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Nitzavim/Vayeilech 5784

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Beyond our capabilities? Impossible[1]

לא בשמים הוא לאמר מי יעלה-לנו השמימה ויקחה לנו וישמענו אתה ונעשנה

It’s not in the heavens, such that you would say, “Who will bring us up to the heavens, that he’ll take it for us, that he’ll have us hear it and perform it”[2]

The subject of our verse is Torah[3]. The verse tells us that it’s not in the heavens. Rashi tells us[4] that the implication is that if the Torah were in the heavens, we would be required to go up there and learn it. The question is, how would we get up there? We have to say that if we really would be required to go up to the heavens to learn the Torah, Hashem would provide for us a way[5]. The main point is to say that Hashem would never command us to do something that is beyond our abilities. Now that the Torah is in our domain, we have to seek after it and learn it.

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Ki Savo 5784

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First fruit proclamation[1]

ובאת אל-הכהן אשר יהיה בימים ההם ואמרת אליו הגדתי היום ליקוק אלקיך כי-באתי אל-הארץ אשר נשבע יקוק לאבתינו לתת לנו
You shall come to the Kohen that will be in those days, and say to him: “I state today to Hashem your G-d that I have come to the land which Hashem swore to our forefathers to give to us”[2]

One of the final mitzvos that is discussed in the Torah is known as Bikkurim. There is a mitzvah to bring our first fruits to the Temple, declare our thanks to Hashem, and give them to the Kohen for consumption. There are some questions that can be asked on this whole ceremony. First of all, the verse says to come to the Kohen who will be in those days. Which other Kohen could I possibly go to? Our Sages teach us[3] that this is stressing that we have to suffice with the Kohen which will be in our days, even if he’s not on the level of earlier generations. However, the Ramban is unsatisfied with this teaching[4]. We find a similar one with the mitzvah not to rebel against the Sages. We are to heed their words, even if they’re not on the level of earlier generations. This teaching makes sense, but why would we need the same teaching with respect to the Kohanim and Bikkurim?

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Ki Seitzei 5784

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Surprising restrictions[1]

לא-תתעב אדמי כי אחיך הוא לא-תתעב מצרי כי-גר היית בארצו: בנים אשר-וילדו להם דור שלישי יבא להם בקהל יקוק
Do not abhor the Edomite, for he is your brother. Do not abhor the Egyptian, for you were a sojourner in his land. Children that are born to them, [only] the third generation will enter into the congregation of Hashem[2]

The prohibition to marry an Edomite and an Egyptian convert is unique. Usually, someone of improper lineage which the Torah precludes from marriage cannot remove that blemish. They are forever forbidden, like a Moabite and an Ammonite[3]. This is not so for an Edomite and Egyptian convert. While they themselves cannot marry a regular Jew, nor their children, their grandchildren are permitted.

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Shoftim 5784

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Noble pursuits[1]

פן ירדוף גאל הדם אחרי הרצח כי-יחם לבבו והשיגו וגו’‏
Lest the “Blood Avenger” chase after the killer, for his heart is furious, and he’ll catch him[2]

The Torah has mercy upon an accidental killer, albeit in a limited way. The concern is due to his negligence, the family of the deceased will want to take revenge. The Torah has compassion on them, and grants permit for such actions. However, to give the murderer a fighting chance, he is granted a place of safe haven. These are known as the “Cities of Refuge”, where the murderer lives and the family of the deceased, known as the “Blood Avengers”, cannot enter.

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