Weekly Parsha: Ekev

Weekly Parsha: Ekev

A. A Promise of Prosperity. Moshe assured the people that prosperity and good health would follow their observance of the Mitzvos (Commandments).

B. Conquest of Canaan. They had no need to fear the numerous Canaanites, for Hashem would be the Israelites’ protector. However, the conquest of Canaan was to be followed by the destruction of all forms of idolatry.

C. Wandering in the Desert. Moshe commented that the forty years of wandering in the desert served to test the people’s loyalty to Hashem’s commandments. The hardships there had disciplined them to learn that “man does not live by bread alone, but by everything that proceeds from the mouth of the L-rd.” Moshe described the bountiful Land of Israel including the seven Minim (seven varieties of fruit).

D. The Danger of Prosperity. Moshe warned that the prosperity the Jews would enjoy in the Promised Land might lead them to disregard Hashem’s role in their welfare. Such ingratitude would be severely punished, and the disloyal Jews would share the fate of the heathen nations who perished.

E. The Jews’ Earlier Acts of Rebellion. Moshe reminded the people of their earlier acts of rebellion. After he had spent forty days on the mountain receiving the Luchos (Tablets of Stone), he had returned to find the people worshiping the Golden Calf. Hashem had declared His intention to destroy the people, but Moshe interceded on their behalf. He had broken the Luchos, destroyed the Golden Calf, and punished those who had honored it. He also recalled four other instances of the people’s disobedience at Taberah, Massah, Kibros HaTa’avah and Kadesh Barnea.

F. The Second Set of Luchos. After Moshe had championed the Israelites’ cause by asking Hashem to recall the merits of the Patriarchs, Hashem told him to return to the mountain to receive a second set of Luchos. These were to be placed in the Holy Ark, the Aron HaKodesh. The Kohanim and Levi’im had been appointed to perform the services of the Mishkon, and permission had been given for the people to continue the journey from Sinai towards Canaan.

G. What Hashem Requests of the Jews. All that Hashem requests from the Jews, Moshe said, is for them to love, fear and serve Hashem by keeping the Mitzvos. Their personal knowledge of His greatness, manifested by such incidents as the deliverance from Egypt, the miracle of the Red Sea, the experiences in the desert, and the miraculous punishment given to Korach, Dasan and Aviram, should be sufficient to assure their observance and fulfillment of the Mitzvos. The commitment to Hashem’s laws would ensure a successful harvest through the regularity of the autumn and spring rains; but these would be withheld if the people became disobedient. Moshe assured the people that their adherence to Torah would result in their victory over the Canaanites and the acquisition of extensive territory in the Promised Land.

II. Divrei Torah

A. Something To Say (R’ Dovid Goldwasser)

1. Grace After Meals. “You will eat and be satisfied.” R’ Beer Mezritch notes that the Grace After Meals needs more feeling than prayer, for prayer is a rabbinical decree whereas Benching is a Torah commandment. On this verse, the Karliner also notes that we should get satisfaction from the blessings after the meal.

2. Modeling G-d. “And it came to pass that because the midwives feared G-d that He made them houses.” R’ Baruch Mezbitzer commented that Hashem requires us to do whatever He does. As He is merciful and compassionate, so should we be so.

B. Rabbi Frand on the Parsha

Manna From Heaven. “The One who fed you manna in the desert in order to test you.” How is G-d’s providing the Jews with manna a test? On the contrary, it appears to be a tremendous blessing. Rashi explains that Hashem was referring to the laws that governed manna (e.g., that it couldn’t be stored for another day, that it couldn’t be gathered on Shabbos, etc.) That was the test. That is, would the Jews observe the Torah when they didn’t have to worry about their livelihood? Affluence can be as much a test as poverty, for it comes with tremendous responsibility. The Maggid of Mezritch once said that when we face trouble, sickness or mortal danger, G-d forbid, we all become religious. But, when things are going well, do we give G-d much thought? That was (and is) the test of the manna.

C. Living Each Week (R’ Avraham Twerski)

1. Always On Duty. “It shall come to pass, because you will listen to these ordinances and observe and do them.” The word use in Hebrew for “because” is “eikev,” which is a rather unusual word to convey this meaning. Commentators have ascribed various interpretations to this word. Rashi notes that eikev can also mean “heel” and the implication is that one must always take care to observe those mitzvos which are trod upon because people do not consider them “important” based upon their mortal understanding. Rabbi Moshe Lieb of Sassov offered another interpretation. With every eikev, or step, that we take we must pause and consider whether it is consistent with the Divine ordinances. “In your ways you must know G-d” (Proverbs 3:6) is a fundamental ideal of living a Torah life. Nothing is excluded from the domain of Torah observance.

2. Nutrients of the Soul. “Man does not live by bread alone, but by everything that emanated from the mouth of G-d does man live . . . you shall eat and be satisfied and bless G-d.” The Chassidic works ask: our bodies receive our nutrition from the food we eat. But, how does food sustain the neshamah (soul)? The answer is that nothing in the world could exist without having a nucleus of G-dliness. When we eat food, our bodies are nurtured by the physical components of the food, while our soul is nurtured by the Divine nucleus (the food’s spiritual component). The preparation for absorption of the spiritual component is the blessing before/after eating it, in which we express our gratitude to G-d for providing our physical needs. This, then, is the meaning of the above verse – we do not survive only because of the physical component of bread, but by the Divine word that is within it. That is why one must recite the blessings – to enable our souls to receive its nourishment.

E. Growth Through Torah (R’ Zelig Pliskin)

Be Willing To Make Positive Changes. “For you are a stiff-necked people.” S’forno comments that it is impossible for there to be righteousness and straightness of heart together with the trait of being stiff-necked. Being stiff-necked means following the arbitrary feelings of his heart and his own subjective thinking, even if it is inconsistent with a Torah viewpoint. We must, of course, act based upon our mortal understanding; however, if thinking is mistaken, then we must resolve to make the necessary changes. Often, this is difficult, for it much easier to repeat old habits. It takes a strong act of will to bring about real changes in our behavior. The dividends, however, are limitless.

F. Torah Gems (Aharon Yaakov Greenberg)

1. Individual Observance. “It shall come to pass that if you hearken to these judgments, and keep and do them, the L-rd your G-d will keep . . . and He will love and bless you.” The warning to observe the commandments is in the plural, whereas the promise of reward is in the singular since it is different for each of us.

2. Fear of Heaven. “What does the L-rd your G-d require of you, but to fear the L-rd your G-d always.” R’ Hanina said, “everything is in the hands of Heaven except for the fear of Heaven.” (Berachos 33). In order to fulfill the commandments, one typically needs something (e.g,. a house upon which to hang a mezuzah, a garment upon which to put tzitzis, etc.) The exception is the commandment to fear G-d for it can fulfilled regardless of the situation.

G. Growth Through Torah (Rabbi Zelig Pliskin)

1. Awareness of how Hashem has already helped you will enable you to overcome worry. “If you say in your heart, these nations are more numerous than we, how can I conquer them. Do not fear them, remember what the Almighty, your G-d, did to Pharaoh and all of Egypt.” Bitachon (faith in Hashem) eliminates worry. What is worry? Worry is being afraid that in the future there will be a situation that you will not be able to cope with. But if you remember how Hashem has helped you in the past, you will find it easier to trust Him in the present and, in turn, eliminate worry.

2. Reflect on the entire context of the good that happens to you. “[Lest] your heart be exalted, and you forget that Almighty, your G-d, who took you out of the land of Egypt from the house of slavery.” Ibn Ezra explains: Lest your forget that you were slaves who were in a very lowly state of mind and that Hashem took care of your needs. Rabbi Mordechai Gifter commented that this teaches us a lesson in gratitude: it is not sufficient for us just to be grateful for the specific good we receive; rather, we must reflect on the entire context of the good. For this we must think about our situation before we received this kindness. The more we are aware of our pre-existing situation, the greater will be our appreciation for the kindnesses which Hashem and others bestow upon us.

3. Difficult life-tests elevate you. “In order to afflict you and in order to test you to do good for you in your end.” The Chofetz Chaim commented that the affliction of the Israelites was in order to test them out to see if they would behave in an elevated manner even though they had difficulties. The Hebrew word “masoscho,” which means test also means to be elevated. Both concepts fit together. When someone acts in an elevated manner when he has difficult life-tests, he becomes elevated. We should look at difficulties in our lives as opportunities to improve our character traits and elevate ourselves. When we view difficulties in this light, they will be much easier to cope with.

4. Joy helps you appreciate Hashem. “And it will be if you forget the Almighty, your G-d.” We find in the Midrash that the word “vehayah” refers to joy. What joy could there possibly be in forgetting Hashem? The Kotzker Rebbe said that this verse can be understood by dividing the words differently: “If you forget to be in a state of joy,” that is, if you forget the vehayah which refers to joy, this will cause you to forget Hashem. If someone lacks joy, he will find it difficult to appreciate Hashem. Hence joy is one of the forty-eight tools for acquiring Torah. Lack of joy leads to many faults and difficulties. When in a state of joy, you have a greater appreciation for Hashem and all that He has given you.

5. Have compassion for all living things; Focus on satisfaction not desire. “And I will give grass in the field for your animals and you will eat and be satisfied.”

a. The Talmud states on this verse that one must feed his animals in the morning before he himself eats. This is to teach us compassion for all living creatures. Even when you are hungry, your first thoughts should be of helping those who are unable to help themselves.

b. The Brisker Rav noted that the blessing for animals is that they should have a large quantity of food, but the blessing for us is to feel satisfied when we eat. Eating excessively can be hazardous to one’s physical and spiritual well-being. Keep your focus on satisfaction and aware from desire.

H. Living Each Week (Rabbi Abraham Twerski)

The True Fear of G-d. Torah writings are replete with the fundamental requirement that a person must have yiras Shamayim (fear of heaven). This term is usually understood to refer to man’s fear of G-d. The Baal Shem Tov gave the term a twist by interpreting it as the “fear that G-d has.” But how can we say that G-d fears anything? The Baal Shem Tov explained this with a parable. A parent wishes to protect his/her young child from injury and therefore warns him that if he exposes himself to danger, he will be punished (e.g., a parent may discipline a child who runs into a street where he might be hurt by a car). The child will then refrain from running into the street because he fears being punished by his parent. If the child has more understanding, he would realize that the reason he should not run into the street is to avoid being injured, rather than to avoid being punished. So it is with G-d and man. We are given various mitzvos and prohibitions, whose transgression causes harm to our soul. Like the young child, however, we may be unable to understand why we shouldn’t violate these commandments.

Hence there is a punishment attached to the transgression to deter us. Ideally, however, we should fear the harm of the transgression rather than the punishment. G-d “fears” for our welfare, and being a devoted father, fears that in our folly we may do things harmful to us. It is the fear for our welfare, says the Bal Shem Tov, the fear of the harm of the transgression rather than the punishment, that a mature person should have.

I. Wellsprings of Torah (Rabbi Alexander Zusia Friedman)

Every step you take. “And it shall come to pass because you hearken to these ordinances . . . ” For the conjunction “because” the Torah uses the expression “eikev” which, when used as a noun, means “heel” (i.e., the part of a foot used in walking). This is to teach us that whenever a person takes a step, literally or figuratively, he must first reflect whether it would be in accordance with the will of Hashem, and if he should find that it is not, he must desist from it. (Or Tzaddikim, attributed to the Rabbi of Sassov) As Rabbi Twerski tells over in Living Each Week: Rabbi Ben Tzion of Bobov was once visited by the chief of the gendarmes of Poland, who described the many taxing duties of his position. “When I get home at the end of the day,” he said, “and I remove my cap, I am off duty.” The Rabbi smiled and said, “Inasmuch as I never remove my yarmulke (skull cap), and I wear it even in my sleep, then I am never off duty!”

J. Majesty of Man (Rabbi A. Henach Leibowitz)

Giving ourselves credit. “And you will say in your heart, ‘it is my strength and the power of my hand that did this valorous deed.” As the Israelites were nearing Israel, Moshe took the opportunity to warn them of the possible emotions they might experience as they forged their way into the Promised Land. Their conquering of the seven mighty nations could give rise to feelings of pride causing them to perhaps believe that it was their hand — rather than Hashem’s — which led to their miraculous victory. How could they have made this mistake and denied Hashem’s hand? Our evil inclination can force us to deny Hashem’s role, and instead believe that our cunning, talent and strength were the sole reason for our success.

K. Reflections on the Sedra (Rabbi Zalman Posner)

The spark within each Jew. One can almost hear the pleading tone in Moshe’s voice as he urges the people, “What does G-d demand of you except to fear Him . . . and love Him and serve Him!” The Talmud wonders at Moshe’s expectation — is fear of G-d so simple a matter? And the Talmud answers that for Moshe, fear was an elementary experience, a “small thing.” But Rabbi Schneur Zalman notes that Moshe was speaking to Israel, people for whom true reverence was hardly a “small thing.” How does Moshe treat it so lightly? The Rabbi answers that every Jew has a spark of Moshe inside him/herself, an intuitive reverence for G-d and His word. Moshe meant not to deprecate fear of G-d, but to emphasize that it is within the grasp of everyone. The spark of Moshe in the Jews’ heart may be concealed to the point of seeming disappearance, but when the Jew desires, it reveals itself. When that spark shines, then no spiritual height or religious experience is out of reach.

L. Peninim on the Torah (Rabbi A.L. Scheinbaum)

The Bircas Ha’Mazon (Grace After Meals). “And you shall eat and be satisfied and bless Hashem your G-d for the good land which He has given you.” This verse implies that the Bircas Ha’Mazon isn’t merely a formal offering of gratitude for the meal we have eaten, but an acknowledgment that Hashem is the source of all things. Indeed, we even submit our thanks to Hashem for providing us with our land. Why is it necessary to specifically mention the land during Bircas? Horav B.Z. Baruk, z’tl offers the following analogy in response. A person who was hunger stricken and thirsty is walking in the desert, completely exposed to the elements. Suddenly, a plane lands and a beautifully furnished home complete with a table laden with various delicacies ready for his consumption appears before him. Obviously, in such a situation, his gratitude would extend beyond a simple acknowledgment of the delicious meal. He would appreciate everything. Similarly, we should acknowledge that every meal is a brand new creation, resulting from Hashem’s benevolence.

parsha vaeschanan

Parsha Va’eschanan

I. Summary

A. Moshe is denied permission to enter Israel. Moshe recalled how he entreated Hashem for permission for him to enter Israel. Hashem refused his request, instead telling him to view the Land from Mt. Pisgah and that Yehoshua had been appointed to lead the Jews into Israel and assume the role of leadership therein.

B. Moshe appeals to the Jews to keep the mitzvos. Moshe appealed to the people to adhere meticulously to Hashem’s statutes and edicts, so that they would be recognized as a great nation and prevail despite their small numbers. They would be aided by the memory of hearing Hashem proclaim the Ten Commandments — Hashem hadn’t appeared to them in any form or shape, and this should remind them of the prohibition against forming graven images; should they disobey this injunction, they would be exiled and scattered among the nations (although, even if this occurs, their sincere repentance would bring about Divine mercy and forgiveness).

C. Moshe designates three Orei Miklot (Cities of Refuge). Moshe then designated three Orei Miklot in the east of Jordan.

D. The Ten Commandments. Moshe repeated the Ten Commandments, noting that the people assembled at Mt. Sinai were terrified by the wonders they witnessed and pleaded with Moshe to speak to them in place of Hashem.

E. The Shema. Moshe then expounded the Shema, affirming the unity of Hashem, Whom we should love and Whose commandments should be transmitted to the next generation. Hashem’s laws are to be remembered by a “sign” upon one’s hand and forehead (Tefillin) and doorposts (Mezuzah).

F. . Moshe cautioned the people not to forget Hashem even after they settled in Israel and enjoyed prosperity. The Jews were warned to avoid all forms of idol worship (for this would lead to their destruction) and intermarriage. Future generations should be trained in Hashem’s commandments and told of His wondrous acts in delivering the Jews from slavery in Egypt. Moshe reminded them that they are a holy people for whom Hashem showed His love by redeeming them from bondage, and it is their duty to reciprocate by observing His commandments.

II. Divrei Torah

A. Soul of the Torah (Victor Cohen)

1. Proper Kavanah. “I implored Hashem at that time, saying . . . ” The Zanzer said that before he prays, he prays.

2. Caring For Our Health. “But you should take great care of your soul.” The Baal Shem Tov commented that one should take care of his/her body, for when the body is sick the soul also becomes sick.

3. A Heartfelt Search. “From there you will see Hashem, your G-d, and you will find Him with all your heart and all your soul.” The Chiddushei Harim commented that if we seek Hashem with our hearts, we will find Him there.

4. Deliverance From Affliction. “When you are in distress and all these things have befallen you, at the end of days, you will return unto Hashem you G-d, and listen to His voice.” The Skoyler Rebbe noted that if we find ourselves in anguish, we should look at it through a window. We will then notice that the Jews are in the Diaspora and that the advise that is given to them is to “return unto Hashem” in true repentance. Therefore, we must return to Hashem and find personal deliverance from affliction. As the Talmud (Yoma 6b) teaches, great is repentance for it will bring the ultimate redemption.

5. Simple Faith. “You have been shown to know that Hashem He is your G-d. There is none besides Him.” R’ Yaakov Yisroel Cherkaser commented that there are two ways to reach the level of knowing Hashem. The first is through knowledge and the second is through simple faith that Hashem “He is your G-d . . .”

6. Our Hidden Strength. “And you shall love Hashem your G-d with all of your heart, with all of your soul and will all of your possessions.” The S’fas Emes asks why philosophers cannot comprehend how “to love” can be a command. They say that love is a natural phenomenon and cannot be commanded. He notes that it is probably in the nature of the Jew to love Hashem; however, it is necessary to awaken this natural love and cultivate it. That is the mitzvah of “you shall love” – we should act to awaken our hidden strength to love Hashem.

7. You Shall Teach (“Shinantam”) Them. The Kotzker commented that the word “teach” (“shinantam”) means “learn”. If we wish our children to learn, we must study so that we are a role model to them.

B. Torah Gems (Aharon Greenberg)

1. Prayer. “And I pleaded to the L-rd at that time . . . ” R’ Yisroel said “nothing gives me greater pleasure in this world than a good prayer.”

2. Self-Centeredness. “I stood between the L-rd and you at that time . . . ” The “I” of man – his self-centeredness is what stands between him and His creator.

3. Inside Our Tents. “Get into your tents again.” How we can act inside our homes is the main test of who we really are. R’ Simcha Bunim.

4. Mercy and Justice. “And you shall love the L-rd your G-d will all your heart, will all your soul and will all your might.” The word “L-rd” refers to G-d’s mercy, whereas the word “G-d” refers to His strict justice. Whether G-d treats us with mercy or justice, we must always love Him. Alshekh.

C. Something To Say (R’ Dovid Goldwasser)

Hishtadlus (Effort). “Six days a weeks shall you labor and accomplish all your work.” R’ Avigdor Miller notes that the work described in this verse refers to the concept of Hishtadlus, which declares the necessity for us to exert ourselves to achieve whatever is necessary. Although G-d is the Master Planner, He concealed His Presence by the means of these laws. It is His desire that we help ourselves with our efforts and not require miraculous help from him. The “six days of labor” refer to human striving. We do not know what result our efforts will bring about; it is simply our job to do it.

D. Pirkei Torah (R’ Gifter)

1. Do Not Add or Subtract. “You shall not add to the words that I command you, nor shall you subtract from it to observe the commandments of Hashem your G-d that I command you.” Man’s natural tendency is to refrain from submitting himself to another’s will and desire. We wish to govern ourselves. This tendency can greatly impede our service of G-d because true service of G-d demands complete submission to the Torah’s governance. Adding or subtracting from the mitzvos – the manifestation of our service of G-d – would be fulfilling one’s own will, not the will of our Creator.

2. Communal/Individual Search. “There you will seek Hashem your G-d and you will find Him if you will search for Him with all your heart and will all your soul.” The word “you will seek” is in the plural, whereas the rest of the verse is in the singular. A desire to seek G-d is the result of our realization that the world does not run itself, but that there is a higher power which governs all. It is not too hard to reach this conclusion; however, each person needs to do so on his/her own level. Thus, the verse tells us to seek G-d in the plural, but recognizes our individual searches in doing so.

E. LilMode U’lilamed (Rabbi Mordechai Katz)

1. Going beyond the letter of the law. The Parsha contains an apparent redundancy — it contains several admonitions to observe the laws taught by Moshe, but later states “and you shall do that which is right and good in the eyes of the L-rd”. What new instruction does the latter verse add? Rashi and Rambam explain that this verse contains the additional command to do “right and good” — i.e., to go above and beyond the letter of the law in serving Hashem and aiding one’s fellow man. One who does so shows that he acts not only out of a sense of duty, or to gain rewards, but also out of a sincere desire to do Hashem’s bidding for its own sake. This ideal is illustrated by the following story: A man came to the Brisker Rav before Pesach and asked “Can I use milk instead of wine for the Four Cups?” The Brisker Rav didn’t reply; instead, he removed five rubles from his pocket and gave them to the man. The Rav’s wife asked “Would not one ruble have been more than enough money for him to buy wine?” “Perhaps,” responded the Rav, “but from his question, it was clear that he didn’t have money for meat either, for one can’t eat meat and use milk for the Four Cups. Therefore, I gave him enough money for both meat and wine for his Pesach Seder.”

2. Mezuzah and Tefillin. Mezuzah and Tefillin each contain a portion of Hashem’s teaching to Israel. As a result, they serve as a link to Hashem, a constant reminder that we are guarded by His presence and that it is our task to perform His mitzvos (Rambam), as illustrated by the following story: Onkelos ben Kalonymos was a close friend of the Emperor and a convert to Judaism. The Emperor didn’t take kindly to Onkelos’ conversion and sent several groups of soldiers to pick him up and return him to Rome. As he was being dragged out of his house by the soldiers, Onkelos reached over and kissed his Mezuzah. As the soldiers gazed in astonishment, he told them “Do you see the difference between your human ruler and my G-d? A human emperor stays inside while his guards stand outside to guard him; but my G-d stays at the door and guards all of the common people inside. (Onkelos’s words had such an impact on the soldiers that they also converted.)

F. Growth Through Torah (Rabbi Zelig Pliskin)

1. Bring sanctity into all aspects of human behavior. “See that I have taught you statutes and laws as the L-rd, my G-d, commanded me, to do so in the midst of the land.” Some philosophers advocate that if a person wants to live a life of sanctity and purity, he must flee from inhabited places and live alone in the wilderness. This is not, however, the path of the Torah. We are told to live an elevated life among other people. True sanctity and perfection is to live among other people and behave towards G-d and your fellow man in a manner consistent with Torah values (Arvai Nachal). The ideal of Torah is to bring sanctity and idealism into all aspects of human endeavor. If you live alone, you will be free from anger, envy, causing others pain, etc.; but, you will also be missing opportunities for kindness, compassion, charity, etc. Only when you are in the company of others can you fulfill all aspects of the Torah.

2. View anew each day all that you have. “If you beget children and grandchildren and become old in the land, and become corrupt and make an idol, the image of anything, and you do what is evil in the eyes of the Almighty, your G-d, to anger him”. Why does a person meriting children and grandchildren lead to his becoming corrupt and doing evil? To the contrary, shouldn’t it make him more grateful to Hashem? The answer lies in the word “Venoshantem”, becoming old — that is, you become so accustomed to what you have that you no longer appreciate it. Taking for granted what you already have prevents you from being grateful to Hashem for all the good that He has given you. There are many things that you have that you appreciated when you first got them. If order to develop a deeper gratitude for Hashem’s kindness, we should try to view all that we have as though it was just received that very day.

3. Internalize the awareness that all that occurs to you if from the Almighty. “And you shall know this day, and you shall take this to your heart, that the Almighty is G-d in the heavens above and upon the earth below, there is no other.” The Chofetz Chaim taught that this verse tells us that all that happens in our lives — profits/losses, pain/suffering, joy, etc. — is from Hashem.

4. Continue to reflect upon Hashem’s love and eventually you will experience it. “And these things which I command you this day shall be on your heart”. Rabbi Shalom Schwadron interpreted this mean that we must remove any obstructions (i.e., faulty character traits and emotions) form our heart before we can experience love for Hashem. The Kotzker Rebbe commented that “at times your heart might be closed and the concepts and ideas you accept intellectually don’t penetrate and become part of you. Still keep them on your heart even if they don’t enter your heart, for as soon as your heart opens up they will immediately fall right in.”

G. In the Garden of the Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z’tl)

What is Prayer? The fundamental dimension of prayer is to ask G-d for our needs; the praise and thanksgiving which precede and follow our requests is merely a supplementary element of the mitzvah (Rambam; Cf. Shulchan Aruch Harav, which refers to the recitation of G-d’s praise as the “fundamental element of prayer”). This week’s Parsha — in which Moshe pleaded to Hashem for permission to enter Israel — gives us insight in the way we should approach G-d in prayer. As the Sifri notes “[Moshe] could have depended upon his good deeds. Instead, [he] asked G-d for a gift . . . How much more so should we make requests [of G-d in this manner].” When asking for Hashem’s goodness, one should plead with humility; even when a person is deserving, he should not rely on his merits, but should ask G-d for unearned kindness.

H. Reflections on the Sedra (Rabbi Zalmen Posner)

Face-to-face. In recalling the forty years in the wilderness, Moshe repeats the Ten Commandments, which he prefaces with the introduction that, “face to face G-d spoke to you from the mountain,” and “not with our fathers but with us here today alive.” There is a personal element in Torah, a challenge made to man by G-d face to face. We are placed on earth to live as we will and make of it what we please. We are given Torah to teach us how to live and what we can accomplish. We can approach Torah affirmatively, seeking meaning for our lives, finding where and how G-d speaks to each of us face to face. Torah is meant for the living; it is not to be consigned to our ancestors as a revered relic of an almost forgotten past. Torah is to be used, employed in all situations and problems, for it has an immediate relevance to all who are alive.

I. Living Each Week (Rabbi Abraham Twerski)

An active Shabbos. “And you shall remember that you were a slave in Egypt and G-d delivered you from there . . . therefore he is commanding you to make the day of Shabbos.” Several times, the Torah refers to Shabbos with the word “to make,” as though there were something active about Shabbos, although it would seem that the salient feature of Shabbos is complete rest or lack of activity. In the repetition of the Ten Commandments, there is a marked change from the original recitation. There it says that we must observe Shabbos because G-d created the universe in six days and rested on the seventh.” Yet, here it says that we should observe in remembrance of our enslavement in Egypt, Hashem is commanding us to make the day of Shabbos. Why does the Torah give a different reason for Shabbos here? Perhaps it is because that here the Torah is not telling us why to observe Shabbos, but how not to observe it. The idea of a “day of rest” is essentially a secular concept. One rests so that he/she can “recharge” the batteries in order to increase one’s work efficiency for the following week. The day of rest is a means rather than an end. The Torah concept of Shabbos is just the reverse. One works six days in order to be able to have a Shabbos. Exhaustion is not the reason for Shabbos any more than it was for G-d’s resting on the seventh day. Shabbos is a day of spiritual growth and development. It is a day when through prayer and the study of Torah, one should be able to create a new self, a person more refined than one had been heretofore. Shabbos is passive only in the sense of abstinence from work, but that abstinence is not sufficient. It must be used to enable oneself to make oneself into something finer and more spiritual person. This is what the Torah means by repeatedly using the expression “to make” the Shabbos. Make the Shabbos an active day of spiritual achievement and creation.

J. Artscroll Chumash: A Few Thoughts On The Shema.

1. Hashem is “One and Only”. There is an inner harmony in all that He does, though human intelligence cannot comprehend it. (R’ Gedaliah Schorr likened the concept to a ray of light seen through a prism. Though the viewer sees a myriad of different colors, it is a single ray of light. So, too, G-d’s many manifestations are truly one.). On another note, the first and last letters of the first verse of the Shema are written large in the Torah. These two letters spell the Hebrew word for “witness”, symbolizing that by reciting the Shema, the Jew bears witness to G-d’s Oneness.

2. “You shall love . . . ” How can one be commanded to love? The Torah answers this in the next few verses by saying that Jews should think about the Torah, study it and teach it. When one meditates on G-d’s great and wondrous deeds and creations, he will come to love and praise Him (Rambam).

3. “With all of your heart . . . ” Rashi notes that this is really referring to hearts; that is, we must love G-d with both our good and evil inclinations. Talmidei R’ Yonah interprets this to mean that we should follow our good inclination to perform commandments and reject our bad inclination to sin. Rambam notes that the “evil inclination” refers to our earthly cravings (e.g., for food, drink, physical gratification, etc.); by channeling these desires to the service of Hashem, we serve Him with both inclinations.

4. “With all of your soul . . . ” — i.e., even if your devotion to G-d costs you your life (Rashi); this refers to the rare situations — idolatry, adultery and murder — in which halachah requires one to die rather than sin. According to Ramban, your “soul” refers to the seat of the intellect, meaning that one should devote one’s entire intellectual capacity to the love of G-d.

5. “Today . . . ” You should always look to these matters as if they are new, fresh and exciting — as if the Torah was given today. If one makes that effort, one can always find stimulation and challenge in the Torah and mitzvos

Parsha Devarim

Image: J. James Tissot: The Conquest of the Amorites

Parsha Devarim

I. Summary

Moshe Reviews The Events And Experiences During The Years In The Wilderness. As the Jews neared Israel, Moshe began to review the events and experiences which had occurred during their years in the wilderness. In this Parsha, Moshe recalled:

A. The Journey From Sinai; The Appointment of Judges and Administrators; The Meraglim (Spies). At Mt. Sinai, Hashem had commanded the Jews to break camp and journey to Israel. Moshe claimed that he was unable to bear the burden of leadership alone and judges and administrators were appointed to help him. On the verge of entering Israel, the Jews were dismayed by the Meraglim’s pessimistic report and complained to Hashem; their lack of faith led to their extended wandering in the desert during which time almost all of the older generation died.

B. The Jews Defeated Sichon and Og. After the Jews had encamped at Mt. Seir for a long period, they were told to continue their journey by passing through the land of Edom, although they were told not to engage in any hostilities since this territory had been promised to Esav’s descendants. They were similarly told not to attack the residents of Moav, for their land was reserved for Lot’s children. They did, however, defeat Kings Sichon and Og, and fear of the Jews began to spread amongst the neighboring nations.

C. The Land Of Gilad. As discussed in Mattos, the land of Gilad had been given to the tribes of Reuven, Gad and part of the tribe of Menasseh (with the proviso that they join their fellow Jews in the battle to conquer Israel). Moshe encouraged Yehoshua not to fear the nations living in Israel.

II. Divrei Torah

A. Lil’Mode Ul’lamed (Rabbi Mordechai Katz)

1. Greatness Has Many Levels. After Moshe protested that he was unable to bear the burden of leadership alone, Hashem advised him to select judges and administrators to assist him. But why was Moshe — who led the Jews out of Egypt, performed miracles, etc. — unable to lead the people on his own? Had his power diminished? Moshe remained a powerful leader; however, Hashem did not think it would be beneficial for Moshe to monopolize the mantle of leadership. For had he done so, the other Jews would have had no incentive to reach great heights (since they could never reach or even approach Moshe’s level). While the seventy Elders appointed by Moshe couldn’t hope to reach his level of eminence, they did attain their own pinnacle of distinction, evidencing that there are many levels of greatness and that each of us has the opportunity to reach our unique degree of prominence. As Rabbi Moshe Feinstein, zt’l said, “Hashem commanded the appointment of judges at all levels in order to present a goal for everyone; even someone who isn’t blessed with the abilities of a Moshe can still aspire to be a judge over a thousand or hundred, or a least fifty or ten. Whatever level he attains, however great or humble, can then be used as a stepping stone from which to strive for even higher and higher plateaus (Darash Moshe)”. We each must strive to discover how we can best utilize our talents to serve Hashem and our fellow man. A famous story is told in the name of many great Chassidic Rebbes, including Reb Zusia. He often said that after a person dies and ascends to the heavens for judgment, he is required to defend his past actions and behavior. But, he isn’t asked why he wasn’t as great as Moshe, as learned as Rabbi Akiba, etc. Each person has difficult capabilities and is only asked why he didn’t use his G-d-given talents to the fullest — was he as great as he could have been?!

2. The Right Association. Moshe refers to the Euphrates as the “Great River”. Rashi commented that it is referred to as “great” because it is mentioned together with the land of Israel. The same is true of people — if they associate with great people, leaders and scholars, they too can be called great. This is why the company we choose is so important — if we select companions with undesirable character, their corrupt ways will rub off; if, however, we surround ourselves with good and ethical people, we gain for ourselves not only a good name, but their positive traits will serve as a model upon which to base our own behavior.

B. Peninim on the Torah (Rabbi A.L. Scheinbaum)

1. Holding on to our Heritage. “May He make you so many more like you a thousand times, and may He bless you as He has promised you”. This prayer by Moshe asks Hashem to make future generations “like you” (i.e., following in the path of Torah paved by our ancestors). In order for this prayer to be realized, we must imbue our children with a link in the chain of tradition — Torah learning and every historical event, sad as well as joyous events, must be a part of our children’s personal “experience”. Today’s blessing must coincide with the pattern of yesterday’s values.

2. Recognizing Others’ Suffering. “How can I myself bear your bothersomeness and your burden and strife?” The Midrash in Eichah distinguishes among three prophets who prefaced their prophecy with the word “Eichah”: (1) Moshe, who bemoaned his obligations to deal personally with all of the Jews’ strife and complaints; (2) Yeshayahu, who lamented the Jews’ infidelity; and (3) Yirmiyahu, who beheld the Jews in their disgrace. The digression of the Jews became progressively worse during each of their three tenures. We often complain about our lot in life, not realizing that it is all relative and that others may be experiencing even greater hardships. We must learn to view our fate in the proper perspective that it reflects the decisions of Hashem, who in His infinite wisdom knows what is best for us.

C. Growth Through Torah (Rabbi Zelig Pliskin)

1. Master the art of seeing the good in others. Rashi cites the Sages: “If Moshe came out of his house early the people would say Why is Moshe early? Perhaps he is having family problems at home’. If he came out late from his house, they would say Moshe stays home longer in order to devise negative plans against you’”. Someone with a tendency to judge others negatively will always find faults in others. But, there are always positive ways to interpret others’ behavior — if Moshe came out early, they could have said “Look at his willingness to sacrifice his time at home to help others”; if he came late, they could have said “He wants to prepare himself properly so as to be most effective at giving good advice.” The way we interpret events has more to do with our character traits than it does with the reality of what someone else is like. The Torah commands us to judge others favorably. The more we do so, the better we ourselves will feel.

2. Treat others as close relatives. “And I commanded your judges at that time saying, listen among your brothers. Per Rabbi Zalman Sorotzkin, this teaches us to treat anyone who comes to us as a brother or sister. (Rashi cites the Sifri that Moshe was also telling the judges that, in settling quarrels, one must remember that every life situation is different; accordingly, each case should be viewed as entirely new and every detail considered.)

3. If you feel love towards others, you will assume that they have love for you. “And you complained in your tents, and you said, because the Almighty hated us he took us out of Egypt to hand us over to the Emorites to destroy us”. Rashi comments that Hashem really loved the Jews but because they felt hatred towards Him, they mistakenly felt that He hated them. (As Rabbi Goldberg notes, this may the first case of “projection”.) We all tend to project our feelings towards others onto them. If you think that everyone disapproves of you, you likely don’t approve of others and/or yourself. Conversely, if you feel love and compassion for others, you will assume that others feel positive about you.

D. Kol Dodi On The Torah (Rabbi David Feinstein)

The True Source of Wealth. “And Di Zahav”. Rashi interprets the place of Di Zahav (mentioned at the outset of the Parsha) to etymologically refer to the “excess gold” that the Jews acquired upon leaving Egypt (and from which they created the Golden Calf). There are two distinct possible orientations towards newly acquired wealth: (1) one who views himself as a “self-made” man is likely to have an arrogant manner towards his new found wealth and ignore the responsibilities associated with this blessing; or (2) one who understands that everything ultimately belongs to Hashem is likely to recognize that he has been endowed with the opportunity to be a conduit of material blessings to those in need. That was the nature of Moshe’s rebuke to the Jews — had they appreciated their Divine gift and recognized the responsibility to use it wisely, they wouldn’t have yielded to their base instincts to create the Golden Calf.

E. In The Garden Of The Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z’tl)

A Mortal Mouth Speaking G-d’s Word. This Parsha begins: “These are the words that Moshe spoke to the entire Jewish people”. Unlike the first four Books of the Chumash (which are “Hashem’s word”), Chazal explain that Moshe recited Devarim “on his own initiative”. What does this mean? Moshe’s words were clearly “inspired by the Holy Spirit” (as the Zohar notes, “the Divine Presence spoke from Moshe’s mouth”). However, it is also clear that this Book includes Moshe’s own thinking process. Chassidic thought describes two ways in which a “go-between” functions: (1) derech ma’avir — he acts merely as a funnel (i.e., he doesn’t change or modify the influence he receives); thus, the message remains transcendent; or (2) derech hislabshus — he puts the concept in his own words, allowing it to be grasped by the recipients. Moshe acted as a derech ma’avir during the first four Books, and a derech hislabshus during the Book of Devarim. What purpose is served by the latter? Doesn’t enclothing the Torah in human intellect only lower its spiritual content? G-d’s intent in giving the Torah was that it permeate mortal thought and elevate man’s understanding. Were there only the first four Books, it would have been impossible for our powers of understanding to unite completely with the Torah. Moshe recited Devarim as the Jews were preparing to enter Israel, where they would have to live within natural order, working the land and eating the fruits of their labor (as opposed to relying on Hashem’s miracles) To make this transition possible, they required an approach to Torah that would relate to man as he functions in his worldly environment. It is through this goal — the fusion of the word of G-d with mortal wisdom — that we will merit the coming of the Messianic Age.

F. Chassidic Dimension (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z’tl)

Shabbos Chazon. The opening passage of Devarim is invariably read on the Shabbos preceding the Ninth of Av (the fast which commemorates the destruction of the First and Second Temples and other tragedies). This Shabbos is known as “Shabbos Chazon”, because the first word of the Haftorah is “Chazon” (vision). How does the word “Chazon” relate to this period preceding the Ninth of Av? Rabbi Levi Yitzchak of Berditchev explains that on this Shabbos, “every Jew is shown from afar a vision of the future Holy Temple”. He explains this with the following parable: A father had a precious garment sewn for his son, who promptly tore it to shreds. The father then had a second garment sewn, which the child once again tore up. The father had yet a third garment sewn; this time, however, he didn’t permit his son to wear it. Rather, he only allowed his son to gaze at it at appointed times, telling him that when he began to conduct himself properly, he would allow him to wear it. In this way, the father trained his son to act in a manner that ultimately became his second nature. At this point, the father gave him the garment and allowed him to wear it. On Shabbos Chazon, the future Holy Temple is shown to all Jews — the purpose of this revelation is to train us to act properly and to arouse a longing in our heart (which is so strong that it causes us to mend our ways, until acting in an upstanding manner becomes second nature). Although the Holy Temple is shown “from afar”, it is nonetheless revealed in a manner whereby it becomes internalized within every single Jew.

G. Living Each Week (Rabbi Abraham Twerski)

1. To be fair in judgment. “Listen amongst your brethren and you shall judge fairly.” The Talmud teaches that this verse instructs a judge from listening to one litigant in the absence of his opponent. We have both the yetzer hatov (good inclination) and yetzer hara (bad inclination). It would be grossly unjust to render a decision after only listening to the arguments on one side (i.e., on the yetzer hara’s side). Thus, whenever we have an urge to do something, we should delay acting on it until we have had the opportunity to deliberate on the merits of the act. We all be careful in “judging” the propriety of our conduct.

2. Therapeutic listening. “And whatever shall be too difficult for you, you shall bring to me and I shall listen to it.” It is common knowledge in psychology that in the process of describing a particular problem, the client discovers its solution. The Talmud interprets the verse in Proverbs that “if one has a worry, let him relieve himself of it,” to mean that one should relate it to another person since this is likely to bring relief. The Rabbi of Gur notes that this has its origin in Moshe’s above quotation. Note that Moshe does not say, “I will solve it,” but rather “I will listen.” Simply by listening, and by allowing another person to describe the problem, you can assist him in finding a solution.

3. Faith and tranquility. “It has now been forty years that Hashem has been with you; you have lacked nothing.” Not only can this verse be read as it actually appear, but even if the sequence of its two parts is reversed, we can learn an important truth. If a person believes that G-d is with him, and he is secure with G-d, he lacks nothing for he knows that G-d will provide for his needs. One who trusts only in oneself is always in a state of need. It was said that the multi-billionaire, J. Paul Getty, was once asked, “how much is enough?” He responded, “just a bit more.” The reverse is equally true. The individual who is satisfied with whatever he has and feels that he is not lacking anything can achieve a closeness with Hashem since he has the peace of mind necessary to truly connect with Hashem. The person who feels he is constantly lacking, however, is unlikely to have the time and peace of mind with which to contemplate a closer relationship with Hashem. Belief in Hashem and happiness with one’s lot are thus mutually reinforcing and result in a cycle which elevates a person to serenity and profound faith.

Parsha Haazinu

I. Summary

A. Moshe’s discourse. Moshe commenced this poetic discourse to the people by invoking the heavens and the earth as eternal witnesses to his warnings. He contrasted Hashem’s faithfulness and justice with the corrupt ways of His chosen nation. If the Bnei Yisroel would but inquire of the older generation, they would be told how Hashem had selected Israel from among the other nations and had cared for them in the wilderness, as an eagle guards it young. However, in later generations, they may turn to other objects of worship. Consequently, Hashem promises to repay their lack of appreciation with the denial of His favor. Both young and old will be ravaged by disease and the cruelty of the enemy. It will only be His concern that the enemy should not gloat that will prevent Israel’s complete destruction. Israel should, therefore, realize that it only through Hashem’s providence that they are able to fight off vastly superior armies. They should acknowledge that there is only one G-d whose might and power is complete.

B. Moshe ascends Mt. Nevo. After completing this address, Moshe was told to ascend Mt. Nevo so that he would be able to see the Promised Land before he dies.

II.  Divrei Torah

A. Lil’mode U’lilamed (Rabbi Mordechai Katz)

The few chasing the many. In this Parsha, Moshe reminds the Jews that when they find themselves capable of defeating a vastly superior army, it is Hashem Who is responsible for their victory. There have been many occasions — including many in Israel’s recent history — in which vastly outnumbered Jews have amazed the world by overcoming a powerful enemy. These instances serve to show that Hashem’s mighty Hand was the decisive factor. During the Yom Kippur war, an Israeli paratrooper was about to parachute into Jerusalem. Snipers were shooting at the soldiers as they descended, so the paratroopers had to travel very lightly. The paratrooper assembled his backpack with great care. He then came upon his Tefillin; he was about to leave them behind on the plane, when he reconsidered. “These Tefillin have been with me wherever I’ve gone,” he thought to himself. “Perhaps having the words of Hashem with me when I jump will bring me good fortune.” Consequently, he put the bag into the backpack as well and jumped. The snipers’ fire was there to greet him when he landed. He managed to scurry to safety and later examined himself and his belongings. The first thing he removed was his Tefillin. Immediately, he noticed a bullet hole in his Tefillin and the bullet lodged in the siddur which had been in his Tefillin bag! “It’s a good thing I decided to take my Tefillin along,” said the soldier. “If I hadn’t, that bullet would have gone through my bag and into my body.”

B. Living Each Week (Rabbi Abraham Twerski)

1. Absorbing spirituality. “Listen, heavens, for I will speak . . . My teaching shall drop as the rain.” The Rabbi of Kotzk interpreted the Hebrew text as “listen to heavenliness”. A person may train his ear to distinguish musical notes and tones that the untrained ear cannot perceive. Similarly, says the Rabbi of Kotzk, our ears may be so accustomed to hearing only mundane matters that we are essentially deaf to spiritual matters. We must train our ears to be receptors of spirituality.

2. Gratitude for prayer. “When I proclaim the Name of G-d, give greatness unto G-d.” In the prayer of gratitude which the congregation recites during the repetition of the Amidah we say, “For which we give thanks to You, blessed is the G-d of gratitude.” Rabbeinu Asher remarks that we give thanks to G-d for allowing us to express our gratitude to Him. The Hebrew word for prayer is “Tefillah,” which means “a bond”. When we recite Psalms or other songs of praise or when we ask G-d to provide for us, we enter into a relationship with him. Our prayers constitute communication with Hashem and when we communicate with Him we stand in a relationship with Him. This relationship is the most precious thing that a human being can have, and we should be grateful to G-d for giving us the opportunity to be close with Him. Prayer is thus a unique privilege.

C. Parsha Parables (Rabbi Mordechai Kamenetzky)

Last hopes. In this week’s Parsha, Moshe composes a final song for eternity, a highly mystical ballad filled with allusions to the future and dire predictions that were unfortunately fulfilled. One verse in particular reads, “When Hashem will have judged His people, He shall relent . . . when He sees that the enemy progresses and no one (feels that they) will be saved or assisted.” The Talmud explains that his verse refers to the time when Hashem will ultimately redeem Israel and they will no longer be relentlessly persecuted. The Talmud asks, “when is that time?” One of the various answers is derived from this verse: “Moshiach will not come until the Jews have abandoned hope of redemption, as it states: He shall relent . . . when He sees that the enemy progresses and no one (feels that they) will be saved or assisted.” Rabbi Yaakov Kamenetsky, z’tl asks, “how is it possible that a prerequisite for the actual deliverance will be the complete abandonment of a basic tenet of Judaism — hope for redemption? The answer is illustrated by the following story: The Maggid of Czernobel, a great Chasidic leader, was once approached by a childless woman who pleaded with him to bless her so that she could conceive. The Rebbe sighed, “I’m sorry, my dear child, there is nothing I can do.” The woman was persistent. “You have helped so many others, why can’t you help me?” The Maggid was unyielding. “I’m sorry, there is absolutely nothing I can do.” The Rebbe’s gabai (sexton) looked on in disbelief; he had never seen the Rebbe so unsympathetic. “Just wait,” said the Rebbe to his gabai, “all will be clearly understood.” The woman left the Magid’s study and went into the foyer to weep. “Hashem, she cried, “if the Rebbe won’t help me, then You are the only one I can turn to. Please, G-d, let me have a child!” The door to the study flew open and the Rebbe appeared with a broad smile on his face. “Come in, my child,” he said warmly. “I heard your cry. Until now it was evident that you had misplaced your trust. You had relied solely on a Rebbe. Yet I have no magical power to grant wishes; I can only guide you in prayer. One must always put faith in Hashem. Now that you have realized that He is the one to ask, then He will be the one to answer.” Only when we realize that redemption is in His hands will Hashem send us the true redemption.

D. Growth Through Torah (Rabbi Zelig Pliskin)

Hashem always does for you what is in your best interest. “The Rock His acts are perfect, all of His Ways are just.” The Chofetz Chaim once asked someone about how things were going for him. “It wouldn’t hurt if things were a bit better,” the man replied. “How can you possibly know that it wouldn’t hurt?” replied the Chofetz Chaim. “Hashem knows better than you. He is merciful and compassionate. If He felt it would be good for you for things to be better, He definitely would have made them better. Certainly things are good for you the way there are.” Things are not always the way we wish them to be, but they are always for our good. This awareness will give you an elevated feeling in your life. You have every right to try to improve your situation. But whenever you do all you can to try, and the situation is still not the way you would wish, work on internalizing the consciousness that Hashem is doing for you what is in your best interest.

E. Peninim on the Torah (Rabbi A.L. Scheinbaum)

Faith in Hashem. “A G-d of faithfulness and without iniquity, just and right is He.” Horav Y. Neiman, z’tl once heard the Chazon Ish, z’tl analogize perplexing events to a master tailor who takes shears and cuts up a beautiful piece of fabric. One can be assured that this is part of the process of creating a beautiful garment. Only a fool questions the tailor’s motives. The same principle applies to Hashem’s actions. We do not begin to understand His actions nor grasp why He makes these “incisions”. We must realize, however, that we are merely flesh and blood with a limited level of understanding. The fact that we do not comprehend Hashem’s actions should in no way diminish our belief in Him. The aged Rebbe of Yarislav once said that he merited living to a ripe old age because he never questioned Hashem. Rather, he accepted everything lovingly. He remarked that he feared that if he would seek an answer, Hashem would say to him, “If you don’t understand, just come up to Heaven and I will explain everything to you.” Since he was not quite ready to entertain such an idea, he never asked questions. May we merit to achieve the devotion inherent in this profound degree of faith in Hashem.

A. Moshe’s charge to Yehoshua. Moshe was 120 years old, and announced that his leadership was drawing to its close. He revealed that Yehoshua had been chosen by Hashem as his successor to take command and lead the Jews successfully into Israel. In the presence of the entire assembly, Moshe urged Yehoshua to be strong and courageous, and to place his full trust in Hashem.

B. Writing of the Law/Public Reading on Succos. Moshe then committed the Law to writing and delivered it to the Koheinim and Elders. When there would a king over Israel, he would be charged with reading it publicly on Succos (during the year after the Shemmitah year) to the Israelites assembled at the Sanctuary; thus, every man, woman and child of Israel would be constantly reminded of their obligation to obey Hashem.

C. A Copy of the Law in the Sanctuary. The copy of the Law written by Moshe was to be placed by the Levi’im at the site of the Aron HaKodesh to bear witness against Israel is they were to deviate from its teachings.

D. The Teaching of Ha’azinu. Moshe was told to assemble the people to teach them the passage of Ha’azinu, which would again remind them of the consequences of turning against Hashem.

II. Divrei Torah

A. Growth Through Torah (Rabbi Zelig Pliskin)

1. Help people overcome their fears. “And Moshe went . . . ” Ibn Ezra explains that before Moshe died he went to each tribe to notify them that he was about to die, but they should not be afraid because he was leaving them with Yehoshua who would be a reliable leader. We learn from Moshe that we must do everything to alleviate another’s fears.

2. When studying Torah properly you will experience much light and consolation. “And now write for you this song.” This verse contains the last commandment in the order of the Torah (i.e., to write a Torah scroll). The Chofetz Chaim noted that this mitzvah comes right after the verse which states that Hashem will hide His presence from the people because of their transgressions; this teaches us that even in times of darkness when we engage in Torah study we will find much light and consolation.

3. Give your children positive Jewish experiences. When the king was to read the Torah before the entire Jewish nation, he was told to “gather together the nation, the men, women and the little children . . . in order that they should learn, fear Hashem, and observe the Torah.” Rashi cites the Talmud that the children were brought along in order to bring rewards to their parents; the Talmud calls this concept a “precious jewel”. What do we learn from this?

a. Even though young children do not understand what is being said, just being present when the king read the Torah before the entire nation would have a major impact on them for the rest of their life. They would gain a sense of the importance of the Torah to the entire Jewish people. Even today, we must do everything we can so that children learn from an early age the importance of the Torah; every experience makes a profound impression.

b. As noted in Peninim on the Torah, the choice of words used to describe the parents — i.e, those who “bring them”, rather than just the “parents” — teaches us an additional lesson. Perhaps the Talmud wishes to stress the importance of the parents in the child’s Jewish educational experience. In order for children to benefit fully from their Jewish education, the parents must be actively involved and come together with them to listen, learn and experience.

B. Kol Dodi on the Torah (Rabbi David Feinstein)

“Seeing” Hashem’s presence. “And I will surely hide My countenance on that day . . . and now write for yourselves this song . . . so that this song shall be for Me a witness on the Children of Israel.” The “song” refers to the Torah; the words “for Me” indicates that by means of the “song”, we can see Hashem’s presence. There is a very important point hidden in these verses. At times when Hashem so to speaks “hides His face” and doesn’t make His presence manifest, it is most important that we then immerse ourselves in the “song” of the Torah, for in it we see His presence and the truth that there is a G-d.

C. Living Each Week (Rabbi Abraham Twerski)

1. Living is growing. Moshe said, “I am 120 years old this day; I can no more go out and come in, and G-d has said to me, You shall not go over this Jordan’” The Rabbi of Gur said that by his 120th birthday, Moshe had reached the ultimate in spirituality and holiness that a human being can attain. The only possibility for Moshe to have achieved additional spiritual growth would have been in Israel, but inasmuch as he was denied entrance thereto, he could not progress any further. To Moshe, a life without possibility of growth was not worth living and when he realized that the Divine decree restricting him from entering the Holy Land was irrevocable, he willingly accepted death. To Moshe, living meant growing. Moshe is referred to as Rabbeinu, our teacher, who taught us not only by his pronouncements, but also by the way he lived and died. Unlike Moshe, who reached the ultimate heights possible for a human being, we all have abundant room to expand our growth. We must heed Moshe’s lesson and always strive to grow, for growing is true living.

2. The key ingredient. “At the end of seven years, at the time of the sabbatical years at the festival of Succos . . . assemble the nation, men, women and children and the stranger in your grates, that they may hear and that they may learn and come to fear G-d, and observe to do all of the words of this Torah.” The mitzvah’s stated purpose is to imbue the younger generation with the fear of G-d and the commitment to observe the Torah. It is scheduled on the Succos that immediately follows the Shemittah year (i.e., the seventh year during which the land is to lie fallow). The celebration of this mitzvah must indeed have been impressive and inspiring. Jews from all parts of Israel — men, women and children — gathered in the courtyard of the Sanctuary in Jerusalem, and the king of Israel stood upon a specially designed stage and read the Book of Deuteronomy. This moving scene must have certainly inspired the young children. But, why did it have to follow the Shemittah year? Wouldn’t it have been equally impressive at any time? The Torah here conveys a most important concept. While teaching is important, it isn’t enough. Impressive services have an impact, but may not be sufficient. For a mitzvah to be engraved on the hearts and minds of young people, another ingredient is required. The mitzvah of Shemittah is given the highest priority in the Torah. (Indeed, the failure to observe Shemittah is cited as the reason that Jews were driven from their homeland.) Allowing the land to lie fallow was both a personal sacrifice and a test of faith. Israel was primarily an agricultural country, and this mitzvah was an act of mesiras nefesh (placing oneself at great risk). What the Torah is telling us is that if we wish our children and grandchildren to adopt the values we espouse, we must demonstrate to them the depth and sincerity of our convictions. We must show them that we can withstand mesiras nefesh. Mesiras nefesh doesn’t necessarily require heroic acts — indeed, it may more often be manifested in less dramatic behavior, such as committing oneself to prayer, study, charity, etc.

3. When bad things happen. . . . And many evils and troubles shall come upon them, and they will say in that day, “Have not these evils come upon us because G-d is not among us?” The question, “why do bad things happen to good people?” has concerned every thinking person. The Talmud states that when Moshe requested of G-d, “Let me know your ways” (Exodus 33:13), he was posing this very question. The Book of Job, whose authorship some ascribe to Moshe (Bava Basra 15a), is devoted to discussion of this question, and the conclusion is that there is no logical answer. Rather, it is a principle of faith that G-d is just and benevolent, and all we can say is that the occurrence of bad things to good people is beyond our capability to understand. A popular modern author has tried to resolve this problem logically, and concludes that bad things happen to good people because G-d is not in immediate control of everything in the world, hence unjust things can happen. Moshe foresaw that we would be bothered by this question, and warned us against this simplistic solution because it constitutes a denial of Divine providence and/or omnipotence. Faith can apply where logic cannot. We must accept that G-d is just and benevolent, even when our logic is unable to appreciate this.

D. Peninim on the Torah (Rabbi A.L. Scheinbaum)

Faith in Hashem. “And there shall come upon them many evils and troubles; so that they will say in that day; it is not because our G-d is not among us, that these evils have come upon us?” The Pasuk begins with the phrase “many evils and troubles,” but at the end it only uses the word “bad.” What stimulated the transition, which has diminished this individual’s troubles? In order to resolve this problem, we must first understand the true meaning of “tsarus” (trouble). The origin of the word if “tsar,” which implies tightness or restriction. This alludes to moments when one is so tormented by troubles that he feels enveloped and unable to maneuver himself out from under the darkness that plagues his life. Such a situation results from one’s lack of trust in Hashem, which leads to a crushing feeling of helplessness and defeat. This attitude contrasts to the one held by an individual who believed in Hashem and in his heart accepts His Divine Providence in every facet of his existence. As Dovid Hamelech said in Psalms, “Even as I walk in the valley of the shadow of death, I fear not, for You are with me.” For every trouble, he will seek solace through his faith in Hashem. This is meaning of the Pasuk. The first part refers to one who hasn’t yet recognized Hashem’s constant vigilance over him and is, therefore, greatly pained. In the second half of the Pasuk, the individual has “found” Hashem and is conscious of His Omnipresence. He still has troubles, but they no longer debilitate him. He has now found the source of all comfort. (Horav Eliezer M. Schach, Shlita)

NETZAVIM

A. A Covenant with Hashem. On the day he was to die, Moshe assembled every man, woman and child of Israel to bring them into a Covenant with Hashem. The Covenant confirmed that they are Hashem’s chosen people, and applied not only to those present, but to all future Jewish generations.

B. Curses. A warning was issued to anyone who contemplated rejecting Hashem in the belief that the curses mentioned earlier wouldn’t apply to him. Such conduct would arouse Hashem’s anger, and the individual would be blotted out from the earth. If the public sinned, the land would be destroyed; when later generations wondered about the cause of this destruction, they would be told that it was the result of the abandonment of Hashem and His ways.

C. Return to Hashem. After the Jews have experienced Hashem’s blessing and curse and returned to His fold, Hashem will gather them from dispersion and return them to Israel. Then, the curse would be transferred to their enemies who had persecuted and oppressed them (while the Jews, provided that they accepted Hashem’s commandments fully, would then experience the blessings of prosperity and happiness).

D. The Choice Between Life and Death. Thus, the people should realize that the choice between life and death — between good and evil — is placed before them. The heaven and earth are eternal witnesses to this offer. If the Jews choose to cling to Hashem, they’ll thrive; otherwise, they’ll perish.

II. Divrei Torah

A. Living Each Week (R’ Avraham Twerski) One Day At A Time.

“You are standing this day, all of you, before G-d . . . to enter the convenant which G-d makes with you this day . . . that He may establish you this day unto Himself.” Three times Moshe stresses “this day” – why? In his final words to the Jews, Moshe urges them to follow the commandments of the Torah, telling them that they would rewarded for doing so (and conversely punished if they deviate from G-d’s Word). However, there are moments of temptation when even the promise of reward or threat of punishment are insufficient to control one’s behavior. Moshe teaches them that the key to success is “this day” – adapting to a lifestyle of taking it one day at a time. By concentrating only on this day and avoiding worrying about the future or the past, we can easily follow the Torah’s commandments.

B. Growth Through Torah (Rabbi Zelig Pliskin)

1. The Greater Your Desire To Obtain Torah Knowledge, The Easier It Will Be To Overcome Difficulties. “[The Torah] is not in heaven that you should say who shall go up for us to heaven and bring it down to us that we may hear it and do it? Nor it is beyond the sea that you should say who shall go over the sea for us and bring it to us that we may hear it and do it?” The Talmud states on this verse that if the Torah were in heaven, we would be required to climb and reach it. And, if the Torah was across the ocean, we would have to travel and reach it. The Torah is so crucial to our existence that even if it were extremely difficult to acquire, we must make every effort to acquire it. The more we appreciate the value of Torah, the more we will overcome any obstacles that might prevent us from its study.

2. A Deep Commitment To Change Immediately Changes Us. “The matter is very close to you in your mouth and heart to do it.” R’ Chaim Shmuelavitz commented that no matter how far away we are, if we are committed to becoming a better person we will be to make an immediate transformation of ourselves. When we make a verbal commitment to G-d and ourselves to become a different person, our very words put us into a different place than we were before.

C. Soul of the Torah (Victor Cohen)

1. Unity/Individuality. “You are standing today, all of you before Hashem your G-d.” The Lubavitcher Rebbe, z’tl noted that the Parsha begins with Jews standing together before Hashem as an entity – “all of you” – and then details the different groups and types of people. Though the Jews are one unit, each Jew makes a unique and irreplaceable contribution. Each Jew has his/her mission which unites the entire Jewish people. The unity of the Jewish people is created not by everyone being the same, but by each being him/herself and fulfilling the directives of Hashem.

2. The Mother’s Role. “Your small children, your women”. The Sassover noted that the Torah teaches us that it is the obligation of mothers to train their children to be on the right path of life.

3. An Eternal Legacy. “That you may live.” The Tarigraner explained that this means that although we leave this world, if we have decent and honest children, we have not died. (Noam Maggidim).

4. Tell It From the Torah. Our Feelings Will Follow. “For it is very close to you, in your mouth and in your heart to do.” The mouth is mentioned before the heart because sometimes it is harder to get our hearts involved – we must first take action. This is why we don’t necessarily feel like we are getting into something, we must not give up. Eventually, our feelings will follow.

D. Something To Say (R’ Dovid Goldwasser).

Each Of Us Is A Divine Messenger. “For this commandment, it not hidden from you . . . “. As noted above, if the Torah was in heaven, we would be required to pursue it. The Shem MiShmuel wondered how we can go up to heaven to study Torah. Further, he asks, how can a mortal person affect what happens in heaven? He answers that each of us is a messenger of G-d, put on this world to fulfill the mitzvos. A messenger possesses in some measure the traits and attributes of the sender. Therefore, our spiritual power and the good we do it have results that reach to the very heavens.

E. Torah Gems (Aharon Yaakov Greenberg)

1. To Be As Moshe. “You stand this day.” The Rambam writes that each of us can be as Moshe, and this is not dependent on our lineage or wealth. Rather, it depends solely on our desire to serve G-d. Thus Moshe said, “You stand this day” – all of you, both great and small, are worth of this. (Divrei Sha’ul)

2. The Power of Repentance. “You shall return to the L-rd your G-d.” The Baal Shem Tov noted that if a place is pitch black and one enters it with a candle, the darkness disappears. By the same token, if a person repents, even if he sinned before and sullied his soul, he becomes a new creature. If you return, you will reach all the way “to the L-rd your G-d.”

F. Lil’Mode U’lilamed (Rabbi Mordechai Katz)

1. All stand as equals before Hashem. “You are standing this day, all of you, before Hashem your G-d, your leaders, your tribes, your Elders, and your officers, all the men of Israel. Your little ones, your wives, your stranger that is in your camp, from the cutter of your wood to the drawer of your water.” This passage underscores that all members of Israel stood together as equals before Hashem. This is dramatic proof that to Hashem each individual, no matter what his station in life, has the same potential for spiritual greatness. Each person can, in his own way, rise to the summit of holiness. No one should consider himself too insignificant to be a partner in the Covenant between the Jews and Hashem. On Rosh Hashonah, Rabbi Levi Yitzchak of Berditchev rose to blow the shofar. As he was about to began, he stopped, removed the shofar from his lips and put it down. As the delay continued, the people grew restless, for they couldn’t understand why the Rabbi delayed. “My friends,” said the Rabbi, “in the rear of the shul sits a Jew who was kidnaped as a young child, brought up by a gentile family and drafted into the army. When he was 40 years old, he was finally freed and allowed to return to his people. This man had not been inside a shul since he was a child, until he joined us today. He couldn’t possibly remember the prayers he heard so long ago. Yet, he was so overcome with emotion at his return to the House of Hashem. He yearned to join in the expressions of devotion to Hashem. And so I saw him speaking the only remnants of Hebrew that he recalled from his youth — the letters of the Alef Beis. But he said them with such feeling that they rose straight to heaven. I therefore paused so that his letters will have time to reach Hashem, who will Himself form them into the words of our prayers. Now, we can begin the blowing of the shofar.”

2. Searching for the treasure within yourself. “For this commandment which I command you today is not hidden from you, nor is it far off .” With this passage, the Torah reminds us that the secret of life lies not in unreachable treasure, but directly in the Torah which is accessible to all.

3. Teshuvah (repentance). Moshe informed the Jews that even if they abandoned the Torah and were plagued with calamities, they could still regain Hashem’s favor if they repented. To do so, they had to declare that their sinful ways are wrong and actively change them. Teshuvah, the returning to Hashem’s fold, is not a simple matter. It often requires a lengthy and difficult process, complete with frustrations and backslidings. It sometimes takes place in stages; success in improving one aspect of our behavior gives us the impetus to proceed further. One should never become so frustrated by the lack of progress that he gives up the battle for Teshuvah entirely. As long as one is alive, there is still time for repentance. As our Sages say, “repent one day before your death.” A man once asked a Rabbi, “How do I do this? How do I know when I will die?” “That is exactly the point,” replied the Rabbi. “No one knows when he or she will die; thus, one should start doing Teshuvah immediately.”

G. Growth Through Torah (Rabbi Zelig Pliskin)

When you utilize all life situations for growth, you will experience joy. “And it will be when all of these things come to you, the blessing and the curse which I have given before you, and you shall take it to your heart.” Rabbi Yonoson Eybesheutz explained that every life situation — good and bad — has its unique test of our character, and can be utilized for growth or can lead to new faults. Everything is dependent on how we use or misuse the good fortune or tests which Hashem sends us. Therefore, the Torah tells us to take it to “our heart”; that is, it is up to us how we will respond to the various ups-and-downs of life (i.e., whether we use such events as an opportunity for self-improvement and growth). One who does so is able to feel joy whether Hashem sends him/her a blessing or a curse. As the Ohr HaChayim states, “since all occurrences are encounters with Hashem for our ultimate benefit,” we should react with joy to all life events.

H. Majesty of Man (Rabbi A. Henach Leibowitz).

Introspection — confronting ourselves. “And it shall come to pass . . . and you shall call to mind among all the nations where G-d has driven you.” Hashem tells the Jews of a time when they will be exiled and there, in the land of exile, “shall call to mind . . . “. The S’forno explains that this “calling to mind” is not simply a reminiscence of past events, but a deep introspection into one’s subconsciousness. This reflection is necessary to determine the motivation for every act — good or bad. This is the essence of “teshuvah” — sincere introspection followed by a honest comparison of one’s acts and deeds with the Torah’s absolute standards of right and wrong. How can we find our true motivations? Though we each have a complicated psychological code to decipher, the Torah assures us that we are each capable of breaking our personal code. Hashem created each of us with an unique power of self-analysis; this great potential heightens our responsibility to scrutinize all of our actions and motivations and correct them. It is precisely this “open-eyed” confrontation with ourselves that the S’forno describes as the essence of teshuvah. Though it is difficult, it is not beyond us, particularly during this special time preceding Rosh Hashonah.

I. Peninim on the Torah (Rabbi A.L. Scheinbaum).

“Vidduy” (Confession of Sins). “And you shall return to Hashem your G-d”. The Rambam states that the Torah is describing the foundation and essence of teshuvah, the first and most important (as well as most difficult) part of which is “Vidduy” (confession of sins). HaRav Simpson Raphael Hirsh notes that the Vidduy is not simply a confession of one’s sins to Hashem, but is also a confession of sins to ourselves. Hashem doesn’t need an avowal from us for He knows us throughly; we need this unreserved confession. Without personally facing our own ego, we can never truly improve. Confession is difficult, for within each of us is an “advocate” ready to justify and minimize our shortcomings and veil our self-image. Thus, the first step is our personal confrontation with the sins we confess in the Vidduy.

J. Love Thy Neighbor (Rabbi Zelig Pliskin).

Unity gives strength. “You are standing this day, all you before the L-rd, your heads, your tribes, your Elders and your officers, every man of Israel.” The Midrash comments on this verse — when are the Jews “standing”? When they are together.” Even a child can break a single reed; but a bundle of reeds can’t be easily broken.

K. Kol Dodi on the Torah (Rabbi David Feinstein).

A covenant with all Jews. “And not with you alone do I make this Covenant, but with those who are standing with us today before Hashem, and with those who are not with us today.” Rashi comments that this refers to future generations. This raises 2 questions: (a) how could the children present, who under halachah can’t be bound, have entered into the Covenant?; and (b) how could someone at that time bind unborn generations to the Covenant? The answer to the first question is that the soul of a child is mature from birth and fully capable of entering into a bond; it was those souls which Moshe brought into the Covenant. Similarly, while the future generations were not physically present, the genetic bases that would later produce them were present in that generation of Jews.

L. Reflections on the Sedra (Rabbi Zalman Posner).

The accessibility of the Torah. “For this commandment is not hidden from you, nor is it far off. It is not in the heaven, neither is it beyond the sea. For it is very close to you, in your mouth and in your heart, to do it.” Our reverence for the Torah, while obviously essential, can cause it to lose it immediacy to each of us individually. It may become something lofty for theologians, a formidable body of laws for the Talmudist, a rigorous way of life for the pious. The ordinary person? He can have nothing to do with the Torah. Moshe tells his people to beware of this false modesty. If you want to study and understand and practice Torah, you can. It is not an abstraction without meaning in your life, nor is it a mystery to all but the select few. It is not in the heaven, but right here on earth teaching us how to live at home, in business and at play. The Torah is close to you “to do it,” Moshe insists. Of course the Torah presents a challenge, but not an insuperable obstacle. There is a choice every person has, Moshe goes on to say in the next verses, but “choose life.” It is all in the hands of man himself.

M. Living Each Week (Rabbi Abraham Twerski)

1. Spirituality requires progress. “You are standing this day, all of you, before G-d: your heads, your tribes, your elders . . . your little ones, your wives . . . from the hewer of wood to the drawer of water.” In the ethical Torah writings it is often stated that angels are referred to as omdim (standing), whereas people are referred to as holchim (progressing). By this it is meant that angels are stationary, because they can never improve themselves. Angels do not have the capacity to become “better angels”. Human beings, by contrast, have great potential for self-improvement, and should always be making progress in perfecting themselves. The Book of Devarim is essentially one of chastisement, and here Moshe tells the Israelites, “Look how lax you are. You are all standing in a stationary position before G-d, instead of progressing. Everyone seems to have found a niche in which he or she feels comfortable, and no one is making an effort to elevate him/herself beyond the level of spirituality which has already been achieved.” We must push ourselves to not be content with anything less than the maximum level of spirituality attainable.

2. Perpetual teshuvah. “And you will return to G-d . . . And you will return and hearken to the voice of G-d.” Having said that as a result of the chastisement the Israelites will repent, why does the Torah repeat the statement? Teshuvah (repentance) is contingent upon the recognition that one has done something wrong. Improvement of one’s character defects can occur only if he has identified the defects. As we begin teshuvah, our perception of our defects may be limited, but as we begin to remove those defects which obscure our perception, our sensitivities improve, and we then discover defects of which we had been oblivious. As these are connected, our sensitivities become more acute, and we can perceive more things which need correction, and this becomes an ongoing process. This is why the Torah repeats the mitzvah of teshuvah. Having begun to do teshuvah, one becomes aware of things that require teshuvah, things to which one had previously become oblivious. Teshuvah is spiritual growth, and growth should be perpetual.

3. Within everyone’s means. “For this commandment which I command you this day is not too wondrous for you nor is it far beyond you… But the word is very near to you, in your mouth and in your heart, that you may do it.” The Torah will its many mitzvos might appear so difficult to observe that some people might say, “what’s the use of trying? I cannot possibly comply with all the requirements of the Torah.” “Not so,” says Moshe. “Observing the mitzvos is well within your means. Not only is it possible, but it is even much simpler than you think. All you have to do is make the decision and commit yourself to do so, and the rest will follow quite easily.” Even the greatest levels of spirituality are well within everyone’s reach. One needs only to make a sincere decision that this is what one wishes to achieve.

Weekly Parsha: Ki Savo

Ki Savo

I. Summary

A. Bikurim. Moshe concluded the legal section of his discourse with an account of the ceremonies to be performed in Israel re: the Bikurim (the first fruits of the 7 “Minim” [species] brought to the Kohein in the central Sanctuary). The donor was then to recite a prayer of thanksgiving recalling how Hashem delivered his ancestors from Egypt and brought the new generation into a land flowing with milk and honey.

B. Ma’aser. The Ma’aser (10% of the crop) of the 3rd year of the Shemittah cycle was to be given to the poor, following which the donor would offer a prayer declaring that he had obeyed the commandment to set aside Ma’aser for the Levi, orphan and widow.

C. Several Ceremonies. Moshe and the Elders then instructed the people to observe several solemn ceremonies once they crossed the Jordan river:

1. they were to erect large stones on Mt. Eival, and clearly inscribe on them all words of the Law;
2. they were to build an altar of stones and sacrifice burnt and peace offerings thereon, the latter to be followed by a sacrificial meal of the peace offerings to be eaten in an joyful atmosphere; and
3. the acceptance of the Law was to be ratified by the Twelve Tribes as follows: six Tribes were to stand on Mt. Gerizim, representing the blessings; the other six Tribes were to stand on Mt. Eival, representing the curses. The Levi’im were to stand in the valley between the mountains and proclaim curses on those who performed the following sins (and blessings on those avoided them):
   1. idolatry;
   2. dishonoring one’s parents;
   3. removing a neighbor’s boundary lines;
   4. misleading the blind;
   5. acting unjustly towards the stranger, widow or orphan;
   6. behaving in an immoral fashion;
   7. murdering someone in secret;
   8. taking a bribe to give false testimony in a case involving capital punishment; and
   9. failing to observe the commandments in general.

The Tribes were to respond to each blessing and curse with “Amen” (“truth”).

4. The consequences of their behavior. The people had frequently been warned about the consequences of disobeying Hashem’s commandments. As they were about to enter Israel, Moshe felt it incumbent upon him to place even greater emphasis on the results their future behavior would bring — if they observed Hashem’s words, they would receive numerous blessings (e.g., prosperity, the subjugation of their enemies, etc.); the alternative would lead to disaster (e.g., disease, famine, death, being overrun by a cruel nation and scattered and again being enslaved).

5. The third and final discourse. Moshe began his third and final discourse, during which he appealed to them to remember Hashem, Who watched over them in Egypt, during their wanderings in the wilderness and Who would continue to protect them in the future.

II. Divrei Torah

A. Something to Say (R’ Dovid Goldwasser)

1. Proper Kavanah (Intent). “I have not transgressed any of Your commandments and I have not forgotten.” Why the apparent redundancy? Obviously, one who has not transgressed has not forgotten. The S’fas Emes that sometimes we perform a mitzvah only out of habit, forgetting the reason behind it. While we perform the commandment, we lack the proper kavanah. Therefore, we declare in this verse that not only have we fulfilled the commandment but we have not forgotten its meaning.

2. A Silver Lining. “And it will be that just as Hashem rejoiced over you to benefit you and multiply you, so shall Hashem cause [them] to rejoice over to make you perish and to destroy you.” This verse seems to suggest that Hashem will, G-d forbid, cause rejoicing at the destruction of the Jewish people. How can this be? All punishment and suffering for our sins are not, G-d forbid, an act of revenge but are for our own good. Just as we are happy to see a clean garment after we wash our soiled clothing, so too there is happiness when we are “cleansed” from our sins. This explains G-d’s happiness. He is happy to see His children as a “new garment,” cleansed from our sins. We know that when tza’ras afflicted a building, the affected bricks had to be removed. While this seems to be a punishment, many times hidden treasures were found as part of this process. Through the punishment, positive results occurred. It is noted that the word “nega” (plague) has the same letters as “oneg” (delight), alluding to the idea that a seemingly negative experience can have positive results.

B. Soul of the Torah (Victor Cohen)

1. Educating Our Children. “Gaze down from Your Holy abode, from the heavens and bless Your people Israel.” The Sifri commented that “He should bless His children with sons and daughters.” The author of Avnei Nazer noted that one fulfills the giving of the first fruits for Hashem’s sake, he not only brings the first mature “fruits” from the ground, he also his own produce – fruit from the womb. We must, during our children’s early years, instill holiness in them through thorough Torah education, bringing them closer to G-d. When this is done, we are blessed with sons are daughters who are blessings to their parents and the entire Jewish people.

2. Proclaiming G-d’s Name. “Then all the peoples of the earth will see the Name of Hashem is proclaimed over you and they will be in awe of you.” R’ Baruch of Mizidaz notes that the nations of the world will revere G-d when they see that “you” (each of us) is proclaiming His greatness.

C. Torah Gems (Aharon Yaakov Greenberg)

1. The True Owner. “You shall take of the first of all the fruit of the earth which you shall bring of your land that the L-rd your G-d gives you .. . ” The concept of the bringing of the first fruits is to rid you of idea that it is your land and to bring you to the realization that it is the land that L-rd your G-d gives you. Akeidah.

2. Blessings Upon Us. “And all of these blessings shall come on you and overtake you.” Sometimes, because of ignorance, we flee from that which is good for us simply because we don’t recognize its goodness. Thus, the Torah promises that these blessings will come on, and overtake, us. Degel Mahaneh Ephrahim.

D. Rabbi Frand on the Parsha

1. They Will Reach You. “And all of these blessings shall come on you and overtake (reach) you.” Is not the latter part of the verse redundant? Even if blessings come upon you, you will not be totally satisfied if you do not appreciate what Hashem has truly done for you. Only if they penetrate – they reach you – will you be considered truly blessed. The Beis Av applies this line of reason to curses as well. What good does it do if Hashem sends us hardships and difficulties to gain our attention and we fail to get the message? Rav Noach Weinberg once met a Jewish man and invited him to his yeshivah. “I don’t need a yeshiva,” the man told him, since “the L-rd and I are already tight.” “How do you know that?,” Rav Weinberg asked. The man explained that he had been driving on his motorcycle when a monster truck came at him head on. His bike went over a cliff and crashed in a ball of flames, but he was miraculously able to grab hold of a branch and walk away unhurt. Rav Weinberg nodded and said, “terrific story. The L-rd definitely put that branch there to save you. But, tell me – who do you think sent that monster truck?!” How often we all overlook the message in blessings and apparent curses?

2. Expanded Borders. “And you will be only on top and not on the bottom.” One can’t be on top and on bottom on the same time. What, then, is the Torah teaching us? Rav Tzaddok HaKohein of Lublin draws attention to the prayer of Yaavetz, “if You will bless me and extend my borders.” Why does he ask for both a blessing and an extension? Rav Tzaddok explains that people may be given tremendous bounty, but if they are not equipped to handle it, it can destroy their life. Yaavetz thus asked that G-d “extend his borders” – make him a better and wiser person in order for him to be able to handle the blessing. How do we “expand our border”? By giving to our others – by giving our time and money to our others, by being attentive spouses, parents and children. The Talmud (Taanis 9a) states: “tithe in order to become rich”. At first glance, this seems to be some sort of segulah (charm). However, it is nothing of the sort. By tithing – giving to others – the bigger we become and the more we grow and, in turn, the more we are capable of handling wealth. May we all be blessed with being on top – being blessed with wealth – and not on bottom – having expanded borders with which to accept such blessing. possess within our souls.

E. Lilmode Ul’lamed (Rabbi Mordechai Katz)

1. Doing mitzvos quickly and eagerly. “Vi’ata Hinei Heiveisi,” says the bringer of the first fruits. “And now, behold, I have brought.” Chazal tells us that the word “Vi’ata” means right away, the word “Hinei” signifies happiness, and “Heiveisi” indicates that one gives of himself. Therefore, the performer of this mitzvah, like the doer of any mitzvah, is indicating this willingness to perform Hashem’s law quickly, eagerly and selflessly. This is proper approach to all of Hashem’s commandments.

2. Ma’aser for the poor. In this Parsha, the Torah reminds us that a tenth of one’s crop should be reserved the third year of the Shemittah cycle for the poor and needy. Once again, the Torah calls our attention to the plight of the destitute, and tells us that it is our obligation, we who have benefited from Hashem’s graces, to help them. One who contributes to charity shouldn’t think that he is losing through his donations, for he will actually gain in the long run. The rewards for giving Tzedakah are great. It is said that “Giving charity spares one from death.” Sometimes, the reward can come in unexpected ways, such as described in the following story. A certain man was so dedicated to giving tzedakah (charity) that he sold his own house to be able to continue doing so. Once, on Hoshana Rabba, his wife gave him a few coins and told him to buy something for their children in the marketplace. While on the way there, the man met someone who was collecting money to clothe an orphan. The man readily gave away all the money his wife had given him. But then, ashamed to return to the children empty-handed, he searched for something he could take from shul, where he found some abandoned esrogim (the citron used on Sukkot) used by children for play. He collected a sackful and brought them home. It so happened that the man had to go overseas and while packing accidentally included the sack of esrogim. When he arrived at his destination, he heard that the country’s king was suffering from a severe stomach ailment. The king’s physicians decided that only the fruit of the citron could provide relief, but no one could secure such a fruit on short notice. It was then that the man discovered the esrogim in his bag. He brought them to the palace, and upon the king’s recovery was rewarded handsomely for his contribution. The money he spent to aid the poor had been returned to him many times over. He indicated his gratitude by making a very large donation to those in need. Sometimes the reward for the charity-giver consists of the expressions of thanks offered by the recipients. However, one should be willing to given tzedakah simply because it is a mitzvah to do so.

G. Peninim on the Torah (Rabbi A.L. Scheinbaum)

1. Our joy. “And now behold I have brought the first of the fruit of the land which You have given me Hashem”. Is there any doubt that he is offering his fruits to Hashem? HaRav Yoseph N. Kornitzer explains that clearly everything belongs to Hashem. Consequently, what portion of our own belongings do we personally possess in mitzvos performance? We don’t have possession of the actual mitzvah; however, there is a specific essential component of each mitzvah which is inherently ours — our sensitive involvement in its performance. The joy and enthusiasm which one applies to mitzvah performance is his part of the mitzvah. The Charity money, Tefillon and candles, for example, belong to Hashem; but the emotion, fervor and excitement in performing their related mitzvos belongs to us. It is this joy which give us “license” for their possession.

2. Serving Hashem with joy. “Because you did not serve Hashem with joy and gladness of heart.” This suggests that the source of all punishment is serving Hashem without joy. Joy is an essential component of the service of Hashem. The Yalket Me’am Loez explains this ideal with a simple but profound analogy. A king had an uncontrollable son, whose unrestrained acts of self-indulgence were often a source of embarrassment to the king.

Whenever the king was about to punish him, the son would put on a sweet, angelic smile. When the king observed the happiness and sweet innocence in his son’s eyes, it became difficult for him to execute his planned punishment. When Hashem sees the inherent joy and happiness emanating from our service of Him, He defers punishment. Even if one is intellectually aware of the value of Torah and a Torah lifestyle, he must nonetheless experience it through joy.

H. The Majesty of Man (Rabbi A. Henach Leibowitz).

Concern for the perpetuation of Torah. Moshe, at Hashem’s command, gave a special Sefer Torah to the Levite Tribe. The other Tribes, upon hearing of this, became fearful, insisting that if Moshe gave the Sefer Torah to the Levite Tribe, their descendants would claim that the Torah was only given to them and not to all of the Tribes. This could lead to the Torah being lost from the Jewish people. Moshe had an unusual reaction to their complaints — he rejoiced! Moshe explained that until their complaint, he was unsure whether the Jews’ devotion to Torah was complete. Now that he saw their concern about future generations, he realized that their devotion was whole-hearted for it evidenced a concern for the perpetuation of Torah even in the face of a remote possibility that might occur in the distant future. This is the supreme manifestation — the litmus test — of faith and devotion to Hashem. Personal piety isn’t enough. One can’t say that he truly values Torah if he doesn’t appreciate the need to safeguard it for future generations and ensure the Jewish education of his children and fellow Jews. Rabbi Yaakov Emden notes that we have been privileged to see a miracle even greater than those witnessed at Mt. Sinai — the Torah has been studied and the mitzvos performed by Jews throughout history, for 3,000 years, through persecution and oppression. This is a miracle of the highest order.

I. Growth Through Torah (Rabbi Zelig Pliskin)

1. Be grateful for spiritual benefits before material ones. “And He brought us to this place, and He gave us this land, a land flowing with milk and honey”. Rashi explains that “this place” refers to the Holy Temple in Jerusalem. Shouldn’t the order of this verse be reversed, for the Jews entered the land much before they built the Temple? Rabbi Naftoli Tzvi explains that the Temple was a spiritual benefit and the land a physical benefit. We too should express our gratitude to Hashem in the same order.

2. Gain an awareness that all you have is a gift from Hashem. “And now I brought the first fruits of the land that Hashem gave me, and you shall place it before Hashem and you shall bow down before Hashem. Rabbi Chaim Shmuelvitz noted that we don’t find the idea of bowing down to Hashem in other commandments. Why is it mentioned here? The concept of bringing the first fruits to the Temple was to show gratitude to Hashem for all that He have given. It is an expression our awareness that everything we have is a gift from Hashem. Therefore, the Torah mentions that we bow down to Hashem, symbolizing our total submission to His will, because all that we have is from Him. The greater our awareness that all we have is a gift from Hashem, the more we will appreciate it. As our Sages point out, even a small gift from a important dignitary is precious; the greater the giver the more you treasure the gift. When you live with the realization that all you have is a gift from Hashem, you will enjoy immensely all that you have.

3. Rejoice with all the good that Hashem has given you. This a mitzvah — we are obligated to feel joy with what we are given by Hashem. Why do we need a directive to rejoice, since we should automatically be happy when we have good things? Man’s nature is to constantly want more than he presently has. “He who has 100 wants 200″ (Koheles Rabbah). Our moments of joy are mixed with sadness over what we lack. Therefore, the Torah commands us to rejoice over what we have, to strive to feel a joy that is complete. As Pirke Avos teaches, a wealthy person is one who feels joy with his/her lot.

4. When you are deserving of blessing, it will reach you even if you run away from it. “And it will come to you all of these blessings, and they will reach you, when you listen to the voice of Hashem”. If the blessings will “come to you”, why is it necessary to say “and they will reach you”? At times, a person doesn’t realize what is truly good for him and he mistakenly runs away from the blessing. Therefore, the Torah guarantees that the blessing will pursue the person and reach him even though he is trying to escape from it. Only after he receives the blessing will he become aware of what is truly good for him. This idea saves one much suffering — when things happen that at first glance appear to be negative, be patient before making final judgment. As one event leads to another, you may see that what you thought was negative is clearly positive in the end.

5. When you worry about the future, you are needlessly causing yourself mental anguish in the present. “Your life shall hang in life before you, and you shall fear day and night, and you will have no assurance of your life.” The Talmud explains that the: (a) first level refers to one who doesn’t own land and buys a year’s supply of grain each year; though he has grain for this year, he worries about the next year; (b) the second level refers to one who buys grains once a week; he is a worse situation, since he must find new grain every week; and (c) the third level refers to one who has to buy grain daily and constantly has something to worry about. Rabbi Chaim Shmulevitz cites this to point out that we create our own mental torture by our thoughts. If we have enough food for today, and can appreciate what we have, we are fortunate and will lead a happy life. If, however, we constantly worry about the future, we will never have peace of mind. Regardless of what will be in the future, we are causing ourselves suffering right now. Learn to have mental self-discipline — don’t dwell on what is missing unless it can lead to constructive planning. Why cause yourself unnecessary pain and anguish when you can keep your thoughts on what you do have in the present? The Chofetz Chaim said that everyone has something to worry about; it is preferable for a person to worry about spiritual matters and then he will be freed from worrying about material matters.

J. Reflections on the Sedra (Rabbi Zalman Posner).

True Bikurim. Moshe tells his people that when they enter Israel, they are to take “the first of the fruits” and bring it to “the place that G-d will choose.” This is the commandment of Bikkurim, the ceremonious bringing of the new fruits to Jerusalem. It is interesting to note that while the law of bikkurim stressed that the very first fruit to ripen be consecrated, there was no minimum quantity required. One grape or one fig could technically fulfill the letter of the law. How does this apply to us today? We all have our priorities. Some things are important; others are secondary. Some things are luxuries; others are necessities. Somewhere on the scale is our religious observance. Exactly what position on our “scales” does Judaism occupy? Bikurim is the first fruit. Before the Jew took care of his personal desires, he discharged his obligations to G-d. How much bikurim he gave was not important so long as it was his first. One of Rabbi Posner’s Rabbis remarked about three people, one who studied Torah 16 hours a day, one only 15 minutes, and the third not at all. “Which two are closer to each other?,” he would ask. Quantity is not the primary consideration. Even 15 minutes a day devoted to Torah study makes one a student of Torah, but those few minutes must have top priority, and then they are true bikurim.

K. Living Each Week (Rabbi Abraham Twerski).

Absorbing the tefillin. “And all the nations of the earth will see that the name of G-d is called upon you and will fear [revere] you.” The Talmud states that “the name of G-d is called upon you” refers to the Tefillin of the head. Why is it, then, that although so many people wear the tefillin, they have not achieved the reverence of other people? Rabbi Levi Yitzchak of Berdichev suggests that the words of the Talmud must be scrutinized more carefully. The Talmud does not state tefillin that are “on the head,” but “in the head.” It is only if the messages inscribed on the parchments within the tefillin are absorbed and have been incorporated into one’s mind that one can achieve the reverence of other people. These messages are the belief in the unity of G-d, the acceptance of serving Him with all one’s heart, soul and fortune, even to the extent of yielding one’s life to sanctify G-d’s name, and the remembrance that G-d delivered us from bondage to make us truly free. Tefillin on the head refers to a rather superficial ritual and while it is a mitzvah is of limited value. Tefillin in the head is the ideal — it refers to integrating the tefillin within one’s character, a sincere dedication and commitment to everything written in them, so that one’s every thought and every act is processed through the principles of the four portions contained in the tefillin.

Weekly Parsha: Ki Seitzei

KI SEITZEI

A. Marriage to a female P.O.W. If an Israelite captured a female prisoner of war in a battle outside Canaan, he could not marry her immediately. Rather, he was to shave her head, cut her nails, remove her garments of captivity and mourn her parents for a month, so that she would become unattractive to him. If, after this period, he still wished to marry her, he could do so; if not, he could not treat her a slave.
B. First-born/rebellious son. A first-born son inherits a double-portion, even if his mother is not beloved by his father. A rebellious son (i.e., one who has stolen and eaten and drunk a certain amount of food and wine after having been warned not to do so) is to be stoned.
C. Body of one who has been hanged. A body of one who was hanged should not be left on the tree overnight, but should be buried that same day.
D. Lost articles. One should return all lost articles to their rightful owners.
E. Railing. To promote safety, one should build a railing around his roof.
F. Sha’atnes/Tzitzis. One should not wear sha’atnes (a mixture of wool and linen). One should wear tzitzis on his garments.
G. Adultery. A husband who falsely accuses his bride of being unfaithful to him before their marriage, but after betrothal, is to receive lashes and a fine. If the charges prove correct, the wife is to be stoned. If a woman commits adultery, both she and the man involved are to be killed. One shouldn’t marry his father’s wife, or a member of Ammon or Moav.
H. Vows. One who utters a vow must fulfill it.
I. Interest/Loans to fellow Jews/Wages. One should not charge interest of a fellow Jew. If one lends money to a fellow Jew, he should not take as security something which provides the borrower with a livelihood. If the borrower is poor, the lender should return the security at night if it is needed by the borrower then. One should pay a hired worker at the completion of work.
J. Divorce. When a husband has grounds for divorce, the marriage is to be dissolved in a formal legal proceeding involving a Get (bill of divorce). If the woman marries again and becomes a divorcee or widow, she can’t remarry her first husband.
K. The Chalitzah Ceremony. If a married man dies childless, his surviving brother is to marry his widow and inherit the estate, so that the deceased brother’s line will not die out. If the surviving brother refuses to do so, he is subjected to the degrading Chalitzah ceremony because he refused to perpetuate his brother’s name.
L. Business ethics. Merchants and businessmen are warned to be extremely scrupulous in their trading. They must not have faulty scales or weights or try to cheat their customers.
M. Remembering Amalek. Finally, the Jews are told to remember the actions of Amalek, who attacked the Jews when they were weak. They must blot out the remembrance of Amalek from the earth.

II. Divrei Torah
A. Growth Through Torah (Rabbi Zelig Pliskin)

1. One must differentiate between wanting and desiring. “And it will be if you did not want her.” The Hebrew term “did not want her” is in the past tense. Why isn’t it stated in the future tense, since he wanted her in the beginning but later on he didn’t? There is a difference between passion and lust on the one hand, and wanting because of a rational desire that something or someone is good for you on the other hand. The Torah teaches that one who wants to marry another out of infatuation and passion based on physical attraction or other external trappings never really wanted the person from the beginning (therefore, the past tense is used). It was just desire, not a honest love for the other person. Rabbi Noach Weinberg said “love is the pleasure of seeking virtue; it is based on the reality of knowing the good qualities in another person. Infatuation, however, is blind; it is when your emotions prevent you seeing the entire picture and you mistakenly believe that the object of your infatuation is totally perfect and without any faults”.
2. Do all you can to help others in spiritual matters. “You shall not see the donkey of your brother or his ox falling on the way and not pay attention to them. Rather, you shall lift them up with him.” Rabbi Simcha Zissel wrote that the Torah prohibits us from causing any unnecessary pain to animals. If this applies to temporary pain, all the more so does it apply to long-lasting pain; if this applies to animals, all the more so does it apply to people; if this is so with respect to physical matters, all the more so with respect to spiritual matters.
3. Do not take advantage of the good heart of others. “If you happen to come across a bird’s nest on the road or in any tree or on the ground . . . and the mother bird is sitting on the fledglings or the eggs, do not take the mother with the children”. (In this verse, the Torah prohibits one to take an ownerless mother bird when it is sitting on its young or eggs. One must send away the mother bird, and only then is one permitted to take the young or eggs.) Rabbi Yoseph Chaim Zonnenfeld explains: one can’t catch a bird once it’s flying. But, mother birds are so concerned about the welfare of their children that they stay with them even when a hunter comes along. Therefore, the mother falls right into the hunter’s hands. If one were also able to capture the mother, one would take advantage of her compassion for her children. Thus, the Torah orders the hunter to send away the mother. We have no right to utilize her positive trait of mercy in order to capture her. All the more so, one must not take advantage of another person because she or he is soft-hearted.
4. Be careful not to cause others envy. “You shall not plow with an ox and donkey together”. Daas Zkainim explains that since an ox chews it cud and a donkey doesn’t, the donkey will be envious when it sees that the ox has food in his mouth and he doesn’t. Rabbi Chaim Shmuelevitz commented that this is a great lesson in how careful we must be not to cause others the pain of envy. If we must be careful with the feelings of an animal, all the more so must we be careful with the feelings of another person. Be careful not to boast about your accomplishments or possessions if others might feel envious.

B. Majesty of Man (Rabbi A. Henach Leibowitz)

Being perceptive to another’s needs. “You should not see the ox of your brother or his lamb lost and hide from them; surely, you shall return them to your brother.” The Torah commands us to return a lost ox or lamb to its rightful owner, warning us not to avoid performing this deed. The Ibn Ezra notes that this applies under all circumstances, including when one is going to war. Despite the tumult and confusion as a soldier leaves his family to rush into battle, he is still expected to notice a stray ox or lamb and return it to its rightful owner. Shouldn’t the Torah have excused someone experiencing such extreme circumstances? We learn from this that we are capable of, and must, exhibit sensitivity to our friends’ reality and struggles, even during our own crises. Although our minds may be preoccupied with our own survival, we must nonetheless be conscious of our peers’ needs at all times. (A child begins learning Talmud by focusing on the laws of torts, property and contracts. Why does a child learn these sections, rather than the seemingly more relevant laws of Shabbos or the Holidays, for example? The Vilna Gaon answers that when a child sees a discussion of every intricacy of every possible case that deals with another person and his/her property, the child realizes that the concern that the Torah want us to have for others.)

C. Kol Dodi on the Torah (Rabbi David Feinstein)

The prohibition against interest. “Do not take interest from your brother so that Hashem your G-d will bless you”. The Torah gives a reason not to take interest — so that Hashem will bless us. Why should this be a reason? Someone who charges interest is, so to speak, “blessing” himself and saying that he can take of his own needs. Therefore, Hashem doesn’t wish to help such a person. However, someone who lends without taking interest, because Hashem commands him to do so, doesn’t rely on his own means; rather, he risks his own funds without earning any return, showing his dependance on Hashem’s help. This is the person whom Hashem will bless.

D. Peninim on the Torah (Rabbi A.L. Scheinbaum)

The mother bird. The law noted above respecting a mother bird is especially striking in that it only applies to birds and not to wild beasts. Why? HoRav Zalman Sorotzkin suggests the following explanation: animals, as well as humans, give birth to offspring which have naturally common physical features and traits. Fowl, on the other hand, lay eggs which don’t hatch for a while. During this maturation time, the affinity which is natural in the human and animal world shouldn’t logically develop. Nonetheless, an almost unnatural boundless love develops between the mother bird and its egg. Although birds are not yet able to distinguish the features and characteristics of their young, they transcend uncertainty to show maternal love unto them. This is manifest by the act of resting on top of the eggs until the baby birds are ready to fend for themselves. This is a wonderful lesson for us — how often do parents base their relationship with our children solely on their personal proclivity towards them? Love for one’s children is all too often expressed in consonance with how much of a parent’s self he/she sees in them. Some even ignore their children if they do not “see” a promising potential in them. A parent’s love and relationship with his/her child shouldn’t be contingent upon specific characteristics, but should be boundless and unconditional. The mother bird’s unrestrained devotion to her young serves as a lesson for us all.

E. Reflections on the Sedra (Rabbi Zalman Posner)

One thing leads to another. There is significance in the sequence of the first paragraphs of this Parsha. The first relates to a female POW taken as a wife. The second is that of the hated wife and her son. The third is the wicked, rebellious son. The fourth is the executed criminal. The commentators observe that each is a consequence of the preceding paragraph. Good does not spring from evil. Trouble and calamities have their roots in men’s deeds. In Pirkei Avos we learn that “one mitzvah leads to another and one sin leads to another.” Nothing we do happens in isolation, everything leaves it mark. Every deed brings others like it in its wake. Each mitzvah is a link creating the next link in the chain of good deeds. Those seeking to infuse a more Jewish spirit into their lives and homes have found that the introduction of Shabbos kiddush and lighting candles, for example, leads to more observance and more Shabbos. The gradual accretion of mitzvos in the home engenders a Jewish spirit in the home that cannot be duplicated and leaves an indelible impression.

F. Living Each Week (Rabbi Abraham Twerski)

1. The primacy of gratitude. “You should not abhor an Egyptian, because you were a stranger in his land.” The concept of gratitude is accorded utmost importance in Judaism. The very first words a person says upon arising are Modeh Ani (I give thanks to You), expressing gratitude to G-d for another day of life. Expression of thankfulness to G-d is a recurrent theme in our prayers, in which we thank G-d for our health, for our sight, for having something to wear and for our ability to walk. After each meal we say a blessing, thanking G-d for the food He has provided. Many times during the day we recite berachos (blessings) to express gratitude to G-d for providing our needs. Commendable as it is, conventional gratitude is not uniquely Jewish. Every sensitive and responsible person can understand that it is only decent and proper to express gratitude for favors received. The singular character of Torah gratitude is contained in the above verse, that we are not to reject an Egyptian who wishes to embrace Judaism because “you were a stranger in his land,” i.e., Egypt was host to the Israelites at one time, and this kindness must be acknowledged. Despite their subsequent treatment of the Jews, the Egyptians had previously shown them hospitality and we must thus acknowledge our gratitude for their having done so for our ancestors. Even if we have abundant reasons to be resentful toward someone who was in any way a benefactor, we must nonetheless show our gratitude. This is the uniqueness of Torah gratitude.
2. Honest measures: a guide to spirituality. “You shall not have in your house diverse measures, a great and a small. A whole and just weight you should have . . . ” The literal Torah prohibition is against having dishonest weights which would result in cheating others in commercial transactions. The Rabbi of Kotzk said that the commandment, “do not deceive another person,” is the letter of the law, but beyond the letter of the law is the implication, “do you deceive yourself.” Much the same can be said regarding the law of dishonest measures, because having two sets of measures can result in one’s cheating oneself. The double standard is a very commonly encountered phenomenon. We may condemn certain behavior in others although we tolerate it in ourselves. This is accomplished by having two sets of measures, one which we apply to ourselves, and another which we apply to others. In the above verse, the Torah is reminding us that in all areas we must have fair and equal measures.

G. In the Garden of the Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z’tl)

War and Peace. Every day, we conclude the Shemoneh Esreh prayer by praising G-d “who blesses His people Israel with peace.” And when describing the blessings G-d will bestow upon us if we follow His will, our Sages state, “peace is equivalent to all other blessings.” Why does peace play such a fundamental part in our Jewish heritage? Every man’s soul is “an actual part of G-d from above.” Therefore, he possesses a natural desire to allow that G-dly spark an opportunity to express itself. He seeks to grow in understanding in a harmonious environment without being confronted by external challenges. Unfortunately, this is not always possible. We live in a material world which by nature encourages selfishness and the search for spiritual growth may often lead to conflicts of interest, and at times, actual conflict. These concepts are alluded to in the name of this week’s Torah reading, Ki Seitzei, which begins: “When you go out to battle against your enemies.” In the soul’s natural environment — the spiritual worlds above — there is no conflict. When, however, the soul “goes out” from that setting and descends to our material world, it is confronted by challenges that may require it to engage in battle. This is the Torah’s conception of war, a struggle to transform even the lowest elements of existence into a dwelling for G-d. A person need not fear undertaking such efforts; on the contrary, he is assured Divine blessing. A person must challenge himself; and this means more than a commitment to gradual progress. This endeavor involves a constant struggle. A person cannot reach a level of spiritual achievement and then “rest on his laurels”. Instead, he must continually strive to advance further. The inner “battles” necessary to bring this commitment to the fore tap the essential and unbounded Divine potential each of us possess within our souls.

Weekly Parsha: Shoftim

I. Summary

A. Judicial System. Moshe reviewed the regulations needed to ensure the conditions for a civilized society. Local judges and officers were to be appointed in each city, and justice was to administered righteously and impartially. A judge was strictly forbidden to show bias or accept a bribe. If the local judge found a case too difficult to decide, he was to refer it to a higher authority (i.e., the Koheinim and Supreme Court sitting at the Court of the Sanctuary), whose decision was final (with refusal to abide by their verdict punishable by death).

B. The crime of idolatry. The crime of idolatry, determined after a thorough inquiry, was to be punished by death by stoning. The accused couldn’t be condemned by the testimony of a single witness alone; rather, the testimony of at least two witnesses was required (and these witnesses were to be the first to carry out the execution).

C. Qualifications of a king. Moshe noted that a time would come when the people might desire a king to rule over them, as did other nations. When this occurred, the king was to be a native Israelite chosen by Hashem, who was not to misuse his powers to amass many horses, maintain a harlem or accumulate great wealth. He was to handwrite a copy of the Torah, so that he would be G-d-fearing and Torah observant.

D. The Koheinim. After enumerating the gifts that the Koheinim were to receive for their sustenance, Moshe ruled that if a Kohein from another city came to the Sanctuary, he could minister together with the Koheinim already there and share in the dues they received.

E. Superstition/magic. The Torah forbids all form of superstition and “magic” practiced by the soothsayer. Israel has no reason to resort to such tricks, for Hashem would provide inspired prophets from among them to communicate His will. False prophets speaking in the name of idols were to be punished by death. The false seer could be distinguished from the true one by non-fulfillment of his predictions.

F. Theft. Removing a landmark to enlarge one’s own estate constitutes theft.
vii. Witnesses’ Testimony. Before one can be convicted, his crime must be confirmed by at least two witnesses. If a witness was shown to have given false testimony, he received the punishment intended for the defendant.

G. Exemptions from military service. The Jews shouldn’t display fear before engaging in battle with a powerful enemy, for Hashem will protect them. Three categories of men were exempt from military service; one who had just: (a) built a new house, but hadn’t yet dedicated it; (b) planted a vineyard, but hadn’t yet enjoyed its fruit; and (c) become betrothed.

H. Rules of engagement. Before Israel attacked a hostile city, she should try to negotiate a peaceful entry, in which case the city’s inhabitants would become subservient to Israel. Only if these peace efforts failed could war be waged. If Israel was victorious, all men of the enemy were to be killed, but their women and children were to be spared. Fruit trees were not to be destroyed during a siege where there were other things available, so that they could continue to benefit the new inhabitants of the conquered city.

I. Responsibility for murder in the city. If the body of a murder victim was found in a field, and the murderer couldn’t be found, responsibility for the murder rested with the city nearest to the scene of the murder. In atonement, the Judges and Elders of the city, attacking on behalf of all of it’s inhabitants, were to slaughter a young heifer in an uncultivated valley containing a stream. They were then to wash their hands in the Koheinim’s presence, testify that they weren’t responsible, and pray for forgiveness.

II. Divrei Torah

A. Lil’mode U’lilamed (Rabbi Mordechai Katz)

The Levites’ share. The Levi’im were a “crown jewel” of Israel. Their loyalty prompted Hashem to appoint them guardians of His Sanctuary; they were considered princes of the people and models of holiness. Yet, they weren’t granted their own land in Israel, but rather had to rely on the donations and offerings of the rest of the populace. Why? Hashem knew they were worthy of special duties and tasks. However, He was concerned that if they were to cultivate their own land and raise their own crops, they would become increasingly self-centered. If they prayed for assistance, they might have only their needs in mind, and devote their service to improving their own lot. To ensure that they would continue to pray for the welfare of the entire Jewish nation, Hashem made it so their sustenance depended on the well-being of the rest of the Jews. Even princes must be aware that they can’t separate their fate from the rest of the people’s fate.

B. Peninim on the Torah (Rabbi A.L. Scheinbaum)

Responsibility for murder. The Misneh in Sottah explains that the Elders absolved themselves for blame in the death of the murder victim by showing that no one who came into their presence was allowed to leave without food or an escort. Rashi extends this concept with the interpretation that “we didn’t send him away without food, thereby forcing him to steal, through which he was killed”. Failure to exercise communal responsibility towards the unfortunate in an indictment of Jewish leadership and the entire community.

C. Love Thy Neighbor (Rabbi Zelig Pliskin)

1. We must do chesed (acts of lovingkindness) every single day. “To love your Lord . . . all of the days of your life”. The Chofetz Chaim notes that the Torah stresses that we must walk in Hashem’s ways all of the days of our life, which the Sages stress means that we must emulate His ways by bestowing kindness and compassion unto others every day. Some people mistakenly believe that if they do someone a favor, especially a major one, they have fulfilled their obligation to do chesed for the next few weeks. Thus, the Torah reminds us that the obligation of chesed applies every single day.

2. We must do everything possible to protect others from shame. “And the officers shall speak further to the people and they shall say what man is there that is fearful and fainthearted? Let him go and return to his house and not let him make the heart of his brethren faint as well as his heart.’” In addition to the three categories of men noted above who were exempt from military service, a fourth category is added — one who is fearful and fainthearted. Rabbi Yossi Hagili explains that this category refers to someone who fears that he is unworthy of being saved because of his transgressions. Rabbi Yossi adds that this is the reason why the other three categories were told to go home — if someone were to leave the ranks because of his sins, he would feel embarrassed; however, since other groups were also sent home, others wouldn’t know why he was leaving. This is truly amazing — a large number of soldiers were sent home during war time in order to save a sinner from humiliation. We must learn from this that we must do everything possible to protect people from shame. At a Pesach Seder, Rabbi Yitchak Hutner was splashed by wine inadvertently spilled by someone, staining his kittel (the white robe worn by many at the Seder). To save the other person from shame, Rabbi Hutner immediately said “a kittel from the Seder not stained with wine is like a Yom Kippur Machzor (prayer book) not wet with tears.”

D. Growth Through Torah (Rabbi Zelig Pliskin)

1. Be a judge of your own behavior before the behavior of others. “Judges and police you shall place for yourself”. Rabbi Simcha Bunim commented “that is, before you make judgements about other people, judge yourself first”. As the Sages said, “first correct yourself and only then correct others”.

2. Regardless of how wise you are, if you are biased you will not be objective and will not be able to see the total truth. “For bribery blinds the eyes of wise men”. There is no greater bias than our desire to see ourselves in a positive light; we do not want to see any fault in ourselves and like to believe that we are full of virtues. This bias prevents us from taking a honest look at ourselves and objectively finding our faults and limitations. But self-improvement is the goal of our existence, and because it is so important we must force ourselves to reject the “bribe” of our own bias. Make every effort to view your life as that of a total stranger — only when you can honestly see who and where you are can you grow spiritually and improve your character traits.

E. Majesty of Man (Rabbi A. Henach Leibowitz)

Preparing the way. “You should prepare the way so that every murderer should flee there”. The Torah implores the Jews to “prepare the way” for the unintentional murderer to reach the safe haven of the City of Refuge. Thus, they prepared road signs that pointed the way to the nearest City of Refuge. The Talmud (in Makkos) states that just as Hashem shows the way for the unintentional murderer, He certainly does the same for the righteous. Hashem places “road signs” for all of us, directing us to the correct path to follow for a successful life. When the unintentional murderer came to a fork in the road, the sign pointed him in the right direction. We too have a road map — the Torah — when we reach a fork in the path of life.

F. Living Each Week (Rabbi Abraham Twerski)

Everyone is a judge. “Judges and enforcing officers shall you give unto yourself.” The words “you” and “yourself” in the Hebrew text are in the singular. This is therefore not only a communal mitzvah, i.e., to establish a judicial system, but also an order to each individual to develop a “judge” and an “enforcing officer” within himself. Every person has the obligation to sit in judgment on his own actions. There are many laws that regulate the conduct of judges. First and foremost is that a judge may not take a bribe. Regardless of how great and learned a person may be, he is not only vulnerable to the perverting effects of a bribe, but the Torah says that such distortion of judgment is inevitable. We constantly make judgments in our daily lives. Sometimes we ponder about whether to do something, and at other times we come to a conclusion to act or not act with little or no deliberation. In either case we have made a judgment and we must therefore ask ourselves, was this judgment made objectively or were we “bribed”? Whenever there is a personal interest involved, there is the potential for a “bribe.” How can we escape the risk of being misled by our personal interests? Pirkei Avos teaches, “provide yourself with a teacher, and acquire for yourself a trusted companion.” The objective opinions of people who sincerely care for us may help prevent us from being misled by ulterior motives into making decisions which are not truly just.

G. In the Garden of the Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z’tl)

A measuring rod. Ever since his creation, man has felt the need to search for truth. Simultaneously, however, he has had to face the limits implied by his own subjectivity, and the awareness that the insights he discovers are thus limited in scope. By giving the Torah, G-d provided mankind with an absolute standard of Truth. In contrast to our subjective insights, the Torah gives us objective values — guidelines and principles that are applicable in every situation, in every place and at every time. What is man’s responsibility? To judge. To subject himself and his surroundings to scrutiny and to determine the conduct prescribed by the Torah. He should then act upon that judgment and endeavor to modify his life and environment accordingly. In this way, he elevates himself and his surroundings, lifting them into a connection with G-d that transcends human conceptions of good.