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Ki Seitzei 5784

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Surprising restrictions[1]

לא-תתעב אדמי כי אחיך הוא לא-תתעב מצרי כי-גר היית בארצו: בנים אשר-וילדו להם דור שלישי יבא להם בקהל יקוק
Do not abhor the Edomite, for he is your brother. Do not abhor the Egyptian, for you were a sojourner in his land. Children that are born to them, [only] the third generation will enter into the congregation of Hashem[2]

The prohibition to marry an Edomite and an Egyptian convert is unique. Usually, someone of improper lineage which the Torah precludes from marriage cannot remove that blemish. They are forever forbidden, like a Moabite and an Ammonite[3]. This is not so for an Edomite and Egyptian convert. While they themselves cannot marry a regular Jew, nor their children, their grandchildren are permitted.

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Mattos/Masei 5784

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The significant circle dance[1]

זה הדבר אשר-צוה יקוק לבנות צלפחד לאמר לטוב בעיניהם תהיינה לנשים אך למשפחת מטה אביהם תהיינה לנשים
This is the matter that Hashem commanded the daughters of Tzelophchad, saying: “You shall marry those who are good in your eyes. However, you’ll only marry into the tribe of your father”[2]

At the end of every parsha is a pneumonic device to help remember the number of verses in the parsha. A word or several words are chosen whose numerical value is the same as the number of verses. Usually the word should have some sort of connection to the parsha, although it’s not always self-evident. One easy example is parshas Tzav, (צו in Hebrew), which has 96 verses, the same as the numerical value of the word צו. At the end of parshas Masei is a surprising pneumonic device. There are 132 verses in the parsha, and the words with that value are מחל”ה (83) חול”ה (49), which equal 132.

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Vayeitzei 5782

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Good intentions[1]

ויצא יעקב מבאר שבע וילך חרנה
Yaakov left Be’er Sheva and went to Charan[2]

After successfully preventing Eisav from receiving Yitzchak’s blessings, Yaakov had to flee for his life. His parents instructed him to go to his relatives in Charan, where he’ll find refuge, and perhaps even a wife. The thing is, our Sages inform us[3] that he took a not so slight detour. He spent fourteen years in the yeshiva of Shem and Eiver before finally journeying to Charan. How did they know this?

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Ki Seitzei 5780

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The price of ingratitude[1]

לא-יבא עמוני ומואבי בקהל יקוק גם דור עשירי לא-יבא להם בקהל יקוק עד-עולם: על-דבר אשר לא-קדמו אתכם בלחם ובמים בדרך בצאתכם ממצרים ואשר שכר עליך את-בלעם וגו’ לקללך
An Ammonite and a Moavite shall not marry into the congregation of Hashem. Even the tenth generation shall not marry into the congregation of Hashem, for all time. Due to the matter that they didn’t present you with bread or water when you were traveling from Egypt, and for having hired Bilaam…to curse you[2]

The Torah informs us that a convert from the nation of Ammon or Moav cannot marry into the Jewish people. The reason is twofold: they didn’t present us with bread or water when we were traveling from Egypt, and because they[3] hired the non-Jewish prophet Bilaam to curse the Jews[4]. If we were to pick the worse of the two crimes, seemingly the second one is more severe. If Bilaam had successfully cursed the Jews, there would be no remnant left[5]. His goal, as well as those who hired him, was to obliterate the Jewish people from the face of the Earth. Shouldn’t that be enough of a reason not to intermarry with them? Why then does the Torah also need to mention the reason that they didn’t offer us bread and water? That was simply a lack of showing honor and respect, or at the very least of generosity. It’s surely not as severe as wanting to annihilate them. Further, why is the sin of not giving bread and water listed first, implying it’s worse than the second one?

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Nasso 5780

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The value of shalom[1]

וכתב את-האלת האלה הכהן בספר ומחה אל-מי המרים
The Kohen shall write these curses on parchment, and blot it out in the bitter waters[2]

The Torah describes what’s known as the Sotah ritual. If a married woman, due to her immoral behavior, becomes a presumed adulteress[3], her and her husband cannot live together until the matter is confirmed. If she indeed committed adultery, they have to divorce. If she is in fact innocent, they can resume married life as normal. How can they clear up this scandal? The Torah provides a unique avenue for her to prove her innocence. The woman, now known as a Sotah, is taken to the Temple. Various rituals are performed, and offerings brought. This includes writing down on a piece of parchment a set of curses which are to fall on her if she is guilty. This parchment contains instances of the name of Hashem. It is then placed in a cup of bitter water, the writing dissolves, and she is to drink it. Miraculously, after the ceremony, it became clear to everyone if she is innocent or not.

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