From: ajb@access.digex.com (Alan J. Broder)
Subject: Hamaayan / The Torah Spring: Parashat Ki Tetze
Organization: Express Access Public Access UNIX, Greenbelt, Maryland USA
Date: Thu, 10 Sep 1992 02:49:46 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 Ki Tetze
                   Volume  VI/Number 48 (282)
                 14 Elul 5752/September 12, 1992

   Rabbenu Yonah writes that there are three types of Mitzvot: 
those which must be done (e.g. prayer), those which must be done if
the opportunity presents itself (e.g. circumcision), and those
which are optional, but may only be done according to a certain
procedure (e.g. marrying a prisoner-of-war or taking an egg from a
bird's nest).  These last two examples are both found in this
week's Parasha, and each introduces a separate line of cause and
effect which follows from a person's deeds.  These two lines can be
traced through the Parasha:

   Chazal say that if one marries such a prisoner, even
permissibly, he will likely end-up hating her and her offspring. 
That son may end-up stealing from his parents, and thus incur the
penalty of a "Ben Sorrer u'Moreh" - a rebellious son.  Such a boy
is executed, not for what he has done, Chazal say, but so that he
may die relatively righteous.  Should he live, his future is bleak
indeed.

   By contrast, Chazal say that if one performs the Mitzvah of
sending away the mother bird, he will be rewarded with prosperity
and will build a house.  This Mitzvah is therefore followed by the
commandment to build a railing around a roof.  Also, he will merit
to have new clothes, so he is commanded not to wear "Sha'atnez" (a
combination of wool and linen) and  to make "Tzitzit".  This last
is among the cheapest and easiest Mitzvah to perform, but its
reward is great, for it reminds a person to keep all of the other
Mitzvot, and thus brings merit to the entire body.

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

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   "Remember what Hashem Elokim did to Miriam.."  (24:9)
   "Remember what Amalek did to you..."  (25:17)

   The "Arizal" (R' Yitzchak Luria) taught that when reciting the
"Beracha" before "Kri'at Shma", upon reaching the phrase "You, our
King, drew us close," one should think of the giving of the Torah
(Hashem drew us close to Him at Har Sinai); upon reading the words
"To Your great name," one  should think of destroying Amalek (the
existence of Amalek impinges on the "wholeness" of Hashem's name
[Rashi, Sh'mot 17:16]); and when reciting "To praise you," one
should think of Miriam's speaking "Lashon Hara" against her brother
(Hashem created our mouths so that we may praise Him, not to speak
Lashon Hara).

   What connection do these three remembrances have with each
other?  R' Chaim Yosef David Azulai ("Chida") explains:  The Zohar
Chadash teaches that the final redemption will come in the merit of
Moshe Rabbenu who always fought for the honor of the Torah.  What
causes our present exile?  Needless hatred.  By contrast, when the
Torah was given, Bnei Yisrael were "As one person with one heart"
(Rashi, Sh'mot 19:2).  Remembering "Matan Torah" will help us
overcome our tendency to repeat Miriam's sin, and will thus bring
about the redemption which will cause the ultimate sanctification
of Hashem's name and the end of Amalek.  (Midbar Kedemot,
Ma'arechet Chet, No. 18)

   The importance of peace and harmony is expressed by the Mishnah
in Pirkei Avot as follows:  "Become a follower of Aharon who loved
peace and pursued peace, [he] loved people and brought them to the
Torah." 

   Why does the Mishnah say "Become a follower of Aharon," rather
than simply, "Learn from Aharon?"  Furthermore, why should we learn
from Aharon whose deeds are known only through the Midrash, rather
than from an explicit verse such as "Seek peace and pursue it" 
(Tehilim 32:16)?

   To many people, making peace seems unnatural.  It is much easier
to retain a grudge indefinitely.  To them the Mishnah says, "Become
a follower of Aharon" - Become a new person  and rid yourself of
those grudges.  Furthermore, work on bringing about harmony between
other people, just as Aharon went out of his way to do.  Aharon
tried to make peace between any warring factions that he
encountered.  "He loved people" - whomever they were, no matter
what their status - "and brought them to the Torah."

                      (R' Eliezer Azkari:  Sefer Chareidim, ch.8)

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                        The Month of Elul

   The Gemara states that Hashem gave Noach and his descendants
only seven commandments and the smallest infraction of one of those
laws incurs the death penalty.  Bnei Yisrael, by contrast, were
given 613 Mitzvot, most of which carry punishments less severe than
death.  Furthermore, the Hashem has given us a great gift:  the
possibility of doing "Teshuva" - repentance.

   R' Moshe miTrani ("Mabit") writes that the possibility of
Teshuva exists precisely because we have so many Mitzvot; it is
nearly impossible for anyone to go through life without violating
a commandment now and then.  This is, in fact, alluded to by the
many verses (e.g. Devarim 30:2; Hoshea 14:20) which mention the
name "Elokim" - G-d's attribute of justice - in connection with
Teshuva.  Because the multiplicity of laws would likely result in
strict justice being imposed against us, Teshuva was created.

   However, the Torah warns (Devarim 30:2), "You will return to
Hashem Elokim and heed His voice."  Do not use the difficulty of
Mitzvah observance as an excuse.  If you want your Teshuva to
"count" you must sincerely heed Hashem's word and do your best to
observe the Mitzvot in the future.  In fact, the Gemara teaches
that a person who tells himself, "I can sin for G-d will forgive
me," will not be forgiven.

                              (Bet Elokim, Sha'ar haTeshuva ch.1)

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   [The proof that no Mitzvah is beyond man's capabilities is found
in this week's Parasha.  Chazal say that the reason that the Torah
permits a Jewish soldier to marry a non-Jewish prisoner-of-war is
that the temptation may be so strong that the soldier would commit
that act regardless.  It is implicit in this statement that
anything that Hashem has forbidden has already been weighed in the
balance and found to be within man's capabilities.

                                  (P'ninei R' Yechezkel II p.79)]

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                        R' Eliezer Azkari

   R' Eliezer was born to a family of Spanish exiles in
Constantinople (now Istanbul), Turkey, in 1533.  He was a disciple
of R' Yosef Sagis.  Eventually, R' Eliezer emigrated to Tzefat, and
joined the Kabbalistic circle there.  He earned the respect  of the
Arizal even before his (R' Eliezer's) admirable qualities were
known to others, as the following story demonstrates:

   One "Lag b'Omer" the Jewish community of Tzefat traveled to
nearby Meron to celebrate at the tomb of the second-century sage,
R' Shimon bar Yochai, as was (and still is) the custom.  No one
paid attention to R' Eliezer and the unknown, but venerable, old
man with whom he was dancing, until the Arizal suddenly joined
them.  When the festivities ended, the Arizal's students asked him,
"Why do you lower yourself to dance with an ordinary Jew such as R'
Eliezer?"

   "The Tanna (sage of the Mishnah) R' Shimon bar Yochai saw fit to
dance with R' Eliezer," responded the Arizal, "and I should not?!"

   R' Eliezer is best known for his work Sefer Chareidim, a
compilation of the Mitzvot which apply today, when the Bet
HaMikdash is not standing.  This work stresses not only the
Halachic aspects of the Mitzvot, but their ethical lessons as well. 
He also composed the hymn "Yedid Nefesh" which is sung by many
people before "Kabbalat Shabbat" and/or at the third Shabbat meal. 
Other works by R' Eliezer are quoted in various sources, but are
otherwise unknown.  He died in 1600.

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           The learning schedule for this Shabbat is:

                   Mishnah Yomit:  Parah 9:8-9
                 (Learn two Mishnayot every day)

                  Halacha Yomit:  OC/MB 472:2-4
               (Learn three paragraphs every day)
                                
                      Daf Yomi:  Yevamot 76
              (Learn two sides of a page every day)

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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


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