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Toldos 5778

The way of tzaddikim; the way of the Torah[1]

ועתה שא-נא כליך תליך וקשתך וצא השדה וצודה לי ציד
Now, please carry your vessels, your sword[2], and your bow; go out to the field and capture me some game[3]

Once Yitzchak approached the age that his mother was when she passed, he felt it was time to settle his affairs[4]. He decided to give incredibly powerful berachos, blessings, to his favorite son Eisav. However, to get into the proper state of mind to give these blessings, Yitzchak wanted to have a meal made up of his favorite delicacies. Eisav was an expert trapper[5]. So before receiving these blessings, Yitzchak sent him on a hunting mission. He told Eisav to take his instruments with him and go. Rashi is bothered[6] that one doesn’t need to tell an expert hunter to take along his weapons, just like a plumber doesn’t need to be told to bring his wrench[7]. Therefore, he interprets[8] the command שא-נא, literally please carry, as השחזה, sharpen. Yitzchak was telling Eisav to sharpen his knives. Why? Yitzchak was worried that when Eisav did shechitah, ritual slaughter on the animals he catches, the knife might have a blemish which would go unnoticed. Slaughtering with this knife would render the food forbidden to eat[9].

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Chayei Sarah 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.

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Vayeira 5778

The value of having guests[1]

ויאמר אדנ”י אם נא מצאתי חן בעינך אל נא תעבור מעל עבדך
[Avraham] said: “My Lord, if I have found grace in Your eyes, please[2] do not pass by from Your servant”[3]

On a hot day, Avraham was waiting outside his tent for prospective guests[4]. Hashem appeared to him in a vision, although what the vision consisted of we aren’t told[5]. Soon after, three Angels in the garb of Arab nomads[6] approached Avraham’s tent. Avraham, not wanting to pass up the opportunity to greet these potential guests, politely asked Hashem for permission to be excused[7]. The gemarra[8] learns from here that greater is taking care of guests than greeting the Divine presence. Since Avraham interrupted his vision of Hashem to greet the guests, we see it was of greater value[9].

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Lech Lecha 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.

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Noach 5778

Issues of faith[1]

ויאמר יקוק לנח בא-אתה וכל-ביתך אל-התבה כי-אתך ראיתי צדיק לפני בדור הזה: ויעש נח ככל אשר-צוהו יקוק: ויבא נח ובניו ואשתו ונשי-בניו אתו אל-התבה מפני מי המבול
Hashem said to Noach: “Come to the ark, you and your household, because I have seen that you are righteous before me in this generation”. Noach did according to all that he was commanded by Hashem. And Noach went, along with his sons, his wife, and his son’s wives, into the ark, due to[2] the flood[3]

Noach was told by Hashem to build an ark for himself and his family. That generation had proven itself to be entirely wicked, so Hashem was going to bring a flood to destroy the world. Noach and his family were the ones chosen to rebuild civilization. When the time finally came to enter the ark, Hashem commanded Noach to do so. The verse then testifies that Noach did all that Hashem had commanded him. Rashi explains[4] that this refers to his coming to the ark. The Torah then says that Noach and his family entered the ark because of the flood. Rashi points out[5] that this teaches us that Noach was of little faith. He believed and he didn’t believe that the flood would occur. He only brought his family into the Ark when the waters forced them inside. How can this be reconciled with the earlier verse, which praised Noach for following Hashem’s command to enter the ark[6]?

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VeZos HaBeracha 5778

Sometimes the basis of the Torah comes through its annulment[1]

ולא-קם נביא עוד בישראל כמשה אשר ידעו יקוק פנים אל פנים: לכל-האותות והמופתים אשר שלחו יקוק לעשות בארץ מצרים לפרעה ולכל-עבדיו וכל-ארצו: ולכל היד החזקה ולכל המורא הגדול אשר עשה משה לעיני כל ישראל
No prophet arose in Israel like Moshe, who knew Hashem face to face. [As shown by] all the signs and wonders that Hashem sent him to perform in Egypt to Pharaoh, all of his servants, and his entire land, [and all] the mighty hand, as well as all the great astonishments that Moshe performed before the eyes of all of Israel[2]

The conclusion of the Torah describes the uniqueness of the prophecy of Moshe, as well as all the amazing feats that he performed in his life. The last words, לעיני כל ישראל, before the eyes of all of Israel, are understood by Chazal[3] to be hinting to the breaking of the two tablets after the sin of the Golden Calf[4]. Upon witnessing the Jews worship the idol they had made, Moshe took the tablets which contained the Ten Commandments, which he had received directly from Hashem, and smashed them on the ground. The Jews witnessed this dramatic reaction of their leader, and immediately halted their idol worship. One would have expected the Torah to end on a more positive note[5]. The incident of the Golden Calf was one of the lowest points in the Jews’ history in the wilderness. Why did the Torah end with a hint to the breaking of the tablets?

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Nitzavim-Vayeilech 5777

The choice of a lifetime[1]

ועתה כתבו לכם את השירה הזאת ולמדה את-בני-ישראל שימה בפיהם למען תהיה-לי השירה הזאת לעד בבני ישראל
And now, write for yourselves this song; teach it to the Children of Israel; place it in their mouths. [This is] in order that this song will be testimony for Me regarding the Children of Israel[2]

Towards the end of Moshe’s life, Hashem commanded him to write down a prophetic song that he was to reveal to the Jewish people[3]. Many learn[4] from this verse that it wasn’t simply a mitzvah for Moshe for that specific time, but it was also a mitzvah for every Jew[5] to write their own sefer Torah[6]. The verse also commands that what is written should be taught to others. The gemarra learns[7] from here an additional obligation: that a teacher is obligated to teach their student until they’ve successfully learned the material. The gemarra follows this ruling with an interesting story that demonstrates how far a teacher must go to fulfill their duty.

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Ki Savo 5777

Taking the first step[1]

דרשו יקוק בהמצאו קראהו בהיותו קרוב: יעזב רשע דרכו ואיש און מחשבתיו וישב אל-יקוק וירחמהו ואל-אלקינו כי-ירבה לסלוח
Seek out Hashem where he is found, call out to Him when He is close. The wicked one will abandon his ways, the sinful man his thoughts; he will return to Hashem, who will have mercy on him, and to Our G-d, since He is wont to forgive[2]

The Midrash says[3] that once the Jews started to approach the land of Israel, Moshe pleaded with Hashem that he be allowed to join them. He had recently been barred from entering the land[4]. He asked: “Please can I see it”[5]. Hashem responded by asking how could He annul His decree against Moshe and yet maintain Moshe’s earlier decree? When the Jews sinned during the episode of the spies, Hashem was going to annihilate the nation. Moshe said: “Please forgive them”[6]. Hashem fulfilled his decree. By asking to enter the land, Hashem informed Moshe that it was like he wanted to hold on to a rope from both ends. If Hashem’s decree is nullified, Moshe’s decree can’t stand. Once Moshe heard this, he desisted from his prayers. This Midrash on the surface is astounding. How come one decree is dependent on the other? Why does letting Moshe into the land remove their earlier forgiveness?

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Ki Seitzei 5777

Sending away the mother bird[1]

כי יקרא קן-צפור לפניך בדרך בכל-עץ או על-הארץ אפרחים או ביצים והאם רבצת על-האפרחים או על-הביצים לא-תקח האם על-הבנים: שלח תשלח את-האם ואת-הבנים תקח-לך למען ייטב לך והארכת ימים
When you chance upon a bird’s nest on the way, on any tree or on the ground, [with] chicks or eggs, and the mother bird is crouching on the chicks or on the eggs, don’t take the mother bird with her children[2]. [Rather][3], send away the mother bird, and [then] take the children for yourself, in order that it should be good for you and for Him to lengthen your days[4]

This week’s parsha introduces a very exotic mitzvah. If a person finds a bird’s nest with either chicks or eggs, it is prohibited to take the mother bird along with her children2. The Torah commands that first the finder must send away the mother bird, and only then take the children3. As with many mitzvos, there are various explanations among the commentators as to the purpose behind this mitzvah. Why did Hashem command us to send away the mother bird?

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Shoftim 5777

The seeds of potential[1]

כפר לעמך ישראל אשר-פדית יקוק ואל-תתן דם נקי בקרב עמך ישראל ונכפר להם הדם
Hashem, grant atonement for your nation Israel which you have redeemed, and don’t let guilt for innocent blood remain among your nation, Israel; and they shall be absolved of punishment[2]

The beginning of parshas Vayeira involves the story of three Angels who came to visit Avraham. Acting as a generous host, Avraham is described as serving their every need. The verses testify[3] that he offered them water, he prepared dishes of cream and milk in addition to a small calf, and he waited on them hand and foot. The gemarra teaches us[4] that for these three acts of chesed, his descendants merited to three acts of chesed from Hashem. While the Jews wandered in the wilderness for forty years, they were given munn, the manna that fell from heaven, the Clouds of Glory which guided the way and protected them from the elements, and the travelling well of water. However, this teaching doesn’t appear to be consistent with another teaching in the gemarra[5], that the Jews received these three gifts due to the merits of Moshe, Aharon, and Miriam[6]. How can these two teachings be reconciled?

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