HaAzinu 5782

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The plan to save Moshe[1]

וידבר יקוק אל-משה בעצם היום הזה לאמר: עלה אל-הר וגו’ ומת בהר אשר אתה עלה שמה וגו’‏
Hashem spoke to Moshe on that very day, saying: “Go up the mountain…and you will die on the mountain that you will ascend…”[2]

The Torah says that Hashem told Moshe on that very day to go up the mountain to meet his demise. Rashi brings[3] that the Torah says the expression “on that very day” three differnent times. The first is with Noach[4], when he entered the ark he had built as a salvation from the flood. The second is when the Jews left Egypt. The third is in this week’s parsha with Moshe. Rashi says that all three of these instances of this expression are teaching us the same thing.

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Yom Kippur 5782

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Two seemingly indistinguishable goats[1]

ומאת עדת בני ישראל יקח שני-שעירי עזים לחטאת וגו’ ונתן אהרן על-שני השעירם גורלות גורל אחד ליקוק וגורל אחד לעזאזל: והקריב אהרן את-השעיר אשר עלה עליו הגורל ליקוק ועשהו חטאת
From the congregation of the Children of Israel, he shall take two goats for a sin offering…Aharon shall place on the two goats lots: one lot [to designate the goat] for Hashem, and one lot [to send it to] Azazel. Aharon will then offer the goat whose lot designated it to Hashem, and he shall make it a sin offering[2]

A major part of the Yom Kippur service in the Temple involved two identical[3] goats. They had to look the exact same, be the same size, and be sold for the same price[4]. One of them was to be brought as an offering to Hashem, and the other was to be sent off a cliff[5]. What was unique about these goats is the fate of each one was determined by a lottery. A box would contain two pieces of paper, one saying, “for Hashem”, and one saying, “for Azazel”. The paper saying “for Hashem” would determine which one would be brought as an offering, and the paper saying “for Azazel” which one for the cliff. The Kohen would stick his hands in the box and each one would grab a paper. The fate of the goat to his right would be determined by the paper in his right hand. The same for his left. What can we learn from this unique and unusual procedure[6]?

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Vayeilech 5782

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Resurrection of the dead and knowledge of the future[1]

ויאמר יקוק אל-משה הנך שכב עם-אבתיך וקם העם הזה וזנה אחרי אלהי נכר-הארץ וגו’‏
Hashem said to Moshe: “Behold, you will lie with your ancestors, and this nation will get up and sway after the gods of the inhabitants of the land…”[2]

A non-Jewish matron[3] once asked Rabbi Yehoshua ben Chananya a theological question[4]. Two basic tenets of the Jewish faith are that Hashem knows the future, and that in the final redemption there will be a resurrection of the dead. This matron asked for a source to these two beliefs. He responded from a verse in this week’s parsha. Hashem told Moshe הנך שכב עם אבותיך, you will lie with your ancestors. Moshe was told he was about to perish. Then it says וקם העם הזה וזנה אחרי אלהי נכר הארץ, the nation will get up and serve idols. Rabbi Yehoshua said to read the verse as if וקם, “will get up”, as if it was referring to Moshe[5]. Meaning, Moshe will die, but then he will get up. We see the dead will be resurrected. Furthermore, the verse says that the nation will serve idols, which they did. This shows Hashem knows the future.

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Rosh Hashanah 5782

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The difference between trust in Hashem and complacency[1]

אם תקטלני – לך אייחל, ואם תבקש לעווני – אברח ממך אליך
If you kill me, to you I will commence. If you seek out my sin, I will run away from you, to you[2]

Our Sages tell us[3] the difference between the judgment of Rosh Hashanah and that of a secular court. People who have a court appearance for a capital crime will wear dark clothing, look disheveled, and fear for their life. They will be utterly stressed beyond belief. Rosh Hashanah, the day that Hashem judges the whole world, is different. Jews dress in fine, white clothing, and are cleanly groomed. What’s the reason for this? We are confident that Hashem will perform a miracle and give us a positive judgement.

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Nitzavim 5781

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Angels and repentance[1]

כי המצוה הזאת אשר אנכי מצוך היום לא-נפלאת הוא ממך ולא רחקה הוא
For this mitzvah that I command you is not beyond you, nor is it far from you[2]

The subject of this verse is a matter of dispute. Rashi says[3] that it’s referring to the Torah, its fulfillment and study. Ramban however says[4] it’s referring to something very apropos to the time period we are in. It’s referring to the mitzvah of teshuva, repentance[5]. There’s an interesting Midrash about this verse[6]. It says that “this mitzvah” is not removed from us, but it is removed from the Angels. At first glance[7], this would sound more like Rashi’s interpretation. The Torah was given to humans and not the Angels, so it is in a sense “removed from them”[8]. Is there any way to understand this Midrash according to the Ramban, that “this mitzvah” is referring to teshuva?

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