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Ki Savo 5784

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First fruit proclamation[1]

ובאת אל-הכהן אשר יהיה בימים ההם ואמרת אליו הגדתי היום ליקוק אלקיך כי-באתי אל-הארץ אשר נשבע יקוק לאבתינו לתת לנו
You shall come to the Kohen that will be in those days, and say to him: “I state today to Hashem your G-d that I have come to the land which Hashem swore to our forefathers to give to us”[2]

One of the final mitzvos that is discussed in the Torah is known as Bikkurim. There is a mitzvah to bring our first fruits to the Temple, declare our thanks to Hashem, and give them to the Kohen for consumption. There are some questions that can be asked on this whole ceremony. First of all, the verse says to come to the Kohen who will be in those days. Which other Kohen could I possibly go to? Our Sages teach us[3] that this is stressing that we have to suffice with the Kohen which will be in our days, even if he’s not on the level of earlier generations. However, the Ramban is unsatisfied with this teaching[4]. We find a similar one with the mitzvah not to rebel against the Sages. We are to heed their words, even if they’re not on the level of earlier generations. This teaching makes sense, but why would we need the same teaching with respect to the Kohanim and Bikkurim?

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Eikev 5784

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How can it rain on shabbos?[1]

ונתתי מטר-ארצכם בעתו וגו’‏
I will give the rain of your lands in its proper time…[2]

In the second paragraph of Shema, we are told of all the things that we will receive if we keep the Torah. The inverse is also true, that if we don’t keep the Torah, we will be withheld all of Hashem’s good, or worse. One of the blessings promised is that of the rain of the lands falling in its proper time. What’s interesting is we find a parallel verse in parshas Bechukosai, famous for the curses that could befall the Jews, but also some blessings. There, it says, “I will give your rain in its time”[3]. Why is it that here the verse says, “your land’s rain”, but there it says, “your rain”?

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Chukas 5784

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Rebellious fools[1]

ויקהלו משה ואהרן את-הקהל אל-פני הסלע ויאמר להם שמעו-נא המרים המן-הסלע הזה נוציא לכם מים
Moshe and Aharon gathered the congregation in front of the rock, and he said to them: “Listen now, you rebels! Will we really draw forth water from this rock?”[2]

The infamous episode of Mei Merivah, the waters of strife, is fraught with questions. One of which centers on a comment of Rashi[3]. When Moshe called the people “rebels” for requesting miraculous water in the wilderness, Rashi says his intent was “fools”. Now, the Jewish people are known as a “wise and understanding nation”[4]. Why then would Moshe call them fools?

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Shelach 5784

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Mitzvah journey complications[1]

שלח-לך אנשים ויתרו את-ארץ כנען אשר-אני נתן לבני ישראל איש אחד איש אחד למטה אבתיו תשלחו כל נשיא בהם
Send for yourselves men who shall scout out the land of Canaan, which I am giving to the Jewish people. You shall send one person per ancestral tribe, the prince [of that tribe][2]

As the Jews were about to enter the land of Israel, they got the idea to send out spies to scout out the land. They wanted to see the quality of the land, and of the people. Hashem told Moshe that this isn’t the Divine will, but if the people insist, it’s up to Moshe[3]. Unfortunately, the mission ended in disaster. The spies came back and gave a slanderous report about the land, causing them to be punished with death, along with that entire generation. The Jews were sentenced to wander the wilderness for forty years. Their children were the ones who merited to finally enter the land.

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Va’eira 5784

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The loyal spokesman[1]

וידבר משה לפני יקוק לאמר הן בני-ישראל לא-שמעו אלי ואיך ישמעני פרעה ואני ערל שפתים: וידבר יקוק אל-משה ואל-אהרן ויצום אל-בני ישראל ואל-פרעה מלך מצרים להוציא את-בני-ישראל מארץ מצרים
Moshe said before Hashem, saying: “Behold! The Jewish people won’t listen to me; how will Pharaoh listen to me? [For] I have blocked lips.” Hashem said to Moshe and to Aharon, and commanded them regarding the Jewish people and to Pharaoh, the king of Egypt, to take out the Jewish people from the land of Egypt[2]

Moshe famously had a speech impediment. He told Hashem that he would have no chance of convincing the Jews of their upcoming freedom, nor Pharaoh that he should let the Jews free. He was of blocked lips. The problem is, Moshe already made this argument in last week’s parsha[3]. When Hashem told Moshe to lead the Jews out of Egypt, he told Hashem that he was heavy of speech. He was unfit for the job. Hashem responded that his brother Aharon would be his spokesman. Moshe would tell Aharon the messages delivered to him from Hashem, and Aharon would tell the people or Pharaoh what was said. Why then is Moshe repeating this argument[4]?

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Rosh Hashanah 5784

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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?

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Ki Seitzei 5783

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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.

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Devarim 5783

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Golden opportunity[1]

אלה הדברים אשר דבר משה אל-כל-ישראל בעבר הירדן בערבה מול סוף בין-פארן ובין-תפל ולבן וחצרת ודי זהב
These are the words that Moshe told all of Israel, across the Jordan River, in Aravah, across from the Reed Sea, between Paran and Tofel, and Lavan, and Chatzeiros, and Di Zahav[2]

In the beginning of Sefer Devarim we are told that Moshe spoke to the entire Jewish people. The Torah is extremely precise with the location of this speech. Rashi explains[3] that in fact, the Torah is not telling us geographical information. Really, Moshe was rebuking the people. The places that the Torah is telling us are allusions to prior sins that the Jews committed. Focusing on the last one, Di Zahav, we are told that it is a reference to the sin of the Golden Calf. The hint is that the Jews had so much gold from the Egyptians, that they yelled out “Dai”, meaning “Enough!”. They didn’t know what to do with it, so they ended up making a Golden Calf as an idol[4].

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Bamidbar 5783

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The greatness of the student. The greatness of the father[1]

ואלה תולדת אהרן ומשה ביום דבר יקוק את-משה בהר סיני: ואלה שמות בני-אהרן וגו’‏
These are the offspring of Aharon and Moshe, on the day that Hashem spoke to Moshe on Mount Sinai. These are the names of the children of Aharon…[2]

The book of Bamidbar earns its English title of “Numbers” by beginning with several numbers. Namely, it details two different censuses that were taken before the Jews departed from Mount Sinai. The Torah introduces the census of the tribe of Levi by listing for us the offspring of Moshe and Aharon. The problem is, the Torah only lists the children of Aharon. What about the children of Moshe? This anomaly prompts our Sages to tell us[3] that we learn from here that one who teaches his friend’s children Torah is looked at as if they had birthed them. Meaning, Moshe taught Aharon’s children Torah, and they are therefore, in a sense, considered Moshe’s children.

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Emor 5783

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Quarrelsome quorum quandaries[1]

ולא תחללו את-שם קדשי ונקדשתי בתוך בני ישראל אני יקוק מקדשכם
Do not profane My Holy Name, and I will be sanctified amongst the Children of Israel; I am Hashem Who sanctifies you[2]

A fundamental principle in Judaism is that declarations of holiness need a quorum[3]. In other words, kaddish, kedusha, Torah reading, the Kohanic blessings, and the like, all require ten adult male Jews be present. The idea is that when we sanctify Hashem’s name, it needs to be done in a public fashion, with a minimum of ten men. How do we know this? A rather ironic source.

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