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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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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Purim 5785

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Past mistakes, future salvation[1]

כי פור המן נהפך לפורנו, צדיק נחלץ מיד רשע, אויב נתן תחת נפשו
For Haman’s lot was flipped to our Purim, a righteous one was saved from the hand of the wicked, and an enemy was substituted for him[2]

It’s clear from the book of Shmuel that the primary sin of king Shaul was that he didn’t listen to the mitzvos of Hashem with temimus, innocent and pure loyalty. Rather, he made all kinds of calculations. He was commanded to annihilate every member of the wicked nation of Amalek, including their animals. Instead, he kept the fatty animals for offerings to Hashem, and he spared the king of Amalek, Agag, to execute him later[3]. The intent seemingly was to publicly disgrace him, to create a great Kiddush Hashem. It would demonstrate the tremendous victory of the Jews over their arch enemy.

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Sukkos 5785

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Anti-agent activities[1]

בסוכות תשבו שבעת ימים…‏
You shall dwell in Sukkos for seven days[2]

In Jewish law there’s the concept of Agency[3]. Meaning, I can appoint an agent to perform certain acts on my behalf, such as betrothing a wife, ending a marriage, separating tithes, and slaughtering offerings. A question that is asked[4] is that logic would dictate that agency shouldn’t work for the mitzvah of Sukkah, but why not? Why can’t I have someone else dwell in the Sukkah on my behalf? Why should it be different than the above mitzvos? Similarly, why can’t I have someone else wear Tefillin for me?

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Rosh Hashanah 5785

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Hashem’s unusual listening conduct[1]

כי אתה שומע קול שופר ומאזין תרועה ואין דומה לך. ברוך אתה יקוק שומע קול תרועת עמו ישראל ברחמים
For you hear [שומע] the sound [קול] of the shofar, and hear [מאזין] the broken sound [תרועה], and no one is like You. Blessed are you Hashem, Who mercifully hears the broken sound of His nation of Israel[2]

The Mussaf service on Rosh Hashanah is unlike any other Yom Tov. Usually, the silent prayer, known as the Shemoneh Esrei, consists of seven blessings. Three praising G-d, one corresponding to the day, and three blessings of thanks. Rosh Hashanah, instead of just one blessing in the middle, has three, known as Malchiyos, Zichronos, and Shofaros. Blessings declaring Hashem’s Kingship, Hashem’s “recollection” of events, and the famed shofar blasts. These three, perhaps, correlate to the three principles of Jewish faith: There is a G-d, the Torah is of Divine origins, and there’s reward and punishment[3]. Malchiyos obviously correspond to the fact there is a G-d. Zichronos correspond to reward and punishment, for Hashem recalls our good and not so good deeds. Shofaros correspond to the Torah, which was given at Sinai with Shofar blasts[4].

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Bamidbar/Shavuos 5784

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Hashem’s students; Hashem’s children[1]

אלה תולדות אהרן ומשה ביום דבר יקוק את משה בהר סיני
These are the offspring of Aharon and Moshe on the day that Hashem spoke to Moshe on Mount Sinai[2]

Rashi notes[3] that our verse purports to introduce the offspring of Aharon and Moshe, but only mentions the offspring of Aharon. We learn from here that since Moshe taught Aharon’s children Torah, they are considered by the Torah to be his children as well. Anyone who teaches another Torah, it’s as if they birthed them. Now, the verse ends by mentioning the day that Hashem spoke to Moshe on Mount Sinai. If we connect this idea to the end of the verse, then it means they became considered like Moshe’s children on the day that Hashem first spoke to Moshe on Mount Sinai.

However, this requires investigation. We don’t have any indication that on the day that Hashem started speaking to Moshe, he had already taught Aharon’s children. Why then would they be considered his children, already on that day? Even if we suppose he did teach them, the verse is stressing the reason they were considered his children was because it was the day that Hashem started speaking to Moshe. It doesn’t mention because he started teaching them that day.

Our Sages teach us[4] that the prophet Shmuel was quite an intelligent child. Already at the age of two[5], he ruled on a matter of Jewish law. His teacher Eli, the Kohen Gadol, was present at the time. This was considered a violation of the principle of not ruling in front of one’s teacher. However, Tosafos ask[6] that this was the day that he first came to Eli. He hadn’t yet learned from him. Why then was this considered ruling in front of one’s teacher?

Tosafos answer that nevertheless, Eli was the greatest scholar of the generation, and Shmuel came before him to learn. Some understand[7] this to be really two answers. It’s enough for Eli to be the greatest of the generation for this principle to apply, despite not having yet learned from him. Or, since Shmuel came before Eli to learn from him, he was already considered his teacher. This is despite not yet having learned anything from him.

Now we can understand the children of Aharon. The day that Moshe went to Mount Sinai to accept the Torah, the children of Aharon were already designated to receive it directly from Moshe. Therefore, from that day on they were considered his students, and thus his children.

Before the Torah was given, the Jews famously declared, “We will do and we will listen”[8]. Since they preceded doing to listening, showing their unconditional devotion to Hashem, our Sages say[9] that they were called the firstborn children of Hashem[10]. According to the above principle, it sounds like the reason they were considered Hashem’s children was because Hashem had taught them Torah. But this was before they were taught the Torah! Based on what we already said, there’s no contradiction. Since they came before Hashem to receive the Torah, they were already considered His students, and thus His children[11].

Now, Rashi comments[12] that they were called Hashem’s firstborn because it was known before Him that they would eventually say, “We will do and we will listen”. Rashi was bothered that the verse which calls the Jews Hashem’s firstborn was said while the Jews were still slaves in Egypt. Whereas, they said, “We will do and we will listen” at Mount Sinai. To this, Rashi explains that it was known before Hashem that they would say this, even before the Exodus. As already explained, when a student comes before the teacher, they are already considered their child. Since Hashem knew they would stand before Him at Mount Sinai, even in Egypt they were considered His students, and thus His children.

We can say further that the whole purpose of the Exodus from Egypt was so the Jews could serve Hashem on Mount Sinai[13]. It comes out then that the Exodus was on the condition to accept the Torah. This is similar to what Tosafos wrote, that once a person goes to learn Torah, they are already considered a student. So too, the Jews were called Hashem’s children immediately when they left Egypt[14].

Good Shabbos and Chag Sameach

[1] Based on MiShulchan Rav Eliyahu Baruch to Numbers 3:1

[2] Numbers loc. cit.

[3] Ad. loc.

[4] Berachos 31b

[5] Maharsha ad. loc.; Moshav Zekeinim to Genesis 38:7. Note that the Chasam Sofer’s Toras Moshe parshas Nitzavim Drush L’Chaf Zayin Elul 5597 s.v. ויגמל quotes the Maharsha as saying he was seven years old. This is seemingly a typo. The correct quotation is in Derashos Chasam Sofer II p. 369 col. 1. In Derashos Chasam Sofer Hashalem ad. loc. note 1 they write that the derasha in Toras Moshe was clearly written by a student, based on an oral tradition

[6] Berachos loc. cit.

[7] Terumas HaDeshen 1:138, cited by Gilyon HaShas ad. loc. Tosafos Rabbeinu Peretz ad. loc. also implies its two answers. This is not like the Maharik § 169, who understands both reasons together are necessary

[8] Exodus 24:7

[9] Shabbos 89b

[10] Exodus 4:22

[11] See Sha’arei Teshuva 2:10

[12] Shabbos loc. cit.

[13] Exodus 3:12

[14] Although, Hashem called them His firstborn even before Moshe went to Egypt to free them

Pesach 5784

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The bittersweet herb[1]

מרור זה שאנו אוכלים על שום מה? על שום שמררו המצרים את חיי אבותינו במצרים
This marror that we eat, it represents what? It represents the fact that the Egyptians embittered the lives of our forefathers in Egypt[2]

The Pesach Seder is a confusing night. There are these contradictory themes of freedom and slavery.  It’s a bit astounding that at the time that we’re demonstrating our freedom by eating matzah, reclining, and drinking the four cups, we’re also required to eat marror, the bitter herbs representing our enslavement. The reason for this, however, is that through this we can engrain in our hearts that even that which seems bad in our eyes, in truth, has good in it. All of Hashem’s attributes are merciful, and everything He does is good[3].

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Purim 5784

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The constant prayer[1]

ומרדכי יצא מלפני המלך בלבוש מלכות תכלת וחור ועטרת זהב גדולה ותכריך בוץ ואגרמן והעיר שושן צהלה ושמחה
Mordechai went out from before the king adorned in royal clothing of techeiles and white[2], a large gold crown, and a linen cloak with purple wool[3], and the city of Shushan was jubilant and rejoiceful[4]

שושנת יעקב צהלה ושמחה בראותם יחד תכלת מרדכי
The rose of Yaakov was jubilant and rejoiceful when they all saw together the techeiles of Mordechai[5]

When Mordechai heard about the terrible decree against the Jews, his first reaction was to tear his clothing. He wore sackcloth and ashes, left the king’s gate, and prayed[6]. He screamed and yelled for salvation from Hashem. Now, what would have been the reaction of the average person? Let’s say someone had a sister who was married to the king, a king who had just issued a terrible decree. One’s first reaction normally would have been to immediately request one’s sister to intercede to annul the decree.

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Chanukah 5784

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Publicizing the victory[1]

ואחר-כן באו בניך לדביר ביתך ופנו את-היכלך וטהרו את-מקדשך והדליקו נרות בחצרות קדשך וקבעו שמונת ימי חנוכה אלו להודות ולהלל לשמך הגדול
Afterwards Your children went to your Holy abode, cleaned out Your Heichal, purified Your Sanctuary, and lit candles in Your Holy courtyard. They established these eight days of Chanukah for praising and thanking Your great Name[2]

Seemingly the first day of Chanukah is no different than the other days of Chanukah. However, the Pri Chadash notes[3] that in the original Chanukah story, the first day seemingly didn’t contain any miracle. They found a jug of oil which was enough to last one day. The fact that it lit for one day isn’t a miracle. He concludes then that the reason why we celebrate eight days and not seven is that the first day commemorates the miraculous victory of the tiny Jewish forces against the vast Greek Empire. The Jews reclaimed the Temple and were able rebuild the destroyed Menorah and light it.

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Sukkos/Shemini Atzeres/Simchas Torah 5784

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The elevation retention celebration[1]

בסכת תשבו שבעת ימים וגו’ למען ידעו דרתיכם כי בסכות הושבתי את-בני-ישראל בהוציאי אותם מארץ מצרים וגו’‏
You shall dwell in Sukkos for seven days…In order for your generations to know that I placed the Children of Israel in Sukkos when I took them out of Egypt…[2]

During the weeklong Festival of Sukkos, we leave our permanent homes and enter temporary huts. The Torah says the reason for this is so that we shall know that Hashem placed us in Sukkos when He took us out of Egypt. One opinion[3] is that this refers to the Ananei HaKavod, the Clouds of Glory, that Hashem surrounded us with. They were like a protective forcefield, keeping us safe from the elements[4]. It was climate controlled, and even cleaned the garments of the Jewish people[5]. It would seem then that the holiday of Sukkos is to commemorate this miraculous environment that Hashem placed us in. However, one could ask why this miracle in particular merited its own weeklong holiday. As well, the famous question[6] is if this is the purpose of Sukkos, why do we celebrate it in Tishrei, when the Jews left Egypt in Nissan?

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