Rabbi Reznick requested that I remove all divrei Torah that I wrote up from him. He didn’t want them in a public forum. If you would like to see a copy from this week’s parsha, please email contact@parshaponders.com.
Pinchas 5778
A lasting festival[1]
ביום השמיני עצרת תהיה לכם
The eighth day will be an atzeres for you[2]
The end of this week’s parsha lists[3] the offerings that are brought on the various festivals throughout the year. The holiday on the eighth day of Sukkos is called Shemini Atzeres, based on the verse describing the holiday as an “atzeres”. What does this term mean? Rashi says[4] that it means to refrain, indicating that we should refrain from creative work on this festival. The verse is teaching a positive commandment[5]. However, we see elsewhere that the word shabbason is used[6] as a positive injunction to refrain from creative activity. If so, why does the Torah change the word it normally uses, and describes this mitzvah as atzeres? Also, if atzeres merely means to refrain from creative activity, this description would also fit the first day of Sukkos, not only the last. It too prohibits these activities. We also see the last day of Pesach is called atzeres[7], but not the first. Why is this so[8]?
Balak 5778
Personalized rebuke[1]
ותאמר האתון אל-בלעם הלא אנכי אתונך אשר-רכבת עלי מעודך עד-היום הזה ההסכן הסכנתי לעשות לך כה ויאמר לא
The donkey said to Bilaam: “Am I not your donkey which you have ridden upon from when you first started[2] until now? Have I ever been in the habit[3] of doing this to you?” [Bilaam] replied: “No”[4]
As the wicked gentile prophet Bilaam was on his way to curse the Jewish people, an Angel of Hashem blocked his path[5]. He could not sense the Angel, unlike the donkey he was riding on. As the donkey kept trying to change course, Bilaam hit it. A miracle happened, and his donkey spoke to him. She asked him why he would hit it. This donkey had served him faithfully all these years, and surely this change in behavior was for some yet-unknown reason. Bilaam couldn’t deny the donkey’s logic. Chazal note[6] that there are two instances in the Torah were a person was rebuked and became speechless; they had no way to respond. These instances are to teach us to heed the final day of judgement, where Hashem will show us our failings, and we will be unable to respond. The first instance is with Yosef and his brothers[7]. Despite having his brothers sell him to slavery, Yosef became the viceroy in Egypt. When he finally revealed his identity to them, they were speechless. The second is with Bilaam and his donkey. When Chazal teach this lesson, they phrase it in a strange way. They say that when Hashem will rebuke us, He will do so in a manner that is in accordance to each person. What does this phrase mean?
Chukas 5778
The mystery of the red heifer[1]
וידבר יקוק אל-משה ואל אהרן לאמר: זאת חקת התורה אשר-צוה יקוק לאמר דבר אל-בני ישראל ויחקו אליך פרה אדומה תמימה וגו’
Hashem spoke to Moshe and Aharon, saying: “This is the decree of the Torah, that Hashem commanded to say: ‘Tell the Jewish people to take towards you a perfectly[2] red heifer’”[3]
The Torah teaches us[4] about the laws of spiritual impurity caused by contact with the dead. There is a single remedy for a person to purify themselves: the ashes of a perfectly red heifer. The Torah details its preparation, and how and when it is applied to a person. We are taught that this mitzvah is the prototypical chok, or decree, from Hashem. This category of mitzvos are those to which the underlying reasoning alludes us. What is the chok of the red heifer? All those who prepare and apply the ashes of the red heifer become spiritual impure, whereas the person who is treated with them becomes pure[5]. How could these two opposites coexist? This is something only[6] Moshe understood fully[7], until the End of Days when its secrets will be revealed to all[8]. For us now, it is viewed as a chok; something we have to accept and await the day when we will finally understand it[9]. One could ask a basic question on this idea: since the red heifer does in fact have an underlying reason, why is it eluded from us? Why reveal it only to Moshe, especially since it will eventually be explained to everyone[10]?
Korach 5778
Faulty logic and string theory[1]
ויקח קרח וגו’ ודתן ואבירם וגו’ ואון וגו’ ויקמו לפני משה ואנשים מבני-ישראל חמשים ומאתים וגו’
Korach took [his tallis][2] …and Dasan and Aviram…and Ohn…they and two-hundred and fifty men from the Jewish people confronted Moshe…[3]
This week’s parsha details the rebellion of Korach. He challenged the leadership of Moshe and Aharon, convincing a group of the greatest sages of Israel to join his cause. To kick off his rebellion, he took a tallis which was entirely dyed techeiles[4], a blueish color. He had two-hundred and fifty of his men wear[5] a similar garment in front of Moshe[6]. Since a tallis with tzitzis requires some of its strings to be dyed techeiles[7], Korach asked Moshe: “This tallis, whose material is entirely colored techeiles, do some of its strings need to be dyed techeiles as well”? Moshe responded: “They do”. Korach rejected this ruling, and argued that if just some strings of techeiles fulfill the requirement, having the entire garment be techeiles should be more than sufficient[8]. How did Korach think Moshe would respond? If Korach felt that the tallis was exempt from techeiles strings, maybe Moshe would agree, and there would be no conflict. And if despite the argument to exempt, Korach had some counterargument, maybe Moshe would provide the same one[9]. As well, why did Korach specifically pick this topic to start his rebellion?
Shelach 5778
Rabbi Reznick requested that I remove all divrei Torah that I wrote up from him. He didn’t want them in a public forum. If you would like to see a copy from this week’s parsha, please email contact@parshaponders.com.
Beha’alosecha 5778
Salvation for those who stumble in loshon hara[1]
ותדבר מרים ואהרן במשה על-אדות האשה הכשית אשר לקח כי-אשה כשית לקח
Miriam and Aharon spoke about Moshe regarding the Cushite woman he had married, for he had married a Cushite woman[2]
Miriam and Aharon felt that Moshe wasn’t treating his wife properly, and they discussed the matter between themselves[3]. While they had positive intentions, their facts were incorrect. As a result, their discussion was deemed loshon hara, evil speech[4]. The Torah describes[5] that Miriam was stricken with tzaraas, a leprous-like malady which results from loshon hara[6]. There’s no mention that Aharon was punished. This is odd, as both of them were discussing Moshe. Some say[7] that in fact, Aharon was stricken with tzaraas. This is inferred from the fact that the Torah says[8] that Hashem was angry at them, meaning both Miriam and Aharon. The reason the Torah only mentions Miriam getting tzaraas is because Aharon was quickly healed from this condition[9]. Why was he healed so quickly, while Miriam had to wait seven days before she recovered[10]?
Nasso 5778
It’s the thought that counts[1]
ויקריבו נשיאי ישראל ראשי בית אבתם וגו’ ויהי המקריב ביום הראשון וגו’ ביום השני הקריב וגו’
The princes of Israel, the heads of their tribes, brought offerings…The one who offered on the first day…On the second day he offered…[2]
The day that the Mishkan, the Tabernacle, was completed, was a day of great celebration[3]. The princes of Israel, one for each tribe, were tremendously inspired. They wanted to express their gratitude for Hashem resting His presence among His people. They decided to bring offerings, including animals and fancy vessels, all with an ornate presentation. Part of their motivation was to make up for the last time there were donations given towards the Mishkan[4]. Every member of the Jewish people was overjoyed for the opportunity to give of their own towards Hashem’s future resting place. The princes decided to let the people have their chance, and when the collection finished they would make up for anything that was lacking. By the time the collection finished, there was too much donated[5]. This means there was almost nothing left for the princes to donate. When the Mishkan was finally constructed, they pledged to be the first to show their thanks. They got up and brought their various offerings.
Behar-Bechukosai 5778
Ensuring the redemption[1]
וזכרתי את-בריתי יעקוב ואף את-בריתי יצחק ואף את-בריתי אברהם אזכר והארץ אזכר
I will remember my covenant with Yaakov; as well, my covenant with Yitzchak, and I’ll remember my covenant with Avraham, and I’ll remember the land[2]
Parshas Bechukosai describes all the devastating things that will happen when the Jews will be exiled from their land. After all these events are described, Hashem assures us that we will not be forgotten. We are assured[3] that we will evade total annihilation, despite our enemies’ plans otherwise. Hashem tells us that He will recall the covenant He made with our forefathers: to be an eternal nation[4], living peacefully in our homeland[5]. When the Torah writes the name of Yaakov, it is written as יעקוב, with an extra “ו”. Rashi points out[6] that this happens five times[7] in Tanach. This is to correspond to the five times[8] that Eliyahu the prophet’s name is written אליה, missing the final “ו”. This is to teach us[9] that Yaakov, so-to-speak, “took” a letter from Eliyahu’s name as collateral, to ensure that Eliyahu will come and announce to Yaakov’s children the imminence of their final redemption[10]. If this is the lesson of the extra letter in Yaakov’s name, then why did it need to be demonstrated five times[11]? If this had happened just once, it would have been sufficient.
Emor 5778
Receiving life for giving life[1]
ובקצרכם את-קציר ארצכם לא-תכלה פאת שדך בקצרך ולקט קצירך לא תלקט לעני ולגר תעזב אתם אני יקוק אלקיכם: דבר אל-בני ישראל לאמר בחדש השביעי באחד לחדש יהיה לכם שבתון זכרון תרועה מקרא-קדש
When you reap the harvest of your land, don’t finish off the corners of your fields as you reap, and don’t collect the gleanings of your harvest; leave them for the poor and the convert, I am Hashem your G-d. Speak to the Children of Israel, saying: “In the seventh month, in the first of the month, it will be for you a day of rest, of remembrance, of shofar-blasts, [and] a holy convocation[2]
The end of this week’s parsha describes the various Jewish holidays. In between the holidays of Shavuos and Rosh Hashanah, the Torah mentions[3] the mitzvos of peah (lit: corner) and leket (gleanings). When a Jewish farmer is harvesting his crop, there are special mitzvos of tzedakah that he must fulfill. He must leave a corner of his field unharvested, allowing the poor to take as they need. Likewise, when harvesting crops, sometimes some of the produce falls to the ground, known as gleanings. The farmer is commanded to leave those on the ground for the poor to collect. In addition to commanding the farmer not to harvest peah and leket, the Torah adds the injunction to specifically leave them for the poor and the convert. Why are these mitzvos placed here? It seems to serve as some sort of an introduction to the holiday that follows it, Rosh Hashanah[4]. What is this teaching us?