Parshat Ki Tetze the 5770-5771 Year Begins

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In This Issue Parshat Ki Tetze HaRav Nebenzahl on Parshat Ki Tetze The 5770-5771 Year Begins Kollel Rennert Dvar Torah by HaRav Aharon Amar There is excitement in the air as Netiv Aryeh welcomes Staff Dvar Torah by Rav the return of Shana Bet students whose first official day Zvi Ron of Yeshiva was Wednesday 8 Elul. We are looking forward Visitor Log, Mazal Tov's, to welcoming Shana Alef this coming Tuesday. This year Tehillim List the Yeshiva will be learning Massechet Baba Batra. We pray for Siyata D'Shmaya in helping all our students grow Join our list in Torah and Yirat Shamayim. Join our mailing list! RBS Shabbaton! Join Attention alumni and friends living in Ramat Beit Shemesh!!! We are proud to announce that the Rosh Yeshiva HaRav Aharon Bina, HaRav Amos Luban, and HaRav Yitzchak Korn will be joining us for an Alumni Shabbaton in RBS! This may be a once in a lifetime experience so be sure not to miss out!

Reserve the date: 25th of Elul, Shabbat Parshat Nitzavim Vayelech (September 3rd-4th)

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HaRav Nebenzahl on Parshat Shoftim

HaRav Nebenzahl asks that his Divrei Torah are not read during Tefillah or the Rabbi's sermon

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"Ani LeDodi veDodi Li"

Chazal allowed themselves to begin Torah discussions on a humorous note (see Shabbat 30b), let us do so as well. They once asked a robber: How does pray for his livelihood on Yom Kippur? The robber responded that the tailor prays that during the coming year he should have many customers in need of suits. What about one who earns his living selling vegetables? The robber's response was that he prays that the annual crop will be very successful. They then turned to the robber and asked him, what about you who "earns" your livelihood by means of robbery, what do you through robber pray for on the High Holydays? The robber answered: if there is someone out there on whom it is decreed that he be the victim of a robbery, I pray that I "merit" being Hashem's messenger in carrying out the decree.

From the robber's response he seems to be a clandestine tzaddik! His desire is not to steal for no reason, but only from someone on whom it has already been decreed that he will be victim of a robbery - his only purpose is to carry out Hashem's wish! Is this a proper attitude - to commit a crime in order to fulfill a Divine decree? We can prove otherwise from our Parsha. The Torah tells us: "If you build a new house, you shall make a fence for your roof, so that you will not place blood in your house if a fallen one falls from it" (Devarim 22:8). Why does the Torah refer to this person as "fallen" prior to his falling? Chazal explain: "the victim had been deserving to fall from the time of the six days of creation, for indeed he has not yet fallen and Scripture calls him 'a fallen one', rather that benefit is imparted through one who is meritorious and harm through one who is guilty" (Shabbat 32a). The Torah refers to him as fallen because he was destined to fall even before the act actually took place. If that is the case, why are we commanded to place a fence around our roof as a means of preventing tragedy, should we not simply say that one who falls was destined to fall in any event and there is nothing I can do to prevent that? Chazal respond: "benefit is imparted through one who is meritorious and harm through one who is guilty". His death may have already been decreed, but "let his death not come about through you" (Rashi Devarim 22:8). We must not set for ourselves as a goal to carry out Hashem's terrible decrees. The Torah commands us to construct a fence around our roof to prevent one from falling. Similarly it may have been decreed that an individual's property be stolen, but it is not up to us to volunteer to be the thief who assist in fulfilling this decree!

The Mishna relates: "He (Hillel) also saw a skull floating on the surface of the water, he said to it: because you drowned someone, you were drowned, and in the end those who drowned you will be drowned" (Avot 2:6). According to Hillel the owner of the skull drowned as punishment for having caused others to drown (measure for measure). In spite of this, those who carried out his murder will also meet their end by drowning. The person whose skull it was may have deserved to be killed, but those who murdered him will also be punished. We need not aspire to be the messengers who execute harsh heavenly decrees on other people.

The Gemara we have just quoted may be explained in the following manner: Hashem may have decreed that an individual be destined to fall and die, G-d forbid, yet the specifics of how this will take place, have not yet been decreed which roof he will fall from, or perhaps he will fall not from a roof but into a deep pit - "harbei shluchim laMakom" Hashem has many messengers". There is a general decree and there is one which includes the specific details. The general decree may have been sealed, while the specific details of how it is to be carried out may not have been signed, it may still be changed. We can now understand why Chazal tell us on the one hand that a person is judged on Rosh Hashana (see Rosh Hashana 16a), while on the other hand we are told that a person is judged each and every day and perhaps each and every moment (ibid.). The general decree is given on Rosh Hashana, but the specifics of how it is to

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take effect are still subject to change. The Gemara cites the following examples: "let us say that the Jewish people were completely wicked on 'Rosh Hashanah, and it was decided that they would receive little rain that year, subsequently the Jewish people retracted (from their evil ways). It is impossible to add to the rains because the decree has already been issued, rather the Holy One, Blessed is He, will bring down the rains at their most opportune time on the land that needs them - everything according to the particular land" (ibid. 17b). The Gemara is telling us that the quantity of rain to fall that year has already been determined. Should the Jewish people repent, Hashem will concentrate all the rain in areas that are in need of it, and thus even this minimal amount will suffice. We find the converse as well: "let us say that the Jewish people were completely righteous on Rosh Hashana and it was decided that much rain would befall them, subsequently the Jewish people retracted their virtuous ways, it is impossible to reduce the rains granted them, because the decree has already been issued, rather the Holy One Blessed is He will bring down the rains not at their most opportune time and on the land that does not need them" (ibid.). Should the Jewish people be righteous on Rosh Hashana and thus a large quantity of rain be promised them, and then, G-d forbid, change their ways, Hashem will concentrate this rain in the desert and in other places where the rain is of no use to anyone.

As we have mentioned, there is a general decree and one that contains all the specific details. Rosh Hashana is the time in which the general decree is sealed, regarding the specifics, there is room for change at a later time: "crying out is beneficial for a person both before and after the decree" (ibid. 16a). Although a decree can be altered even after it has been sealed, it is much easier to do so beforehand - during the time in which the general pronouncement is being determined.

What would we do if we saw a car racing towards a child, G-d forbid, about to run him over? If we could save the child by pulling him off the street and away from danger, that would be ideal, however there is a limit to how much we are permitted to endanger our own lives in an effort to save another. What would we then do if we saw that we were unable to run and save him? The least we would do would be to shout, hoping that either the child would flee or the driver would stop. The time to cry out to Hashem to prevent terrible things from being decreed during the coming year is NOW! The time to stop the car and prevent road accidents is NOW! The best time to prevent terrorist acts is before Rosh Hashana. We may succeed in nullifying a decree even after Rosh Hashana, yet now - prior to the issuing of the decree, it is much easier.

Hashem did a tremendous chesed for us by giving us the month of Ellul prior to the Day of Judgment, so that we not "fall" into Rosh Hashana without sufficient time to prepare. This month is so sweet: "I am for my beloved and my beloved is for me" (Shir HaShirim 6:3). What greater feeling can there be than "my beloved is for me", that Hashem is close to us. Following Ellul and Rosh Hashana comes "aseret yemei tshuva", the days which bring us even nearer to Him: Chazal tell us that the verse "seek Hashem when He can be found; call upon Him when He is near" (Yeshayahu 55:6), refers to the ten days between Rosh Hashana and Yom Kippur (see Rosh Hashana 18a). There is an incredible closeness during this period of time between Hashem and the Assembly of Israel.

On the one hand there is a special sweetness associated with these days, on the other hand we must realize that this closeness brings with it certain obligations. If we do not avail ourselves of this great opportunity this may, G-d forbid, serve against us - why did we not take advantage of this opportunity to return and come close to our beloved during this time in which He is already so close to us. This applies to other gifts Hashem has given us as well. He gave us the Land of Israel as a place to study Torah and serve Hashem, while the Shabbat and Yom Tovim are further opportunities for spiritual revelations and elevation. If we do not avail ourselves of these opportunities for growth, we will be responsible for this. The Torah was given to us as a means of attaining eternity, if we do not utilize it we have a lot to answer for. We have to take

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advantage of what the A-lmighty offers us - how can we not do so? We cannot expect a Jew living in Moscow to accomplish so much in learning, but one living in Yerushalayim? We have Gemarot, seforim, Rabbanim, many Gedolei Yisrael live in this holy city. How could we live in proximity to so much Torah and not use it to our advantage? The greater the gift we are given, the more we will be held accountable for not having benefited from it.

Tshuva too is a wonderful gift! We have the ability to flee from all our bad deeds and failures - we can repent by expressing regret for our past misdeeds and accepting upon ourselves not to repeat them in the future, with Hashem's help. This is truly wondrous, one who does not take advantage of this is accountable for this - this in addition to the many sins he should be repenting for. Is it not worth our while, therefore to take advantage of these days, to awaken and feel "G-d's nearness is my good" (Tehillim 73:28). The more we behave in the manner of "I am for my beloved", so will Hashem treat us in a way that "my beloved is for me".

David Hamelech tells us: "Hashem is your protective Shadow at your right hand" (Tehillim 121:5). Hashem acts with man as a shadow, so to speak. How does a shadow act? When a person raises his hand, the shadow follows, when a person lowers his hand the shadow does so as well. This is how Hashem acts with us, the more of "ani ledodi" that comes from us, the more "vedodi li" we will receive from Him. Hashem is capable of giving us far more than we can give Him. Anyway we approach the A-lmighty is with tiny steps. Hashem, however is infinite, and He can draw closer to us on a massive scale. Viewing Ellul from this perspective, it should be considered primarily as a time of great joy, and a time to increase our love for Hashem. We are also obviously obligated regarding our awe of Him, for we are never absolved from our obligation to love and fear Him - the Torah demands it of us.

Rosh Hashana itself, the Day of Judgment, is on the one hand a day of great fear and trepidation for who knows what will be written about us in heaven, for our families, for those close to us, and for the entire Jewish nation. Who can know what terrible decrees may be in store for us: "regarding countries, it is said on this day which is destined for the sword and which for peace, which for hunger and which for abundance; and creatures are recalled on it to remember them for life or death. Who is not recalled on this day?" We must fear this awesome day, while on the other hand, regarding the pasuk: "For which is a great nation that has a G-d Who is close to it, as is Hashem, our G-d, whenever we call to Him" (Devarim 4:7). Chazal comment: what a great nation we are. The way of the world is that one who is about to enter judgment wears black, wraps himself in black, and grows his beard in fear of what the judgment may bring. This is not the case with the Jewish people who enter their Day of Judgment clothed and wrapped in white, with their beards trim, and by eating and drinking in an atmosphere of joy and happiness. The Jewish people act like this for they know that Hashem performs miracles for them. We are anticipating this great and awesome Day of Judgment, yet we cut our hair, shower, and don clothes set aside specifically for Yom Tov. We eat and drink, as we find Ezra instructing the Jewish nation on Rosh Hashana: "Go, eat rich foods and drink sweet beverages and send portions to those who have nothing prepared, for today is sacred to our L-rd" (Nehemiah 8:10) (see Yerushalmi Rosh Hashana 1:3).

How is this possible? How can we act with such joy in the face of such great and fearful judgment? The answer that there are two aspects to every judgment. There is the judgment of the individual and for this many must be full of fear and trepidation, who knows what this year has in store for him. This past year we witnessed many deaths from terrorist incidents, illnesses, car accidents, and collapse of the Versailles hall and other means. We see what Hashem's judgment can bring. On the other hand there is the judgment of the nation as a whole. Regarding this aspect we are promised that the nation will always emerge with a positive verdict. Even during the terrible years of the

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Holocaust in which thousands upon thousands of Jews died, the verdict of the Jewish nation was sealed for the good. What other party came out positively in that trial - the Germans, may their names be obliterated? The Jewish nation as a whole certainly were judged positively, it was the individuals who were found wanting.

Regarding the Mitzvah of taking the lulav on Sukkot, Chazal bring the analogy (see Vayikra Rabba 30:2) of two people in trial in court, with spectators remaining outside to discover which of the two litigants will emerge victorious. The king announces that the sign of the victor will be the king's insignia on his hand. Who emerges from this awesome day carrying Hashem's insignia in his hand? "From the fact that the Jewish people emerge from before Hashem with their lulavim and etrogim in their hands, we know that the Jewish people were the victorious" (Vayikra Rabba 30:2). The four species we take on Sukkot, allude to the four letters of Hashem's Name. The fact that the lulav and etrog are signs of victory is proof of the promise that we will always emerge with a positive verdict, for this Mitzvah has already been given prior to the judgment. In fact, this Mitzvah was given for eternity - an indication of the promise that our verdict will always be a positive one. We do not know the fate of the individual, but we know that as a nation we will always win in judgment. (There are years in which the first day of Sukkot falls on Shabbat and thus there is no Mitzvah of lulav and Etrog - this decree is only of Rabbinic origin). Yet the Jewish nation in general is promised that each and every year we will emerge from the judgment with a decision in our favor. The other nations will never win a case against us! From this perspective, Rosh Hashana is a day of great joy.

We have an additional cause for rejoicing on Rosh Hashana - it is the anniversary of the crowning of the King of kings. It was on this day that Adam HaRishon was created - the first one to recognize the A-lmighty's sovereignty in this world. It may be true that "He reigned before any form was created", but there was not anyone at that time to refer to Him as King. It was only "At the time when His will brought all into being" - when man was created on the sixth day completing the creation, that "then as 'King' was His Name proclaimed" - there was finally a man to call Him King and recognize His Kingdom. The first of Tishrei therefore is the anniversary of Hashem's ascension to the throne and every year we re-crown him King - this is cause for great joy.

This ascension to the throne is one of the reasons given for the Mitzvah to blow the Shofar on Rosh Hashana. Although the Rambam writes see Hilchot Tshuva 3:4), that the only reason we blow the Shofar is because the Torah commands us to, we are permitted to search for meanings behind this Mitzvah (the Rambam himself cites a possible reason there). One of the reasons offered by Rav Saadia Gaon and quoted by the Avudraham is that just as when a human king is crowned trumpets as well as other musical instruments are sounded, so too Hashem commanded us to sound the Shofar on Rosh Hashana to demonstrate His sovereignty over us and to indicate our joy in His being named King. It is true that He would rule over us even if we did not want it, but the fact is us that we wish for it and it makes us very happy. From this perspective as well, Rosh Hashana is a day of great rejoicing.

As we know the day of Rosh Hashana is the first of the "Aseret Yemei Tshuva". How can this be? We do not recite viduy (confession), in fact we take great care not to even mention the idea of sin in order not to arouse any form of accusation against us, G-d forbid (see Mishna Brura 584:3). We are permitted to think of repenting, but we may not make mention of any sin. Why do we not enumerate and confess our sins on Rosh Hashana the way we do on Yom Kippur? In what way does Rosh Hashana manifest itself as one of the Ten Days of Tshuva?

We can answer that question with the following analogy: Let us assume there was a great big wall before us (after all our sins are a wall that separates us from Hashem: "Your iniquities have separated between you and your G-d"). (Yeshayahu 59:2)), and it

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is our wish to tear it down (without the use of explosives). How are we to carry out this task? There are two approaches. The first is to take a hammer and chisel and pound it into the wall tearing out stone by stone. This approach is very tedious and laborious. An alternative approach would be to dig under the foundation. Once we have taken apart the foundation, the wall will automatically collapse. This method is much more efficient.

These two approaches can explain the difference between Rosh Hashana and Yom Kippur. On Yom Kippur we tear the wall down piece by piece, stone by stone - here we have spoken loshon hora, here we transgressed the Shabbat, etc. On Rosh Hashana we dig under the wall's foundation. What is the foundation of all sin? Not having sufficient feeling and recognition of Hashem's rule. Sin comes from not truly appreciating the great reward awaiting performance of each Mitzvah. If we only realized the great reward in store for each and every word of Torah that is learned, we would put in many hours of overtime. People work overtime for far less compensation than what one receives for learning Torah. The same may be said regarding other Mitzvot - prayer, chesed, love of our fellow Jews, love of Hashem, fear of Hashem. But for learning Torah the reward is greatest: "the study of Torah is equivalent to them all" (Shabbat 127a).

Although the reward for learning Torah is spiritual, and other forms of monetary compensation can only be explained in physical terms, let us try to understand just how great this reward can be. The Mishna tells us: "better is one hour of bliss in the world to come than the whole life of this world" (Pirke Avot Perek 4, Mishna 17). If we were to gather all the pleasures this world has to offer, all the money and diamonds, all the food and drink, it would not measure up to even one hour in the World to Come. We can explain this further in terms that perhaps are easier for us to relate to - shekels or dollars if you wish. The Braita that we recite each morning tells us: "these are the precepts whose fruits a person enjoys in This World but whose principle remains intact for him in the World to Come .... visiting the sick, providing for a bride ... " (Shabbat 127a). Fulfilling the Mitzvah of visiting the sick does not mean to simply come in, ask him how he feels, and wish him a "refuah shlema". This Mitzvah requires us to be concerned for all his needs - to find him the proper doctor, perhaps full time nursing care, many patients need to be flown overseas for treatment, G-d forbid. The expenses incurred in fulfilling this Mitzvah can amount to hundreds of thousands of dollars. The same may be said regarding the Mitzvah of providing for the bride. This Mitzvah does not simply mean to dance a bit at the wedding and partake of the festive meal. To fulfill "hachanssat kallah", one must see to it that she has the means to purchase an apartment, furniture, clothing, a washing machine and whatever else she may need. The expenses for this Mitzvah can also amount to hundreds of thousands of dollars. The reward Hashem pays us for fulfillment of a Mitzvah is certainly no less than the cost. If the reward for fulfillment of the Mitzvot of bikkur cholim and hachnassat kalla is no less than a few hundred thousand dollars, and "the study of Torah is equivalent to them all" - the reward for learning Torah is far greater than we can imagine. The Chafetz Chaim calculates that each minute we learn Torah we can fulfill the Mitzvah of Talmud Torah two hundred times. This means that each minute we can earn millions of dollars. How great is the reward for one hour of learning? We would need a special computer to help us calculate the reward awaiting one who learns a full day.

If our bank statement from Bank Mizrahi would indicate how much money we earn for each word of Torah studied, we would rush to learn as much as possible. The reward of course, is not deposited in Bank Mizrahi for had the bank been required to pay such large sums it would have declared bankruptcy long ago. Our reward comes from the heavenly bank. The statement of our earnings is one that we do not see, we must only realize that it is there. Each word that we learn, each time we delve further into the Torah, into the insights of Rashi and Tosafot, there is an enormous reward waiting for us. This applies to fulfillment of other Mitzvot as well - hachnassat kallah, bikkur cholim, acts of chesed, Shabbat, tzitzit, and tefillin. Our account will grow by leaps and

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bounds such that no calculator will be able to record such large sums - the reward is immense.

We must rejoice at what we have been given and attempt to attain more and more. We must feel how unfortunate it is that we lost an opportunity to learn another hour here and another hour there. This coming year we must make an effort to learn more, to fulfill more Mitzvot, and to strengthen our Yirat Shamayim. This is our "kabalat ol Malchut Shamayim" this coming Rosh Hashana. We must remember that Hashem is King and He is the One Who watches over us. He is the One Who rewards us and nothing can prevent Him from doing so, Hashem will never lack for any funds required to compensate us, for there is enough reward to go around to everyone. Our duty is to recognize and understand His rule. Today the role of a king is to sign a few documents and receive foreign dignitaries. In years past a king's power was almost unlimited, he could judge someone for life or death and he could determine when to wage war. The power of the human king, however, is still limited, for he must take into account the opinions of his ministers and population. If he acts contrarily to the will of his people too often, he will be overthrown as history has witnessed on many occasions - many such kings were removed from office or killed, both Jewish kings as well as those from other nations.

The King of kings, on the other hand, does not have to answer to anyone. There is no one who can stand in His way and no one who can rebel or remove Him from office - His power is unlimited. Although each and every day, morning and evening, we are required to accept upon ourselves the yoke of the Kingdom of Heaven, it is on Rosh Hashana that we are required to delve into this and try to understand what it implies. Similarly, we make mention of the exodus from Egypt every morning and night of the year, yet there is one night of the year in which we are required to recall this exodus in greater detail and with a greater understanding. On Rosh Hashana we not only accept this Kingdom upon us, but we must contemplate and understand its implication - that Hashem is all powerful, He does as He wishes and is not limited in what He can do: "who would dare say to Him 'what are You doing'" (Kohelet 8:4). Hashem can give, Hashem can take - He is in complete control. Our task on Rosh Hashana is to understand this and to deepen our perception of this.

The Gemara rules: "we do not conclude a blessing with two subjects" (Brachot 49a). It is for this reason that the introductory blessing of the Shmone Esrei concludes with "magen Avraham" and not "magen Avraham Yitzchak veYaakov". The second bracha may contain several themes, yet it concludes not with "mechaye hameitim, vesomech noflim, umatir asurim", but simply with "mechaye hameitim". If are permitted to conclude a bracha with only one idea, why does the central bracha of Rosh Hashana "Melech al kol haaretz mekadesh Yisrael veYom HaZikaron" conclude with three themes: 1) King of all the world, 2) Sanctifies Israel, and 3) Sanctifies the Day of Remembrance? Does this not go against the Gemara's previous ruling? The answer is that all of the ideas mentioned above fall into the same category - the entire motif of this Day of Remembrance is the realization that Hashem is King of the entire world. The bracha tells us what this implies, it is not two ideas but one - our recognition of the Kingdom of Heaven.

The book of the prophet Yechezkel begins with lofty ideas referred to as "maasei merkava". Yechezkel, as well as later sages of Kabbala, gave us insight into the ways of Hashem and how He runs this world and watches over us. The "maasei merkava" were given to us firstly to enhance our knowledge and awareness of Hashem's ways. There is an additional reason as well: The Gemara relates an incredible insight that R' Elazar ben Arach had into the "maasei merkava" and how he informed R' Yochanan ben Zakkai of it. The Gemara then relates: "R' Yochanan ben Zakkai stood up, kissed R' Elazar ben Arach on his head and said: 'blessed is Hashem, G-d of Israel, who has given a son to our forefather Avraham who knows how to comprehend, delve into and expound upon

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the maasei merkava. There are those who expound well but do not practice well, those who practice well but do not expound well, but you, R' Elazar ben Arach are one who expounds well and practices well" (Chagiga 14b). (The Rebbe from Gur used a similar expression in expressing praise for the Chafetz Chaim - he stated that Hashem has one Jew in the world who both writes books and observes them - he "expounds well and practices well"). How are we to understand these words of R' Yochanan ben Zakkai? Had R' Elazar ben Arach just completed a discourse on the laws of Shabbat, loshon hara, or chesed, we could understand what it means to "expound well and practice well". But how does one practice the "maase merkava", they are simply details of how Hashem runs His world, how are they put into practice? The answer must be that the "maase merkava" were not given to us simply as a means of expanding our knowledge, but as something for us to emulate - to "practice well". We must contemplate Hashem's greatness, and adapt our own lifestyle to it. Are we not all created in His image? Should the creation not emulate the Creator? We are not in the habit of studying the "maase merkava", but based on the little that we know of Hashem's ways, we must do our utmost to act in this manner. We must follow Hashem's ways of chesed and goodness, to be "Compassionate, and Gracious, Slow to Anger, and Abundant in Kindness and Truth" (Shmot 34:6). These attributes, of course, must be accompanied with a cleaving to the ways of the Torah and Mitzvot.

We must act with Hashem's character traits and He will act for us measure for measure - "Hashem is your protective Shadow at your right hand". Chazal comment: "'Who is like you Hashem forgiving iniquity and passing by transgression' (Micha 7:18), who is forgiven iniquity? One who passes by transgression" (Rosh Hashana 17a). One who is a "vatran" who is willing to forego rights he may have for the sake of another, will be treated by Hashem in the same manner. Chazal tell us that Hashem is not a "vatran" - one who absolves His people of their sin. In fact, we are told the opposite: "whoever says Hashem is lax in the execution of justice, his life shall be outlawed, as it says 'The Rock! - perfect is His work, for all His paths are justice'" (Devarim 32:4) (Baba Kamma 50a). Hashem may be full of chesed and compassion, but there is no laxity in His judgment - everything is judgment. If the entire judgment against me is declared null and void because I am considered a "vatran", then Hashem is not acting leniently, but His attribute of justice requires Him to do so. Being absolved for our sins is the law.

Each and every one of us is in great need of this, for who can stand up to the A-lmighty in judgment: "If You preserve iniquities, O G-d, O L-rd who could survive?" If Hashem were to mete out justice to its maximum degree, even Avraham, Yitzchak, and Yaakov would not be able to stand up to it (see Erchin 17a). The best suggestion for ourselves is that in order to be judged positively we should yield to our fellow man. Hashem will then be required to yield part of the negative verdict we may deserve. If we act with much chesed towards one another, Hashem will perform great acts of chesed for us. He will then decree for us and the entire nation a year filled with good decrees, a year of joy devoid of terrorist acts and fatalities. There is a great water shortage in Israel, if we act properly the Land of Israel will receive an abundance of water, as we mentioned earlier the rain falls in response to our actions.

May it be the will of Hashem that the Beit Hamikdash soon be rebuilt speedily in our day, and may we merit seeing the fulfillment of our prayer: "Then You, Hashem, will reign alone over all Your works, on Mount Zion, resting place of Your glory, and in Jerusalem Your Holy City" ... "Let everything that has been made know that You are its Maker, let everything that has been molded understand that Your are its Molder", speedily in our day. Amen.

View Parsha Archives for Parshat Ki Tetze

Kollel Rennert Dvar Torah by HaRav Aharon Amar

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It's All In The Heart

The midrash comments on the sequence of halachot stated in our parsha: "our Sages have taught us: come and see how one mitzvah leads to another and one sin leads to another ... a sin leading to another - a man takes an eishet yefat toar and in the end marries two women 'one beloved and one hated', which will lead to the birth of a wayward and hated son (ben sorer umoreh). The example of one mitzvah leading to another is fulfilling the mitzvah of sending away the mother and taking the young birds (shiluach haken). Performance of this mitzvah will be rewarded with the opportunity to build a new house thereby being able to fulfill the mitzvah of making a fence (maakeh - the next mitzvah in the parsha), one who fulfills this mitzvah will then be blessed with a vineyard and a field and fulfill the mitzvah of not planting kilayim, and when he observes these mitzvoth he will be blessed with new clothes and refrain from wearing shaatnez" (Midrash Tanchuma, also Rashi Devarim 22:8).

We can ask the following question: what is special about the mitzvah of shiluach haken and what is so unique about the mitzvah of yefat toar that it is specifically these mitzvoth which lead a person to performance of another mitzvah or the opposite - a transgression? Is there in fact any connection between these two mitzvoth?

Let us begin with Rabenu Bechaye's introduction to Parshat Ki Tetze. He cites the pasuk in Mishle (23:26) "my child, give your heart to me, and your eyes will desire my ways". Shlomo HaMelech is teaching us that a person's heart must be devoted to serving Hashem, this will elevate him and distance him from the lures of this world which the heart and the eyes are drawn towards ... if the heart is wholesome with Hashem then everything is. When the heart is lacking in devotion to Hashem then everything is lacking." The midrash interprets the above-cited pasuk: "if you give me your heart and your eyes, I will know that you are with Me, and if not then you are not with Me." In the words of Chazal: "Hashem desires the heart". Rabenu Bechaye elaborates greatly on this idea that everything is dependent on the heart and the eyes.

Rabenu Bechaye concludes his introduction by stating that the Torah commands us that while engaged in war our camps must remain holy so that the Jewish people not become involved in the licentious behavior prevalent in the camps of the Canaanites. The root of eishet yefat toar which a man finds in the midst of war, explains Rabenu Bechaye, is an impure heart.

It is not for naught that the pasuk we recite daily: velo taturu acharei levavchem ve-acharei eineichem "do not explore after your heart and after your eyes" (Bamidbar 15:39) places the heart before the eyes - it is the heart which lures us into forbidden areas.

Regarding the mitzvah of shiluach haken, Rabenu Bechaye cites the Rambam in Moreh Nebuchim who states that fulfillment of this mitzvah helps remove the cruel streak within us and makes us more compassionate. In my humble opinion, this mitzvah is the antithesis of Amalek, discussed at the very conclusion of our parsha. The mitzvah of shiluach haken and the mitzvah to wipe out Amalek use similar expressions. Regarding shiluach haken the Torah writes: "if a bird's nest happens to be before you on the road" (Devarim 22:6), and the mitzvah to obliterate the name of Amalek states: "he (Amalek) happened upon you on the way" (Devarim 25:18). The word meaning "happened" is korcha which could also be said to come from the root kar meaning cold - what greater cruelty and coldness can there be than to strike a weary and exhausted nation. Amalek also managed to "cool" the hearts of the nation who felt strong and self-confident.

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Hashem, with the mitzvah of shiluach haken, commanded us to uproot Amalek's trait of cruelty and acquire the trait of mercy specifically while "on the way". The Shem MiShmuel (son of the Eglei Tal) cites a Midrash based on the pasuk: "lest you liken the path of life (to hers) - her courses wander astray, you cannot know" (Mishle 5:6). R' Abba bar Kahane says "Hashem said: 'do not sit and weigh mitzvoth of the Torah' ... Hashem did not reveal to us the reward for mitzvoth with the exception of two mitzvoth ... kibud av vaem the most severe of all ... and the lightest of all - shiluach haken, for each the reward is longevity."

The Shem MiShmuel explains that regarding both mitzvoth, Chazal said that the longevity refers to "to a world which is all good and to a world which is all long", this teaches us that it all depends on the quality in which the mitzvah is performed - the feeling of the heart, the excitement, the level of cleaving to Hashem, and the fear and love of Hashem while performing the mitzvah.

The depth of his words are that it all depends on man's heart, the more a man's heart burns like fire with excitement over the privilege of fulfilling the will of his Creator, this excitement will be found even when performing the "lightest" of all mitzvoth. Outside desires are found in the heart, as well as love for Hashem. The Shulchan Aruch states in the laws of tefillin that the one thing that prevents performance of mitzvoth is the lack of a clean and pure heart.

Perhaps we can now suggest a connection between yefat toar and shiluach haken regarding their performance leading to other mitzvos and aveiros.

These two mitzvoth attest to whether man's heart is clean and pure - if it is, as is seen by his performing the mitzvah of shiluach haken, he will merit performing many mitzvoth to no end. If his heart is not clean and pure, as is indicated by his taking a yefat toar, then unfortunately his sequence will follow the opposite direction. As Rabenu Bechaye cited in the name of the midrash: "if you give me your heart and your eyes, I will know that you are with Me, and if not then you are not with Me.

Rashi in Parshat Ki Tetze teaches us that the mitzvah of yefat toar described at the beginning of the parsha refers to a situation of a milchement reshut - a non-obligatory war. Many of our holy books state that the war described here can be compared to the battle against the yetzer hara. Man must sanctify himself with that which is permitted to him - the yefat toar may be permitted under Torah law but from a simple understanding of the pasuk it appears that it is not lechatchila - it is preferable not to get involved with it - better to defeat our yetzer hara and sanctify ourselves even in this area which is permitted by the Torah.

We mentioned that in shiluach haken as well as with regards to wiping out the name of Amalek, the Torah uses an expression which implies that it happened upon the way - when involved in non-obligatory activities (as we cited above with regards to yefat toar). Chazal teach us in Massechet Berachot: the words uvlechtecha baderech "while on your way" refer to areas of reshut - when involved in non-obligatory matters we must not forget to accept upon ourselves ol malchut shamayim and to speak words of Torah.

We have learned that even while traveling on the road a person must be compassionate, as is evident from the mitzvah of shiluach haken. Compassion implies love of Hashem - rechimu means love in Aramaic.

A similar idea is found in the writings of Rabenu Bechaye and HaRav Yaakov Abuchatzeira (in Pituchei Chotam). They explain that the Torah's commandment: "you shall surely send away the mother", alludes to the Shchina which must be raised from the lower areas to which it has fallen, symbolized by the "young birds" or "eggs". A person who is able to sanctify himself even in areas which the Torah permits, even while

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traveling on the road, will merit elevating the Shchina.

Parshat Ki Tetze always falls during the month of Ellul - the month of rachamim - for we must awaken ourselves to cleanse our hearts towards service of Hashem. It has been said that in the pasuk "umal Hashem Elokecha et levavcha ve-et levav zarecha" "Hashem, your G-d, will circumcise the heart and the heart of your offspring" (Devarim 30:6), the first letter of each word et levavcha ve-et levav zarecha spell Ellul - it all depends on the heart, may we merit that which David HaMelech wrote: "create a pure heart for me, O G-d, and a steadfast spirit renew within me" (Tehillim 51:12).

Staff Dvar Torah by Rav Zvi Ron

HOW TO BATTLE THE YETZER HARA

This week's parsha begins with the very unusual case of the yefat toar, the beautiful captive. The Torah instructs us "When you will go out to war against your enemies and Hashem your God will deliver them into your hand, and you will capture its captivity, and you will see among its captivity a woman who is beautiful of form, and you will desire her, you may take her to yourself for a wife" (21:10-11). We are always told to use self-control and stay away from things that may seem physically enticing but spiritually ruinous, yet here the Torah is telling us to take what we desire! How can we understand this strange rule?

Rashi, based on the Sifri, explains the month long process that this captive must go through before the Jewish soldier may marry her. She must shave off her hair and grow her fingernails in order to look repulsive. She must change out of the clothing she wore when captured, since in those days one of the tactics used to distract opposing soldiers was to have the local women wear very pretty clothing. She must sit and cry at the entrance of the house so that the soldier will constantly see her crying and degraded. All this is in order to make her seem repulsive to him, so that he will eventually lose his desire for her and choose a nice Jewish girl instead.

Now we can understand the famous statement in Kidushin 21b, that the case of the yefat toar is a case of lo dibra Torah ela keneged yetzer hara, the Torah is speaking here only against the evil inclination. This is not a mechanism for permitting the soldier to marry the captive, it is exactly the opposite, it is a way for the soldier to combat his evil inclination and leave this captive. As the Zohar teaches, the war spoken about in the beginning of the parsha is the war against the yetzer hara.

What methods did the Torah teach are effective against physical desires and distractions? There are two main tools here. The first is to view the thing that appears desirable as horrible and disgusting. Taking a moment to really think about a sinful act and how degrading it is, may be enough to help a person regain their sense of right and wrong. The second tool is procrastination. Generally, putting things off is considered a negative character trait, but it may also be channeled to positive uses. Here the Torah advises to wait a month. Some sinful thoughts dissolve after sleeping on it or even just waiting an hour. I was once told by a psychiatrist friend that most obsessive thoughts dissipate after being distracted for just 45 minutes. By postponing a sinful act, we have time to see the foolishness of what we were planning to do.

These two tools are ones that we are armed with already. We have all experienced disgust at foul things and we have all pushed off something that we planned to do. The Torah instructs us to use these character traits as effective weapons in our battles

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against the yetzer hara.

Perhaps we can now suggest a connection between yefat toar and shiluach haken regarding their performance leading to other mitzvos and aveiros.

Visitor Log, Mazal Tov's, Tehillim List

Visitor Log

The following people visited/learned in the Yeshiva:

Neil Nevies (5767) Gedaliah Borvick (5745) Johnny Kaye (5765-66)

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David Assil (5768) Elan Kugel (5764-65)

Mazal Tov

Yeshivat Netiv Aryeh wishes a Mazal Tov to:

Stuart Morrell (5765-66) on his engagement to Adina Nadel. Reuven Gaisen (5766-68) on his marriage to Shera Dinitz. Duvie (5766-67), David) and Chani Shapiro on the birth of a baby boy. Yitzchok (staff) and Frady Koff on the engagement of their son Yossi to Rivka Miller. Alan (5764-66) and Marisa Loebmann on the birth of a daughter.

The following members of our extended YNA family need our tefilot:

Ditza bat Vardit Avraham David ben Miriam Goldeh Zev Eliezer ben Chaya Shaindel Ephraim Yitzchak ben Golda Chaya bat Grunia Margalit bat Rachel Yitzchok ben Shayna Ita Yaacov ben Baila Moshe Zanvel ben Brindel Chaya Tziporah Sheva bat Faiga Gershon Yitzchok ben Mottel Tzerel Ester Bas Lea Reuven ben Tova Chaya Miriam Rivka bat Adina Leah Rivka Margalit bat Etta Chaya Esther bat Golda Rachel Chaya Meira Mindel bas Chava Golda Shayna bas Chava Sarah Nechama bas Russ Malka Eliezer ben Sorah Chaya Sarah bat Fanya Luna Fruma bat Rochel Elazar ben Nouber Yonatan Moshe ben Devorah Tova Na'ava Bat Ami bat Sara Leah Naomi Sara bas Henna Miriam Gilad ben Aviva Fruma bas Ita Edmund ben Nazir Tinok ben Esther Sharon Devorah Leah bat Hindel Leah Bat Rivkah Avram Gershon ben Tzippah Zacharia Kalman ben Yael Margolit Sarah Nechama bas Russ Malka Eliezer ben Sorah Dovid ben Miriam Shmuel Chai Ben Hadassa Evelyn Bat Dina David Yosef ben Faige Perel Rafael Pinchas ben Esther Tsilah Blimah bas Tsipporah Avraham Pinchas ben Sarah Etel Tuvia ben Yachad

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And of course we are always davening for the safe return of Gilad Shalit (Gilad ben Aviva)

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