the prophecies of
redemption will be fulfilled."

   R' Yitzchak Arama explains that R' Akiva was alluding to two
ways of bringning about the redemption, both of which are also
mentioned in this week's Haftara.  The Haftara begins (Yishayahu
40:1), "Be consoled, be consoled, my nation," thus telling us that
the prophet will now speak of the redemption.  He says (verses 3-
4), "A voice is calling in the desert, 'Clear the way of Hashem,
straighten the path through the wilderness...that which was crooked
will become straight...'"  One way to bring the redemption is to
repent, to straighten that which was crooked.  R' Akiva alluded to
this when he said, "If Hashem allows those sinners to live in such
contentment, imagine what is in store for us [if we will not sin]."

   However, even if we don't repent, the redemption must come
eventually simply because Hashem so promised.  Thus the prophet
says (verse 7-8), "....[T]he nation is grass.  The grass is dry,
the blossoms have withered, but Hashem's word will always stand." 
This is what R' Akiva meant when he said, "[As that prophecy] was
fulfilled, so the prophecies of redemption will be fulfilled."

                                        (Akeidat Yitzchak, ch.88)

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   "Hashem, Elokim, You have begun to show Your servant Your
greatness....let me cross [the Jordan] and see the good land." 
(3:24)

   R' Shlomo ibn Aderet ("Rashba") explains "Your greatness" as a
reference to the wonders which Bnei Yisrael experienced at Har
Sinai.  Why did Moshe mention this in his prayer that he be allowed
to enter Eretz Yisrael?  Because perfect observance of the Torah
can be done only in Eretz Yisrael.  Moshe argued, "If you gave me
the Torah, let me observe it properly."

                               (quoted in Midrash Rabbenu Bachya)

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   "You have been shown, so that you will know, that Hashem is
Elokim, there is none besides Him.  He made His voice heard by you
from the Heavens in order to rebuke you..." (4:35)

   The Torah is the greatest gift that Hashem has given us. 
Furthermore, it is the strongest proof of Hashem's power, for as
the above Pasuk reminds us, Hashem performed great miracles and
altered nature in order to give us the Torah and convince us of its
truth.

   Even today, we can see miracles comparable to those which Hashem
did for our ancestors if we reflect upon the fact of our existence
in exile all these years.  Not only do we continue to survive as a
nation, we are physically and materially well-off.  [Ed. note: 
This was written almost 1,000 years ago!]  This is because Hashem
has promised (Vayikra 26:44), "And even when they will be in their
enemies' lands, I will not abandon or despise them."

                                          (R' Bachya ibn Pekudah:
                      Chovot Halevavot, "Sha'ar Habechinah" ch.5)

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   "And you shall love Hashem, your G-d..." (6:5)

   Rambam writes:  How does one come to love G-d?  If a person will
examine Hashem's deeds and His creations, he will realize that
there is no limit to their greatness.  Then that person will be
filled with a great longing to be close to, and to know, Hashem.

                                       (Hil. Yesodei Hatorah 2:2)

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   "For I will die in this land, I am not crossing the Yarden
[River]."  (Devarim 4:22)

   The Midrash says:  Why did Moshe die in the desert?  So that at
time of the future resurrection he can bring the Jews who died in
the desert to Eretz Yisrael.

   R' Yom Tov ibn Ashbilli ("Ritva") writes that if one vows, "So-
and-so may never enter my house," the prohibition applies only to
the house that is then standing.  However, if it should collapse or
be destroyed, and a new house is built, the vow is considered
absolved.  Hashem took such a vow regarding the generation of the
Exodus, as we read in Tehilim 95:10-11 (and in our "Kabbalat
Shabbat" prayers):  "For forty years I put up with a generation...I
have sworn in My anger, 'They shall not come to My resting place'." 
However, once Hashem's "resting place" - the Bet Hamikdash - has
been destroyed and rebuilt, Hashem is released from His vow, and
that generation may finally enter Eretz Yisrael.

   Chazal say that if Moshe had entered Eretz Yisrael, he would
have built the Bet Hamikdash immediately.  We are also taught that
nothing that Moshe built was ever destroyed.  (For example, the
"Kelim" - Temple implements - which he made remain hidden, but are
still whole.)  Thus, if Moshe had entered Eretz Yisrael, Hashem's
"resting place" would never have been destroyed, and the generation
which died in the desert could not return in the future.

           (R' Yehuda Roseannes:  Parashat Derachim, D'rush VIII)

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   Ritva's view of the above Halacha is not universally accepted. 
Some say that the destruction of the house does not absolve the
vow.  However, writes R' Chaim Yosef David Azulai ("Chida"), even
according to those authorities the generation of the desert will be
allowed to enter Eretz Yisrael after the future resurrection. 
Hashem's statement, "I have sworn in My anger, 'They shall not come
to My resting place'," informs us that only as long as Hashem
remains angry may that generation not enter Eretz Yisrael. 
However, Hashem's anger is not eternal, and even that generation
will be forgiven.

                                                     (Rosh David)

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                       Biographical Notes
               on the sources quoted in this issue

   R' Bachya ibn Pekudah:  Spain, early 11th century; served as
"Dayan" (rabbinical court judge) in Saragossa, Spain; wrote Chovot
Halevavot, a classical "Mussar" work, circa 1040; not to be
confused with Rabbenu Bachya ben Asher, the Torah commentator.

   Rashba:  Born 1235 in Barcelona; studied under Ramban and R'
Yonah; wrote commentaries on most of the Talmud; was the
outstanding "Posek" (Halachic decisor) of his generation, and wrote
several Halachic works; died 1310.

   Ritva:  Lived in Spain in early 1300's; was a student of Rashba
and Ra'ah; wrote commentaries on most of the Talmud, and also a
Torah commentary defending Rambam's views against Ramban's
objections.

   R' Yitzchak Arama ("Ba'al Ha'akeidah"):  Born 1420; served as
Rabbi in several Spanish towns; is best known for his Torah
commentary, Akeidat Yitzchak; according to "Chida", "virtually all
succeeding works [of Jewish philosophy] drank from the reliable
waters of Akeidah;"  left Spain with the expulsion; died in Naples
in 1494.

   R' Yehuda Roseannes:  Born in 1657; was a descendant of R' Yosef
Chaviva (Spain, 14th century), author of Nimukei Yosef; served as
Rabbi in Costa, Turkey; wrote Mishneh L'Melech on Rambam's code;
died in 1727; was grandfather of R' Yaakov Culi, author of Me'am
Loez.

   Chida:  His ancestors settled in Yerushalayim and Chevron after
their expulsion from Spain; he journeyed through Europe as a
fundraiser, and used those travels to investigate the authorship of
many Torah works; himself wrote more than seventy works on Torah,
Halacha, Kabbalah, history, and bibliography; died 1806 in Livorna,
Italy.

   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 3:4-5
                 (Learn two Mishnayot every day)

                  Halacha Yomit:  OC/MB 455:1-3
               (Learn three paragraphs every day)

                      Daf Yomi:  Yevamot 48
              (Learn two sides of a page every day)

                             Rambam
             Chapter/Day: Hilchot Ayvel - Chapter 6
       3 Chapters/Day: Hilchot Sanhedrin - Chapters 19-21

                         Sefer Hamitzvot
     Sh:N280,P177,N276,N274; Su:N315,N281,N316; M:N317,P178;
                Tu:P179; W:N291; Th:N288; F:N286

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

  Richard and Estelle Harris on their 30th wedding anniversary

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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