Bereishis 5784

[Print]

Fatty logic[1]

ויהי מקץ ימים ויבא קין מפרי האדמה מחנה ליקוק: והבל הביא גם-הוא מבכרות צאנו ומחלבהן וישע אל-הבל ואל-מנחתו: ואת-קין ואל-מנחתו לא שעה ויחר לקין מאד ויפלו פניו
And it was at the end of some days that Kayin brought from the fruit of the land as an offering to Hashem. Hevel also brought from the firstborn of his flock and from their fats, and Hashem accepted Hevel and his offering. [Yet] Hashem didn’t accept Kayin nor his offering, and this upset Kayin very much, and his face fell[2]

Our Sages note the contrast between the offerings brought by Kayin and his brother Hevel. Hevel brought from the firstborn of his flock, and the fattiest parts of them, as a slaughtered offering to Hashem. On the other hand, Kayin simply brought from the produce of his land[3]. Why didn’t he also bring an animal offering, like his brother did?

Continue reading “Bereishis 5784”

VeZos HaBeracha 5784

[Print]

Smashing the evil inclination[1]

ולכל היד החזקה ולכל המורא הגדול אשר עשה משה לעיני כל-ישראל: בראשית ברא אלקים את השמים ואת הארץ
And for all the mighty hand and all the great wonders that Moshe did before the eyes of Israel. In the beginning of G-d’s creating Heaven and Earth[2]

Our Sages tell us[3] that the final verse of the Torah is an allusion to Moshe breaking the tablets. When he came down from Mount Sinai with the two stone tablets, those that were literally engraved by G-d Himself with the Ten Commandments, he saw the Jews worshipping a Golden Calf[4]. In a rage, he broke the tablets by smashing them to the ground. Our Sages tell us[5] further that Hashem was pleased with this reaction, and told him “Yesher Koach!

Continue reading “VeZos HaBeracha 5784”

Sukkos/Shemini Atzeres/Simchas Torah 5784

[Print]

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?

Continue reading “Sukkos/Shemini Atzeres/Simchas Torah 5784”

Sukkos 5784

[Print]

Perfectly imperfect[1]

ולקחתם לכם ביום הראשון פרי עץ הדר כפת תמרים וענף עץ-עבת וערבי-נחל ושמחתם לפני יקוק אלקיכם שבעת ימים: בסכת תשבו שבעת ימים כל-האזרח בישראל ישבו בסכת
You shall take for yourselves on the first day [of Sukkos] a beautiful fruit (an esrog), date-[palm] fronds, braided branches (hadassim), and willows of the brook. You shall rejoice before Hashem your G-d for seven days. You shall dwell in Sukkos for seven days; every citizen of Israel shall dwell in Sukkos[2]

It’s Sukkos time. The two main mitzvos associated with the Festival are the mitzvah to dwell in a Sukkah for seven days, and to take the four species, namely the lulav (palm frond), esrog (citron), aravos (willow), and hadasim (myrtle). What’s surprising is that, although these two mitzvos are adjacent to each other in the Torah, and they coincide on the same festival, they are polar opposites of each other. Jews are so careful about their four species that they are so perfect. Some spend hours making sure they are blemish free and as beautiful as can be.

Continue reading “Sukkos 5784”

Aseres Yemei HaTeshuva 5784

[Print]

Written for life vs. the good life[1]

זכרנו לחיים מלך חפץ בחיים וכתבנו בספר החיים למענך אלקים חיים: מי כמוך אב הרחמים זוכר יצוריו לחיים ברחמים
Remember us for life, the King Who desires life, and write us in the book of life, for Your sake, the living G-d. Who is like You, Father of Mercy, who remembers His creations for life, with mercy

וכתוב לחיים טובים כל בני בריתך: בספר חיים ברכה ושלום ופרנסה טובה נזכר ונכתב לפניך אנחנו וכל עמך בית ישראל לחיים טובים ולשלום
Write all of those in Your covenant for a good life. Let us be remembered and written before You in the book of life, blessing, peace, and a good livelihood. Us, and all of Your nation of the house of Israel, for a good life and for peace[2]

The days of Rosh Hashanah through Yom Kippur are known as Aseres Yemei HaTeshuva, the Ten days of Repentance. As the name sounds, it’s a time of introspection and prayer. Insertions are added to the daily prayer services, and they certainly match the theme of these days. We are constantly praying for life, as the famous prayer says: “Inscribe us in the book of life”. However, a careful analysis of some of these insertions will show a discrepancy. In the first half of the Shemoneh Esrei, also known as the Amidah prayers, we have a couple of insertions asking for life. However, in the second half of the Shemoneh Esrei, our request changes to a good life. Why is there this change? Are we asking for two different things?

Continue reading “Aseres Yemei HaTeshuva 5784”

Rosh Hashanah 5784

[Print]

Turning justice into mercy[1]

זה היום תחלת מעשיך זכרון ליום ראשון. כי חק לישראל הוא משפט לאלקי יעקב
Today is the beginning of Your creation; a remembrance of the first day. For it is a decree of Israel, a judgement for the G-d of Yaakov[2]

There are a few lines in the Rosh Hashanah prayers that are seemingly confusing. We say that today is the beginning of Your creation, and then we say it’s a commemoration of the first day. Isn’t that redundant? Furthermore, the next sentence, “For it is a decree of Israel, a judgement for the G-d of Yaakov”[3], is seemingly incongruous. Now, this happens to be a verse from Psalms. If we look at the previous verse, we do find some relevance to Rosh Hashanah: “Blow [תקעו] in the month of the shofar [שופר], on the covering of the day of our Festival”[4]. How can we make sense of all of this?

Continue reading “Rosh Hashanah 5784”

Nitzavim/Vayeilech 5783

[Print]

Yeravam’s David Dilemma[1]

ומל יקוק אלקיך את-לבבך ואת-לבב זרעך לאהבה את-יקוק אלקיך בכל-לבבך ובכל-נפשך למען חייך
Hashem, your G-d, will circumcise your hearts and the hearts of your children, to love Hashem, your G-d, with all of your heart and all of your soul, so that you will live[2]

A theme of this week’s parsha is that of repentance. Quite apropos for the time of year that we’re in. Hashem promises that He will circumcise our hearts[3]. The idea being that just like the male organ has a physical barrier that must be removed, so too our heart has a metaphorical barrier that must be removed. The heart being the seat of emotions, Hashem tell us that what gets in the way of us serving Him properly is our uncircumcised hearts.

Continue reading “Nitzavim/Vayeilech 5783”

Ki Seitzei 5783

[Print]

Birds, chicks, and bris milah[1]

כי יקרא קן-צפור לפניך בדרך וגו’ 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 while on the way…and the mother is perched on her chicks or on her eggs, don’t take the mother upon the children. [Rather][2] send away the mother bird and take the children for yourself, in order to be good for you and that you’ll lengthen your days’[3]

A popular mitzvah nowadays is the mitzvah to send away the mother bird. Perhaps because of the Torah’s promise of a long life, people yearn for an opportunity to fulfill this mitzvah. The Torah tells us not to take the chicks or eggs when the mother bird is perched upon them. Rather, send away the mother bird, and then take the children for yourself.

Continue reading “Ki Seitzei 5783”

Re’eh 5783

[Print]

Preemptive incentives[1]

את-הברכה אשר תשמעו אל-מצות יקוק אלקיכם אשר אנכי מצוה אתכם היום: והקללה אם-לא תשמעו אל-מצות יקוק אלקיכם וגו’‏
The blessings [you’ll receive] for your listening to the mitzvos of Hashem your G-d, that I command you all today. And the curses [you’ll receive] if you don’t listen to the mitzvos of Hashem your G-d[2]

The parsha begins with instructions to the Jewish people which they are to follow upon entering the land. They are to divide onto two mountains, one called Har Gerizim and one called Har Eival, and a series of blessings and curses are to be enunciated. These blessings are to follow upon proper Torah observance, and the curses for the opposite. However, many note[3] an inconsistency in the verses which describe this ceremony. When describing the blessings, it says they are to follow “for listening to the mitzvos”. However, when describing the curses, it says they are to follow “if you don’t listen”. The curses sound conditional, and the blessings more definite. What gives?

Continue reading “Re’eh 5783”

Eikev 5783

[Print]

Prized Heels[1]

והיה עקב תשמעון את המשפטים האלה ושמרתם ועשיתם אתם ושמר יקוק אלקיך לך את-הברית ואת-החסד אשר נשבע לאבתיך
It will be Eikev you listen to these judgments and safeguard and fulfill them, Hashem your G-d will guard you, the covenant, and the lovingkindness that He swore to your forefathers[2]

Our verse uses an unusual expression. “It will be Eikev you listen” to Hashem’s commandments. Eikev usually is translated as heel. Targum Onkelos translates[3] it in this case as “in return for your listening to these judgments”. Meaning, the verse is telling us a reward we’ll receive for our mitzvah observance. However, our Sages were bothered[4] why didn’t the verse use the traditional word בעבור, meaning due to our loyalty, we’ll receive reward. Why use the same word for heel? Furthermore, the verse sounds like it’s encouraging us to serve Hashem to receive reward. The problem is, our Sages adjured[5] us to do just the opposite[6]!

Continue reading “Eikev 5783”