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VeZos HaBeracha 5784

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Smashing the evil inclination[1]

ולכל היד החזקה ולכל המורא הגדול אשר עשה משה לעיני כל-ישראל: בראשית ברא אלקים את השמים ואת הארץ
And for all the mighty hand and all the great wonders that Moshe did before the eyes of Israel. In the beginning of G-d’s creating Heaven and Earth[2]

Our Sages tell us[3] that the final verse of the Torah is an allusion to Moshe breaking the tablets. When he came down from Mount Sinai with the two stone tablets, those that were literally engraved by G-d Himself with the Ten Commandments, he saw the Jews worshipping a Golden Calf[4]. In a rage, he broke the tablets by smashing them to the ground. Our Sages tell us[5] further that Hashem was pleased with this reaction, and told him “Yesher Koach!”

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Ki Seitzei 5783

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Birds, chicks, and bris milah[1]

כי יקרא קן-צפור לפניך בדרך וגו’ והאם רבצת על-האפרחים או על-הביצים לא-תקח האם על-הבנים: שלח תשלח את-האם ואת-הבנים תקח-לך למען ייטב לך והארכת ימים
When you chance upon a bird’s nest while on the way…and the mother is perched on her chicks or on her eggs, don’t take the mother upon the children. [Rather][2] send away the mother bird and take the children for yourself, in order to be good for you and that you’ll lengthen your days’[3]

A popular mitzvah nowadays is the mitzvah to send away the mother bird. Perhaps because of the Torah’s promise of a long life, people yearn for an opportunity to fulfill this mitzvah. The Torah tells us not to take the chicks or eggs when the mother bird is perched upon them. Rather, send away the mother bird, and then take the children for yourself.

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Re’eh 5783

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Preemptive incentives[1]

את-הברכה אשר תשמעו אל-מצות יקוק אלקיכם אשר אנכי מצוה אתכם היום: והקללה אם-לא תשמעו אל-מצות יקוק אלקיכם וגו’‏
The blessings [you’ll receive] for your listening to the mitzvos of Hashem your G-d, that I command you all today. And the curses [you’ll receive] if you don’t listen to the mitzvos of Hashem your G-d[2]

The parsha begins with instructions to the Jewish people which they are to follow upon entering the land. They are to divide onto two mountains, one called Har Gerizim and one called Har Eival, and a series of blessings and curses are to be enunciated. These blessings are to follow upon proper Torah observance, and the curses for the opposite. However, many note[3] an inconsistency in the verses which describe this ceremony. When describing the blessings, it says they are to follow “for listening to the mitzvos”. However, when describing the curses, it says they are to follow “if you don’t listen”. The curses sound conditional, and the blessings more definite. What gives?

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Eikev 5783

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Prized Heels[1]

והיה עקב תשמעון את המשפטים האלה ושמרתם ועשיתם אתם ושמר יקוק אלקיך לך את-הברית ואת-החסד אשר נשבע לאבתיך
It will be Eikev you listen to these judgments and safeguard and fulfill them, Hashem your G-d will guard you, the covenant, and the lovingkindness that He swore to your forefathers[2]

Our verse uses an unusual expression. “It will be Eikev you listen” to Hashem’s commandments. Eikev usually is translated as heel. Targum Onkelos translates[3] it in this case as “in return for your listening to these judgments”. Meaning, the verse is telling us a reward we’ll receive for our mitzvah observance. However, our Sages were bothered[4] why didn’t the verse use the traditional word בעבור, meaning due to our loyalty, we’ll receive reward. Why use the same word for heel? Furthermore, the verse sounds like it’s encouraging us to serve Hashem to receive reward. The problem is, our Sages adjured[5] us to do just the opposite[6]!

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Devarim 5783

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Golden opportunity[1]

אלה הדברים אשר דבר משה אל-כל-ישראל בעבר הירדן בערבה מול סוף בין-פארן ובין-תפל ולבן וחצרת ודי זהב
These are the words that Moshe told all of Israel, across the Jordan River, in Aravah, across from the Reed Sea, between Paran and Tofel, and Lavan, and Chatzeiros, and Di Zahav[2]

In the beginning of Sefer Devarim we are told that Moshe spoke to the entire Jewish people. The Torah is extremely precise with the location of this speech. Rashi explains[3] that in fact, the Torah is not telling us geographical information. Really, Moshe was rebuking the people. The places that the Torah is telling us are allusions to prior sins that the Jews committed. Focusing on the last one, Di Zahav, we are told that it is a reference to the sin of the Golden Calf. The hint is that the Jews had so much gold from the Egyptians, that they yelled out “Dai”, meaning “Enough!”. They didn’t know what to do with it, so they ended up making a Golden Calf as an idol[4].

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VeZos HaBeracha 5783

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Amazing awe allusions[1]

ולכל היד החזקה ולכל המורא הגדול אשר עשה משה לעיני כל-ישראל
The entire strong hand, and the great awe that Moshe performed before the eyes of the entire Jewish people[2]

Just before Moshe took on the mantle of leadership of the Jewish people, Hashem showed him the famous vision of the burning bush. The Torah describes[3] it as an Angel appearing to him in the flame (בלבת-האש)[4] of the bush. This was to hint to him the two forms of awe of G-d. One comes from a sense of submission, humility, and meekness. The other comes from a sense of pride at the opportunity to serve Hashem. These two ways can be compared to water and fire, respectively. Hashem appeared to Moshe in a mere bush, to allude to meekness and submission, and in a flame, to allude to pride.

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Ki Seitzei 5782

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The famous Taz and the bread of Ammon and Moav[1]

לא-יבא עמוני ומואבי בקהל יקוק גם דור עשירי לא-יבא להם בקהל יקוק עד-עולם: על-דבר אשר לא-קדמו אתכם בלחם ובמים בדרך בצאתכם ממצרים וגו’‏
An Ammonite or a Moabite may not marry into the congregation of Hashem. Even the tenth generation shall not marry into congregation of Hashem, forever. [This is] for the matter in which they didn’t greet you with bread and water as you departed from Egypt…[2]

Although marriage with a non-Jew is forbidden, obviously if someone converted to Judaism they can marry into the fold. However, some nations have restrictions on who or when they can marry. For example, an Egyptian or an Edomite may only marry into the congregation after three generations of being Jewish. In contrast, the Torah forever forbids the nations of Ammon and Moav from marrying into the Jewish people, even if they converted sincerely. Even their descendants are restricted. Why is this? The Torah says it’s because they didn’t greet us with bread and water. The implication is that had they given it to us, we would have been permitted to eat it[3].

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Shoftim 5782

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Refuge from death[1]

ואם-ירחיב יקוק אלקיך את-גבלך כאשר נשבע לאבתיך ונתן לך את-כל-הארץ אשר דבר לתת לאבתיך: …ויספת לך עוד שלש ערים על השלש האלה
If Hashem will expand your borders, as He swore to your forefathers, He will give to you the land that he spoke to give to your forefathers…and He will increase for you three more cities, in addition to these three[2]

The Torah has an interesting concept known as the Arei Milkat, the Cities of Refuge. If someone were to accidentally murder another, the Torah commands this person be exiled to the Arei Miklat. They serve simultaneously as an atonement for the person’s lack of precaution[3], and as a safe refuge from any relatives that may want to avenge their deceased[4]. The Torah mandates three cities on the east side of the Jordan River, and three on the west. However, a verse in our parsha speaks of the future, the Messianic days[5]. In those days, the land of Israel will expand in size. The Torah tells us that with this added territory will come three new cities of refuge. A question that many ask on this is that in the future, no nation shall lift up sword against nation[6]. In fact, death will be abolished[7]. If so, what is the need for three new cities of refuge? The original ones will prove obsolete, as there won’t be any more accidental murders, so why add more?

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Re’eh 5782

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A bloody habit[1]

רק חזק לבלתי אכל הדם כי הדם הוא הנפש ולא-תאכל הנפש עם-הבשר
Be very strong not to eat blood, for blood is the life-source. Don’t eat the life-source with the flesh[2]

The Torah is very redundant when precluding the consumption of blood. It cautions several times against eating it. Our Sages provide different reasons for each of these instances. One interesting occurrence is when the Torah says רק חזק, be very careful and steadfast against its consumption. Rashi brings[3] a dispute what this is teaching us. One opinion says that the Jews were steeped in blood, so the Torah has to be extra stern in its prohibition. It would seem then that the Jews at the time of the giving of the Torah were accustomed to excessive consumption of blood. This isn’t the case anymore[4]. It would seem the Torah was successful at ridding us of a hazardous lifestyle.

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Eikev 5782

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Truthful exaggerations[1]

שמע ישראל אתה עבר היום את-הירדן לבא לרשת גוים גדלים ועצמים ממך ערים גדלת ובצרת בשמים
Hear, O Israel, that you are passing over the Jordan River today[2]. [You are] coming to inherit greater and mightier nations than yourselves, and walled cities that reach[3] the Heavens[4]

Moshe’s goodbye speech includes a call to action to conquer the land of Israel. In this speech, his words aren’t exactly encouraging. He wants them to be fully aware of the threats that they face, and that Hashem is on their side. As part of his description of the foreign nations that they can plan to conquer, he says that they have fortified cities that reach the Heavens. This sounds quite astonishing, and is even hard to swallow. Indeed, our Sages say[5] that this is an example of the Torah exaggerating. Another example is, “the earth shattered from the noise of their commotion”[6]. The Torah does this sometimes, so we shouldn’t be surprised.

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