From: ajb@access.digex.com (Alan J. Broder)
Subject: Hamaayan / The Torah Spring: Parashat Haazinu
Organization: Express Access Online Communications Service, Greenbelt, Maryland USA
Date: Tue, 6 Oct 1992 03:03:43 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 Ha'azinu
                    Volume VI/Number 52 (286)
                 13 Tishrei 5753/October 9, 1992

   Parashat Ha'zainu begins, "Listen, heavens, and I will speak,
and let the earth hear the words of my mouth."  Rashi explains that
with these words, Moshe called upon the heavens and the earth to
bear witness to Hashem's covenant with the Jewish people.

   At first glance, R' Shmuel of Socatchov writes, it is difficult
to see how the heavens and earth can be witnesses, when they do not
speak.  (See Tehilim 19:3.)  Nevertheless, the heavens and earth
can bear witness, as we see in the following Midrash:

   "R' Meir said, 'In the beginning when the Jewish people were
meritorious, they testified for themselves.  Later, when Bnei
Yisrael degraded themselves, the tribes of Yehuda and Binyamin
testified for everyone.  Even later, the prophets had to testify
for everyone.  After that, the heavens and earth had to testify.'" 
The Midrash continues in this vein until it reaches the small ant,
which now "testifies" for everyone.  

   What does this mean?  Kohelet (8:1) states, "A person's wisdom
lights up his countenance."  When a person purifies himself, a
certain radiance appears on his face, not unlike the rays of light
which surrounded Moshe when he came down from Har Sinai.  This is
the "testimony" that Bnei Yisrael provided for themselves. 
However, when Bnei Yisrael sinned, only the worthier tribes of
Yehuda and Binyamin could still "testify" in this way.  Later, only
the prophets merited this shining countenance.  Even later, when
prophecy ceased, the heavens and earth took their place, in that
the continued existence of the heavens and earth testifies to the
fact that the Jews are keeping the Torah.

   In light of the above idea, we can understand why the source for
the Mitzvah of "Birchot haTorah" is found for the first time in
this Parasha.  The Avnei Nezer [a major 19th-century "Posek" and
the father of R' Shmuel of Socatchov] said that the purpose of
Birchot haTorah is to introduce Godliness into Torah study by
distinguishing that study from the pursuit of ordinary wisdoms. 
However, R' Shmuel notes, this only became necessary as Moshe was
about to die; as long as he was alive, Hashem's "voice" emanated
from Moshe's throat (Chazal say), and the radiance of Moshe's
countenance left no doubt as to the Godliness of the subject
matter.  We, however, must recite the Berachot in order to raise
our Torah study to a truly meaningful level.

                                       (Shem miShmuel, year 5672)

              ************************************
  
   At the end of last week's Parasha, Moshe is ordered to "write 
down this 'Shira' - song," an apparent reference to the poem in
this Parasha.  Chazal, however, understand the word "Shirah" as a
reference to the entire Torah.  In what way is the Torah like a
song?

   It is sometimes difficult to understand how, within the Torah,
the ultimate truth, there can be room for multiplicity of opinions. 
R' Baruch haLevi Epstein notes that different people, hearing the
same song, often come away with very different impressions of the
melody or the lyrics.  No person is necessarily "wrong"; perhaps
one has concentrated on the string section of the orchestra,
another on the brass section, and a third on the vocalist.

   The same is true of the Torah; every qualified musician has his
own contribution to make to the concert.  Only when the orchestra
is heard as a whole, however, does one understand the complete
work.

                                               (Tosefet Berachah)

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                             Sukkot

   The Gemara (Sukkah 11b) offers two explanations for the Mitzvah
of Sukkah:  either that our ancestors actually lived in Sukkah-like
structures during their sojourn in the desert, or that our Sukkot
are intended to remind us o the "Ananei haKavod" - the "Clouds"
which surrounded Bnei Yisrael.  These explanations, the Malbim
says, may parallel two of the reasons which the Gemara (2a) gives
for the Halacha that the "Schach" may not be more than 20 "Amot"
(about 32 feet) above the Sukkah's floor.  One reason is that
placing the Schach too high would require building walls which are
so thick, they will almost be permanent.  This is
counterproductive, for the whole purpose of the Sukkah is to remind
us of the transient and temporary nature of life in this world, as
symbolized by the fact that for 40 years, our ancestors lived in
temporary Sukkah-like huts.  Alternatively, the Schach should not
be placed too high because then the people eating in the Sukkah are
less likely to take notice of it, and will thus fail to be reminded
of the Ananei haKavod, of which the Schach is supposed to be
reminiscent, and to be "uplifted" thereby.

                            (haTorah v'haMitzvah, Vayikra 23::43)

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   Why, asks R' Moshe of Trani (the "Mabit"), did Hashem give us a
holiday commemorating the "Clouds" which surrounded Bnei Yisrael in
the desert, and He did not give us holidays commemorating the other
miracles which He performed, namely giving us "Mahn" to eat and a
traveling well whose waters to drink?

   The answer, says the Mabit, may be that the "Ananim" were a
greater gift because they were a luxury.  Without "bread" and
water, our ancestors could not have survived in the desert for
forty years, but did they really need the Clouds?  The gift of the
Clouds more clearly demonstrates Hashem's kindness, and is thus
more worthy of a special holiday.

   Chazal say that the Mahn fell in Moshe's merit, the well
traveled in Miriam's merit, and the clouds surrounded Bnei Yisrael
in Aharon's merit.  It is interesting to note that while Moshe and
Miriam performed essential tasks -- teaching Torah to the men and
women, respectively -- Aharon's special role was as a marriage
counselor and healer of broken friendships.  Similarly, bread and
water are essential, while the Clouds were important, but not
necessary.

                            (Bet Elokim, Sha'ar haYesodot, ch.37)

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   R' Shlomo Zalman haKohen Kook (the father of Chief Rabbi Avraham
Yitzchak haKohen Kook) offered the following explanation for the
way we shake the Lulav while reciting the verse "Hodu Lashem...":

   On "Hodu" - "praise" - we point the Lulav eastwards, for King
David wrote, "From when the sun is in the east.... Hashem's name is
praised."

   On "Tov" - "good" - we point westwards, for the Gemara says that
the "Shechinah" - the epitome of goodness - resides in the west.

   On "l'Olam" - "forever" - we point up, for it is written,
"Forever, Hashem, your word is found in the Heavens."

   On "Chasdo" - "His kindness" - we point  downwards, as it is
written, "Hashem's kindness fills the earth."

   On the two times when the word "Ki" - "because" - appears we
point north and south.  Chazal teach that north and south represent
wealth and wisdom, respectively, neither of which is an end in
itself, but only a means to serve Hashem.  Similiarly, the word
"Ki" can never stand alone, but only serves the rest of the
sentence.

                               (quoted in Olat Re'iyah, II p.392)

              ************************************

   The Duke of Manheim asked R' Zvi of Berlin:  "Why do children
ask the "Four Questions" on Pesach and not on Sukkot?  It would
appear that Sukkot brings more changes to their lives than Pesach
does!"

   "On Pesach," R' Zvi answered, "the child sees everyone  sitting
around the table, at ease like free men, and not like people in
exile.  This arouses the child's curiosity and he asks, 'Why is
this night different?'  On Sukkot, however, the child sees Jews
exiled from their homes and without a true roof over their heads. 
That does not surprise him at all; Jews have always lived that way,
ever since they first went into exile."

                                  (reprinted with permission from
                               A Touch of Wisdom, A Touch of Wit,
                                         (Artscroll, 1991) p.274)

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           The learning schedule for this Shabbat is:

                  Mishnah Yomit: Taharot 4:4-5
                 (Learn two Mishnayot every day)

                Halacha Yomit: OC/MB 495:4-496:2
               (Learn three paragraphs every day)

                      Daf Yomi: Yevamot 104
              (Learn two sides of a page every day)

              ************************************

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

                     Judy and David Marwick
                in honor of Helen and Abe Spector
            on the occasion of their 49th anniversary

              ************************************

            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


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