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Rosh Hashanah 5780

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Tipping the scales[1]

דרשו יקוק בהמצאו קראוהו בהיותו קרוב
Seek out Hashem when He is to be found; call out to Him when He is close[2]

Every person has a mix of merits and transgressions. We are taught that someone who has more merits than transgressions is considered a tzaddik, a righteous person. Someone who has more transgressions than merits is considered a rasha, a wicked person. Someone who is exactly 50-50 is considered a beinoni, someone in the middle[3]. On Rosh Hashanah, everyone’s status is determined. Someone who is ruled as a tzaddik is sealed for life. Someone who is ruled as a rasha is sealed for death. Someone who is a beinoni has their judgement stalled until Yom Kippur. If they repent, then they will be sealed for life. If not, they will be sealed for death[4].

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Nitzavim 5779

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Shared responsibility[1]

הנסתרת ליקוק אלקינו והנגלות ל̇נ̇ו̇ ו̇ל̇ב̇נ̇י̇נ̇ו̇ ע̇ד-עולם לעשות את-כל-דברי התורה הזאת
The hidden [deeds] are for Hashem our G-d, and the revealed [deeds] are for us, our children, forever, to fulfill all the words of this Torah[2]

This week’s parsha contains one of Moshe’s last major speeches to the Jewish people. He starts by pointing out that the entire people were present during this speech[3]. The leaders, the commoners, the women, the children, the converts. No one was missing. Moshe was bringing everyone into a covenant with G-d, for all generations. Part of this covenant involved a shared responsibility for one another. If some people sin, all could be punished. We should all ensure that our fellow is on their best behavior, and not turn a blind eye.

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Ki Savo 5779

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The unique G-d; the unique nation[1]

את-יקוק האמרת היום להיות לך לאלקים וגו’ ויקוק האמירך היום להיות לו לעם סגלה וגו’‏
Today you have he’emarta Hashem to be for you a G-d…Today Hashem he’emircha you to be for Him a cherished[2] nation[3]

This week’s parsha uses two unusual words to describe the relationship between Hashem and His nation, the Jewish people. These words seemingly don’t occur anywhere else in scripture[4]. Rabbi Elazar ben Azariah expounded[5] these words as follows: Hashem said to the Jewish people: “You have made me one חטיבה in this world, as the verse says[6]: ‘שמע ישראל יקוק אלקינו יקוק אחד, Hear O Israel, Hashem is our G-d, Hashem is One’. [Therefore], I will make for you one חטיבה in this world, as the verse says[7]: ‘ומי כעמך ישראל גוי אחד בארץ, Who is like Your nation, O Israel, one nation in the land’”. Rabbi Elazar ben Azariah seemingly didn’t help us identify the meaning of he’emarta and he’emircha in this week’s parsha. He used the similarly uncommon word chativa to define them. What does this word mean?

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Ki Seitzei 5779

Returning what was lost[1]

לא-תראה את-שור אחיך או את-שיו נדחים והתעלמת מהם השב תשיבם לאחיך
Do not see your brother’s ox or his sheep straying and hide yourself from them; [rather] you shall surely return them to your brother[2]

This week’s parsha contains more mitzvos than any other. One of them is a classic case where the Torah’s concern for interpersonal relationships is demonstrated. We are commanded to return lost objects to our friend. If we see that their possession was dropped, we have to make our best efforts to get it back into their hand. There are those that suggest that if we are commanded to be concerned for another’s monetary objects, all the more so we should be concerned for their souls[3]. However, as with everything in Torah, there are many layers of meaning[4]. Some want to suggest[5] that the verse itself is referring to a concern for another’s spiritual welfare.

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Shoftim 5779

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Gifts of appreciation[1]

וזה יהיה משפט הכהנים מאת העם מאת זבחי הזבח אם-שור אם-שה ונתן לכהן הזרע והלחיים והקבה
This will be the law for the Kohanim: Those from the nation who slaughter a cow or a sheep will give to the Kohen the [animal’s] shoulder, cheeks, and stomach[2]

Hashem’s chosen family for the Temple service is the Kohanim, the descendants of Aharon. What comes with this responsibility is certain gifts. The rest of the nation are commanded to give some of the produce to Kohanim, as well as the choicest parts of their animals. The gemarra asks[3] a simple question: If a Kohen grabs away the gifts owed to them from the original owner, is that showing that they cherish the mitzvah? Or is that disrespectful to the mitzvah. The gemarra answers that the Torah says for the non-Kohen to give the animal parts to the Kohen, not that the Kohen should take it.

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