Lech Lecha 5781


Considering proper thoughts[1]

ואברכה מברכיך ומקללך אאר ונברכו בך כל משפחת האדמה
I will bless those that bless you, and he[2] that curses you I will curse, and all the families of the land will be blessed through you[3]

The parsha begins with Hashem commanding Avraham to leave his homeland and to travel to an unknown destination. We know that Hashem intended to take Avraham to the land of Canaan, a prosperous and beautiful land promised to be given to his descendants. However, Avraham didn’t yet know his destination. As a means of an introduction to what was in store for Avraham and his descendants, Hashem promised him tremendous blessings. Wealth, prosperity and fame were to await him. Hashem told Avraham that those that bless him will themselves be blessed, and those that curse him will themselves be cursed. However, the verse is presented with an anomaly. Regarding blessings, Hashem first said what He will do, and then said the subject of His action. He will bless those that bless Avraham. However, regarding curses, Hashem preceded the subject to the verb. Those that curse Avraham will be cursed. Why did Hashem speak this way and change the order[4]?

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Noach 5781


Not just childrens’ stories[1]

על שלשה דברים העולם עומד על התורה ועל העבודה ועל גמילות חסדים
The world stands on three things: On Torah, on Avodah (Divine service), and on Gemillus Chassadim (bestowal of loving kindness)

הקנאה והתאוה והכבוד מוציאין את האדם מן העולם
Jealousy, lust, and a desire for honor take a person out of the world[2]

If we analyze the stories that the Torah begins with, we’ll see a recurring theme. Many of them show the shortcomings and failures of mankind. Adam and Eve failed to refrain from eating from the Tree of Knowledge. Their son Kayin murdered his brother Hevel. The generations in Noach’s lifetime, before and after the flood, were abysmal. Murder and theft were rampant, and the result was the entirety of mankind, save for Noach and his family, were wiped out. Afterwards, their progeny chose to rebel against G-d, resulting in their dispersion. Why were all these failures recorded in the Torah? There must be some reason, as the Torah is the guidebook to living a proper life. What can we learn from all of these sins?
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Bereishis 5781


The greatest chessed[1]

ויעש יקוק אלקים לאדם ולאשתו כתנות עור וילבשם
Hashem, G-d, made special clothes[2] for Adam and his wife, and He clothed them[3]

Chazal note[4] that the Torah begins with an act of chessed, loving kindness. The example given is that Hashem clothed the naked Adam and Eve[5]. After sinning by eating from the forbidden fruit, Adam and Eve felt ashamed that they were unclothed[6]. As an act of kindness, Hashem formed for them clothing, to remove their shame. This choice of example is very surprising. This is the first act of chessed in the Torah? Hashem literally created the entire universe. He created Mankind. Why isn’t that considered the first chessed of the Torah?

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Shemini Atzeres / Simchas Torah 5781


The prerequisite of unity[1]

בני, בבקשה מכם עכבו עמי עוד יום אחד. קשה עלי פרדתכם
My children, I implore of you to stay with Me one more day. It is difficult for me preidaschem[2]

Shemini Atzeres is an interesting festival. It follows the climax of the Days of Awe and Sukkos. Rosh Hashana we prayed and blew the shofar. Yom Kippur we fasted. Sukkos we lived in the sukkah and shook our four species. What’s the point of this final holiday? It doesn’t have any paraphernalia. It doesn’t seem to commemorate anything. What message we to take with us from this festival?

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VeZos HaBeracha 5781


Conflicting acts of kindness[1]

וקבר אתו בגי בארץ מואב בית פעור ולא-ידע איש את-קברתו עד היום הזה
[Hashem][2] buried [Moshe] in the valley of the land of Moav, Beis-Peor. No man knows his place of burial until this day[3]

The Torah ends with the death of Moshe. Chazal note[4] that the Torah starts and begins with Hashem’s chessed, acts of loving kindness. After Moshe dies, Hashem Himself buries him. At the beginning of the Torah, we are taught that Hashem adorned Eve as a bride for Adam[5] [6] [7]. With this insight, we can glean a new understanding of a vague verse in Ecclesiastes, read during this time of year: טוב אחרית דבר מראשיתו, better is the final word than its beginning[8]. What is this teaching us?

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Hoshana Rabbah 5781


Love independent of deed[1]

ביום שביעי שהוא הושענא רבה נוהגים להרבות במזמורים כמו ביום טוב וכו’ ונוטלים ערבה ביום זה מלבד ערבה שבלולב
On the seventh day [of Sukkos], which is called Hoshana Rabbah, the custom is to increase in Psalms, like we do on a Yom Tov…and we take a willow branch on this day, besides the willow found in the four species[2]

The last day of Sukkos is one of the strangest days of prayer on the calendar. It is known as Hoshana Rabbah. On the one hand, it’s still Sukkos, so we shake the four species. Like the other days of Chol HaMoed, it’s like a weekday in that some creative work is permitted[3], and some even wear tefillin. However, it’s not like the other “weekdays” of Sukkos. We add extra prayers, those that are usually only said on Shabbos and Yom Tov. Tunes from the High Holidays are used. A lot of literature has been written on Hoshana Rabbah, likening it to Rosh Hashana and Yom Kippur.

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