The plan to save Moshe
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…”
The Torah says that Hashem told Moshe on that very day to go up the mountain to meet his demise. Rashi brings that the Torah says the expression “on that very day” three differnent times. The first is with Noach, 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.
Continue reading “HaAzinu 5782”
Resurrection of the dead and knowledge of the future
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…”
A non-Jewish matron once asked Rabbi Yehoshua ben Chananya a theological question. 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. 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.
Continue reading “Vayeilech 5782”
Angels and repentance
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
The subject of this verse is a matter of dispute. Rashi says that it’s referring to the Torah, its fulfillment and study. Ramban however says it’s referring to something very apropos to the time period we are in. It’s referring to the mitzvah of teshuva, repentance. There’s an interesting Midrash about this verse. It says that “this mitzvah” is not removed from us, but it is removed from the Angels. At first glance, 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”. Is there any way to understand this Midrash according to the Ramban, that “this mitzvah” is referring to teshuva?
Continue reading “Nitzavim 5781”
Honoring parents, chasing birds, and long life
שלח תשלח את-האם ואת-הבנים תקח-לך למען ייטב לך והארכת ימים
You shall surely send away the mother bird, and [then you can] take the chicks, in order that it will be good for you, and you will have long life
כבד את-אביך ואת-אמך כאשר צוך יקוק אלקיך למען יארכן ימיך ולמען ייטב לך על האדמה אשר-יקוק אלקיך נתן לך
Honor your father and your mother, as Hashem commanded you, in order that you have long life and in order that it be good for you on the land which Hashem your G-d gives you
There are two mitzvos in the Torah which are often compared. The mitzvah to honor one’s parents, commanded in the Ten Commandments, and the mitzvah of sending away the mother bird, which appears in this week’s parsha. What they share in common is the promise of a long life for those who observe them. Our Sages teach us that we should not be misled into thinking these mitzvos promise us long life in this world. The proper interpretation is that their fulfillment promises long life in the World to Come. What’s so special about these two mitzvos that they share this quality?
Continue reading “Ki Seitzei 5781”
Matters of doubt
על-פי התורה אשר יורוך ועל-המשפט אשר-יאמרו לך תעשה לא תסור מן-הדבר אשר-יגידו לך ימין ושמאל
You shall do according to the Torah that they rule for you, and the judgement that they tell you. Do not turn left or right from the matter that they tell you
The Rambam, also known as Maimonidies, learns from this verse the obligation to listen to the Rabbis. It comes out then that every Rabbinic mitzvah, obligation, or prohibition, are all included in the commanded not to turn from the matter that they tell you. That should make them all obligatory on a Biblical level in some way. To this asks the Ramban, also known as Nachmanidies, how could it be then that we have a rule in a Biblical matter of doubt that one must be stringent, but in a Rabbinic matter of doubt one may be lenient? If every Rabbinic matter is really Biblical, how could there be this distinction?
Continue reading “Shoftim 5781”
A committed relationship
לא תשמע אל-דברי הנביא ההוא או אל-חולם החלום ההוא כי מנסה יקוק אלקיכם אתכם לדעת הישכם אהבים את-יקוק אלקיכם בכל-לבבכם ובכל-נפשכם
Do not listen to that prophet, or the one who dreamed a dream, for Hashem your G-d is testing you, to know if you really love Hashem your G-d with all your heart and all your soul
The Torah introduces the interesting topic of the false prophet. The Torah declares that after Moshe is gone, there will be new prophets to lead and inspire the people. However, amongst these prophets there will be charlatans who prophesize falsely. Worse of all, some of them will be miracle performers. They will at first appear to be real prophets, accurately predicting real events which will occur. What makes them false is they will command things in the name of Hashem which He never commanded.
Continue reading “Re’eh 5781”
Pearls of gratitude
ובאהרן התאנף יקוק מאד להשמידו ואתפלל גם-בעד אהרן בעת ההוא
Hashem became incredibly enraged towards Aharon, in order to destroy him. I prayed on Aharon’s behalf that that time
Our Sages relate a very unusual interaction between Moshe and Aharon. When Aharon was inaugurated as the Kohen Gadol, he was anointed with special sanctified oil. After doing so, Moshe and Aharon noticed that two pearls of oil remained on Aharon’s beard. Upon realizing this, Moshe was very concerned he had committed מעילה, misappropriated sanctified property. Immediately, a heavenly voice declared that there was nothing to be concerned over. Aharon then started worrying that perhaps he himself had committed מעילה, by getting inappropriate pleasure from the remaining oil on his beard, desecrating its sanctity. Immediately, a heavenly voice declared that there was nothing to be concerned over. That’s the entirety of the story. There are many questions here. First and foremost, what’s the significance over these two pearls of oil? Why is this story worth relating?
Continue reading “Eikev 5781”
The testimony of Shabbos
|Remember the Shabbos day, to sanctify it
||זכור את-יום השבת לקדשו
||Safeguard the Shabbos day, to sanctify it…
||שמור את-יום השבת לקדשו וגו’
|Do not testify falsely regarding your fellow
||לא תענה ברעך עד שקר
||Do not testify in vain regarding your fellow
||ולא-תענה ברעך עד שוא
In the Shabbos morning prayers, we declare: ושני לוחות אבנים הוריד בידו, Moshe brought down from Mount Sinai two stone tables in his hand, וכתוב בהם שמירת שבת, and they are engraved with the obligation to observe Shabbos, וכן כתוב בתורתך ושמרו בני ישראל את השבת, and similarly it is written in Hashem’s Torah that, “the Jewish people shall observe Shabbos”. We can ask a few questions on this declaration. First of all, why do we need to support the observance of Shabbos by bringing a verse? If the stone tablets, which were written by G-d Himself, command resting on Shabbos, what does a verse in the Torah add? Another question is with regards to the phrasing of the declaration. We say that they, the two stone tablets, are engraved with the obligation to observe Shabbos. At first glance this seems false. Only the first of the two tablets mentions Shabbos. How can we resolve these difficulties?
Continue reading “Va’eschanan 5781”
Having the proper perspective
יקוק אלקינו דבר אלינו בחרב לאמר רב-לכם שבת בהר הזה: פנו וסעו לכם ובאו הר האמרי וגו’
Hashem, our God, spoke to us on Chorev (Mount Sinai) saying: “Rav lachem dwelling on this mountain. Turn and travel and come to the Ammorite mountain…”
Moshe, as part of his goodbye speech to the people, described the various events which got them to where they were now holding. Most of this speech was intended to act as a rebuke towards the people for their shortcomings throughout their journeys. One episode he described was that after spending over a year at Mount Sinai learning Torah, Hashem told them rav lachem. Literally He said, it is too much for you to dwell further on this mountain. It sounds like they wanted to stay longer, but Hashem told them it was time to move on. However, this seems to contradict a teaching of our Sages that the Jews ran away from Mount Sinai like schoolchildren who run away from their classes. It sounds like they didn’t need much pressure from Hashem to leave. Which was it?
Continue reading “Devarim 5781”
The responsibility of the Kohen Gadol
…והשיבו אתו העדה אל-עיר מקלטו אשר-נס שמה וישב בה עד-מות הכהן הגדל וגו’
…The congregation shall return [the accidental killer] to his city of refuge (where he initially fled to), and he shall dwell there until the death of the Kohen Gadol…
The Torah mandates that someone who, G-d forbid, accidentally kills another, be sentenced to exile. They have to leave their family and friends and dwell in one of the cities of refuge that the Torah delineates. It serves both as protection from the deceased’s relatives (who may want to take revenge), and as a form of atonement. The Torah does give a time limit to this exile. Although, it’s seemingly incongruous to the crime committed. The accidental killer must stay in their city of refuge until the death of the Kohen Gadol. Only then can they return to their home. Why did the Torah make his freedom dependent on the Kohen Gadol’s death?
Continue reading “Mattos / Masei 5781”