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Rosh Hashanah 5786

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Loving judgment[1]

ותתן לנו יקוק אלקינו באהבה את יום הזכרון הזה
Hashem, our G-d, give us, with love, this day of remembrance…[2]

In the middle blessing of Shemoneh Esrei on Rosh Hashanah, we ask Hashem to give us, with love, this day of remembrance, a day of shofar blasts, a holy convocation. The obvious question is how could our Sages establish the text of the blessing for Rosh Hashanah to be that He give us, with love[3]? This is the same expression used with other festivals. However, Rosh Hashanah is a day of judgement. It’s a day that Hashem sits on His throne of judgement[4]. The whole world is judged one by one, like sheep[5]. Everyone’s fate hangs in the balance[6]. This is exactly the reason that we don’t say Hallel on Rosh Hashanah. As it says in the gemarra, how could it be that the King sits on His throne, with the books of life and death before Him, and the Jews should sing song[7]? The Rambam elaborates[8] that these are days of fear and trepidation. If so, how can we say that Hashem gave us this day with love, like all the other Festivals?

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Ki Savo 5785

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Audible declarations[1]

וענית ואמרת לפני יקוק אלקיך ארמי אבד אבי וגו’‏
You shall respond and say before Hashem your G-d: “An Aramean (Lavan) [tried to] destroy my father (Yaakov)”[2]

The parsha begins with the mitzvah of bikkurim, bringing one’s first fruits to the Temple. There is a whole declaration that is made upon bringing these fruits. The Torah says that we should “respond and say”. Rashi explains[3] that the intent is that we are to say this out loud, for all to hear. The question is, why does Rashi feel the need for us to know this? Is this such an important detail to add? What’s bothering him?

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Beha’alosecha 5785

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Humble positions[1]

ותדבר מרים ואהרן במשה על אדות האשה וגו’‏
Miriam and Aharon spoke about Moshe, regarding [his separating from his] wife[2]

Our Sages tell us that Moshe separated from his wife once he became a prophet. He felt he needed an extra level of purity to retain his constant connection to Hashem, preventing his earthly relationship with his wife from continuing. Miriam thought this was inappropriate, and consulted with Aharon what to do to rectify this. Rashi informs us how Miriam found out about this fact about Moshe’s private life. Hashem told Moshe to gather seventy elders to form the Sanhedrin, the Jewish court. There were 72 candidates, and all of them received some form of prophecy. Two of them, Eldad and Meidad, retained their prophecy, long after the others stopped. Tziporra, Moshe’s wife, commented to Miriam that, “Woe to the wives of these two, for when my husband became a prophet he separated from me”. Why did Tziporra specify Eldad and Meidad? All of the seventy elders received some form of prophecy…

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Shavuos 5785

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Reneged responsibility recollections[1]

ושלמון הוליד את-בעז ובעז הוליד את-עובד: ועבד הוליד את-ישי הוליד את-דוד
Salmon begot Boaz, and Boaz begot Oved. Oved begot Yishai, and Yishai begot David[2]

The story of Megillas Rus is a fascinating tale of a sincere convert to Judaism. We are taught[3] that the final lines of the Megillah are the most crucial, as they delineate the lineage of Kind David, from his great grandmother Rus. There were those in history who questioned David’s right to the throne, and even his pedigree, considering Rus was a Moabite woman[4]. The Jewish people are forbidden from marrying members of the Moabite nation, even if they convert[5]. However, this prohibition only refers to Moabite men. The Megillah is testifying that King David’s lineage is not to be questioned. However, why is it only prohibited to marry Moabite men, and not their women?

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Tazria/Metzzora 5785

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Famous fowl fidelity[1]

ובמלאת ימי טהרה לבן או לבת תביא כבש בן-שנתו לעלה ובן-יונה או תר לחטאת אל-פתח אהל מועד אל-הכהן
At the completion of her days of purity for a boy or a girl, she shall bring to the entrance of the Tent of Meeting, to the Kohen, a year-old sheep for an Olah, and a dove or a turtledove for a Chatas[2]

A mitzvah unique to women is the offerings brought after giving birth. A woman must bring a year-old sheep for an Olah offering, and a bird for a Chatas offering. The Torah only allows two types of birds for offerings: turtledoves or doves. In the entire Torah, turtledoves are always mentioned before doves, except in this one instance. The Torah says she can bring a dove or a turtledove. Why here is the usual order switched?

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Shemini 5785

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Attorneys, prosecutors, and Golden Calves[1]

ויאמר משה אל-אהרן קרב אל-המזבח…‏
Moshe said to Aharon: “Come close to the Altar…”[2]

After the Mishkan was built, there was a weeklong inauguration festival. The entire service was performed by Moshe. On the eighth day, it was Aharon’s turn. He would bring a few offerings, and then the Mishkan would be ready for its regular service. The nation eagerly awaited to see the Divine Presence rest upon the Mishkan. However, Aharon was hesitant. He was embarrassed to inaugurate the Mishkan. Moshe had to encourage him and inform him that it was for this very reason that he was chosen[3]. How can we understand why Aharon was hesitant, and what was Moshe’s consolation?

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Shevii shel Pesach 5785

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Unshakeable faith[1]

ויושע יקוק ביום ההוא את-ישראל מיד מצרים וירא ישראל את-מצרים מת על-שפת הים: וירא ישראל את-היד הגדלה אשר עשה יקוק במצרים וייראו העם את-יקוק ויאמינו ביקוק ובמשה עבדו
Hashem saved the [nation of] Israel on that day from the hand of Egypt. Israel saw the Egyptians dead on the seashore. Israel saw the great hand that Hashem utilized against Egypt, and the nation saw Hashem. They believed in Hashem and in Moshe, His servant[2]

This verse, recited daily as part of the morning prayers, is a bit astounding. It says that after the sea split, the Egyptians went into it, and then the sea collapsed onto them, the Jews believed in Hashem and in Moshe. Our Sages ask[3], that after seeing the amazing ten plagues in Egypt, they didn’t believe in Hashem? Only now? What changed? Furthermore, our Sages tell us[4] that the Jews were small in faith. They were afraid that just like they emerged unscathed from the sea on this side, so too the Egyptians emerged unscathed on the other side. It was only after they saw them dead that they believed. This lack of faith is very hard to understand.

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Vayikra 5785

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The left out Kohen[1]

ושחט את-בן הבקר לפני יקוק והקריבו בני אהרן הכהנים וגו’ ונתנו בני אהרן הכהן אש על-המזבח וערכו עצים על-האש
He will slaughter the cow before Hashem, and the Kohen sons of Aharon will offer it…and the sons of Aharon the Kohen will place a fire on the altar, arranging the wood on the fire[2]

As we begin the book of the Torah focused on the Temple service, it behooves us to pay attention to the many details listed. One nuance to pick up on is that all of the Temple service is described as being done by the Kohen sons of Aharon. However, one part of the service stands out. Regarding the arrangement of the wood on the altar pyre, the sons of Aharon are again described as the ones who perform this service. However, it doesn’t say that they are the Kohen sons of Aharon. Rather, it simply says they are the sons of Aharon, who himself was a Kohen. What are we to make of this inconsistency[3]?

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Pekudei 5785

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Bells, whistles, and pomegranates[1]

ויעשו על-שולי המעיל רמוני תכלת וארגמן ותולעת שני משזר: ויעשו פעמני זהב טהור ויתנו בתוך הרמנים על-שולי המעיל סביב בתוך הרמנים: פעמן ורמן פעמן ורמן על-שולי המעיל סביב לשרת כאשר צוה יקוק את-משה
They shall make pomegranates of spun blue, crimson, and red wool on the bottom of the cloak. You shall also make pure gold bells, and place them within the pomegranates, on the bottom of the cloak, going around, within the pomegranates. A bell, a pomegranate, a bell, a pomegranate, on the bottom of the cloak, going around. It’s for Divine service, as Hashem commanded Moshe[2]

There’s a dispute between Rashi and the Ramban[3] how the pomegranates and bells were oriented on the bottom of the Kohen Gadol’s cloak. Rashi says they were alternating, whereas the Ramban says the bells were within the pomegranates. Ramban has support from a verse in our parsha, where it says the bells were בתוך the pomegranates. While this could be translated as “amongst” the pomegranates, the more standard way to translate this would be “within” the pomegranates. However, the subsequent verse supports Rashi, as the verse seems to stress that they were alternating.

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Vayakhel 5785

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Automatic labor[1]

ששת ימים תעשה מלאכה וביום השביעי יהיה לכם קדש שבת שבתון ליקוק כל-העשה בו מלאכה יומת: לא תבערו אש בכל משבתיכם ביום השבת
Six days work will be done, and on the seventh day it will be for you Holy, a sabbath of sabbaths for Hashem. Anyone who does creative activity on it will die. Do not ignite a fire in all of your dwelling places on the sabbath day[2]

There is an opinion that Moshe died on Shabbos. This proves difficult, for we are taught[3] that Moshe wrote thirteen Torah scrolls on the day that he died. One is forbidden from writing on Shabbos, so how did he accomplish such a thing[4]? The common approach is he didn’t write it himself. Instead, he used his powers of prophecy to command the spiritual forces to write the scrolls for him. His quill moved on its own and wrote the Torahs[5]. Therefore, there was no Shabbos prohibition[6].

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