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Noach 5783

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Dor HaMabul’s flaunting of Hillel’s golden rule[1]

ותשחת הארץ לפני האלקים ותמלא הארץ חמס
The world became corrupted before G-d, and the world was filled with violent theft[2]

Everyone knows about the flood in the generation of Noach. However, what’s less known is that our Sages tell us that despite all of the lewd, corrupt behavior, and idol worship that occurred during that generation known as the dor hamabul, their fate was only sealed due to their sin of violent theft[3]. They would forcefully take things from their fellow, sometimes even paying for it[4], but without permission. Why is this the sin which would cause the destruction of all of mankind?

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Bereishis 5783

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Man’s best friend[1]

ויאמר לו יקוק לכן כל-הרג קין שבעתים יקם וישם יקוק לקין אות לבלתי הכות-אתו כל-מצאו
Hashem said to him: “Therefore, anyone who kills Cain will be avenged sevenfold.” Hashem placed a sign for Cain, so that no one who finds him will harm him[2]

Hashem severely punished Cain for murdering his brother. In response, Cain stated that his sin was too great to bear[3] He admitted the error of his ways. In response, Hashem promised justice against anyone who harms Cain. To assuage his fears from foreign attackers, the Torah says that Hashem gave Cain a “sign”. We aren’t told what this is. One opinion of our Sages[4] is that Hashem gave Cain a dog. This seemingly was meant to bea guard dog, which would fight off any foe. The problem is, it’s hard to fit this into the verse. How could placing a sign mean a dog? It should have said that Hashem gave Cain protection, or something similar.

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Shemini Atzeres 5783

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Immediate joy[1]

‏…והיית אך שמח
…and you shall be only joyous[2]

There’s an interesting Midrash[3] that compares the time between Pesach and Shavuos, and the time between Sukkos and Shemini Atzeres. The time between Pesach and Shavuos is fifty days, whereas there is no break between Sukkos and Shemini Atzeres. Why is this so? The Midrash answers with a parable. This is similar to a king with many kids. Some are married[4] and live far away, and some are married and live close by. When those who live close by come to visit, when came time to depart the King would let them go without difficulty, since anyways they live close by. However, those who live far away, when they would visit and it came time to leave, the King would hold them back. He would plead with them to stay one more day, due to the distance between them.

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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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Sukkos 5783

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Adorned Sukkah; beautified Temple[1]

זה קלי ואנוהו התנאה לפניו במצות עשה לפניו סוכה נאה ולולב נאה ושופר נאה צצית נאה ספר תורה נאה
This is my G-d ve’anvehu: Become beautified before Him in mitzvos: Make before Him a nice Sukkah, nice Lulav, a nice Shofar, nice tzitzis, a nice sefer Torah[2]

An interesting question is brought[3] in the name of the Avnei Nezer. We find special emphasis given to decorating our Sukkas[4]. There’s a category in halacha known as noi sukkah, which discusses the status of the decorations of the Sukkah. Stores try their utmost to stock up on all the greatest posters and streamers and sparkly glitter, and the like. Presumably, this is in order to beautify the mitzvah. We do find such a concept, of beautifying our mitzvos. However, as the principle sounds, this applies to all mitzvos[5], not just decorating our Sukkah. Why then is there this extra emphasis, specifically with regards to the mitzvah of Sukkah?

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