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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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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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Vayakhel 5784

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Whose handiwork is it[1]

ויקהל משה את-כל-עדת בני ישראל ויאמר אלהם אלה הדברים אשר-צוה יקוק לעשת אתם: ששת ימים תֵּעָשֶׂה מלאכה וביום השביעי יהיה לכם קדש שבת שבתון ליקוק וגו’

Moshe gathered the entire assembly of the Jewish people and said to them: “These are the matters that Hashem commanded to do. Six days work shall be done, and on the seventh day it will be for you a holy sabbatical Shabbos for Hashem”[2]

Our Sages note[3] an interesting juxtaposition between the commandments regarding Shabbos and the building of the Mishkan. It is understood that the Torah is telling us not to build the Mishkan on Shabbos. This is the basis for the prohibited creative labor on Shabbos, namely any activity involved in the creation of the Mishkan is forbidden to perform on Shabbos.

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Bo 5784

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Sabbatical locust respite[1]

ויעל הארבה על כל-ארץ מצרים וינח בכל גבול מצרים כבד מאד לפניו לא-היה כן ארבה כמהו ואחריו לא יהיה-כן
The plague of locusts came up upon all of the land of Egypt. They rested in all of the region of Egypt. It was very dense. Never before was there such a number of locusts and there never will be like it[2]

The Torah, when describing the plague of locusts, uses an interesting verb. It says וינח, they rested. In fact, this verb appears one other time in Tanach[3]. When else? In the context of Shabbos. The Torah says[4] Hashem rested (וינח) on the seventh day of creation, and therefore commanded the weekly mitzvah of Shabbos. What’s the significance of this shared word usage? This teaches us that the locusts rested on Shabbos[5]. The plague of locusts was that they consumed all of the crops of the entirety of Egypt. It would seem that they refrained from doing so on Shabbos.

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Bo 5783

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Problematic pascal prohibitions[1]

בבית אחד יאכל לא-תוציא מן-הבית מן-הבשר חוצה ועצם לא תשברו-בו
It shall be eaten in one house. Don’t take from the meat from the house to outside. And don’t break a bone from it[2]

This week’s parsha introduces the mitzvah of the korbon Pesach, the Passover offering. It was to be prepared and consumed in a very specific way. There are thus many mitzvos associated with the korbon Pesach. One of them is the meat from the offering had to be consumed in one house, and it was prohibited to even take it outside. Another mitzvah is that one wasn’t allowed to break the bones of the Pesach offering, for example to get to the marrow inside. These two mitzvos are written in the same verse, but for some reason there’s an inconsistency. The prohibition to not take the meat outside is written in the singular (תוציא); one shouldn’t do it. However, the prohibition to not break the bones is written in in the plural, speaking to many people (תשברו). Why are they written differently?

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Vayeitzei 5783

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Why did Yaakov go to sleep?[1]

ויצא יעקב מבאר שבע וילך חרנה: ויפגע במקום וילן שם כי-בא השמש וגו’ וישכב במקום ההוא: וייקץ יעקב משנתו ויאמר אכן יש יקוק במקום הזה ואנכי לא ידעתי
Yaakov left from Be’er Sheva and journeyed to Charan. He encountered The Place, and he lodged there, for the sun had set…and he slept in that place. [Then] Yaakov awoke from his sleep, and said: “Behold, there Hashem in this place, and I didn’t realize”[2]

Yaakov’s journey to his uncle Lavan to seek a wife wasn’t a simple one. It actually involved a fourteen-year detour in the academy of Shem and Ever[3]. After that, we are told that he encountered The Place. Unbeknownst to him, this was the site of the future Temple in Jerusalem[4]. The Torah then tells us that since the sun set, he slept in that place. Why does the Torah stress in that place? This teaches us[5] that for the fourteen years that he was studying in the academy, he didn’t sleep, as he learned day and night. This was the first time he had slept in all these years. While this sounds like a supernatural feat, let’s take it at face value. If this is what the Torah is teaching us, why indeed did Yaakov choose to sleep that night? What was different about that night than all the nights prior? Why didn’t he learn Torah[6]?

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Vayakhel / Shekalim 5782

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Careful word choice[1]

ויקהל משה את-כל-עדת בני ישראל ויאמר אלהם אלה הדברים אשר-צוה יקוק לעשת אתם: ששת ימים תעשה מלאכה וביום השביעי יהיה לכם קדש שבת שבתון ליקוק וגו’ ויאמר משה אל-כל-עדת בני-ישראל לאמר זה הדבר אשר-צוה יקוק לאמר: קחו מאתכם תרומה ליקוק וגו’‏
Moshe congregated the entire assembly of the Children of Israel, and said to them: “These are the matters which Hashem commanded you, to perform them. Six days work shall be done and on the seventh day it shall be Holy, a restful Shabbos for Hashem…” Moshe said to the entire assembly of the children of Israel, saying: “This is the matter which Hashem commanded, saying: ‘Take from yourselves a donation for Hashem…’”[2]

The beginning of this week’s parsha contains many oddities and inconsistencies. First, we are told that Moshe congregated the entire Jewish people to tell them about the observance of Shabbos. Why was there a need to teach them about Shabbos? This isn’t the first time they’ve heard about it. In fact, it was already repeated in last week’s parsha! What’s being added this time around? Furthermore, why is it stressed that Moshe congregated them? We don’t find this action associated with any other mitzvah in the Torah.

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Va’eschanan 5781

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The testimony of Shabbos[1]

Remember the Shabbos day, to sanctify it[2] זכור את-יום השבת לקדשו Safeguard the Shabbos day, to sanctify it…[3] שמור את-יום השבת לקדשו וגו’
Do not testify falsely regarding your fellow[4] לא תענה ברעך עד שקר Do not testify in vain regarding your fellow[5] ולא-תענה ברעך עד שוא

 

In the Shabbos morning prayers, we declare: ושני לוחות אבנים הוריד בידו, Moshe brought down from Mount Sinai two stone tables in his hand, וכתוב בהם שמירת שבת, and they are engraved with the obligation to observe Shabbos, וכן כתוב בתורתך ושמרו בני ישראל את השבת, and similarly it is written in Hashem’s Torah[6] that, “the Jewish people shall observe Shabbos”. We can ask a few questions on this declaration. First of all, why do we need to support the observance of Shabbos by bringing a verse? If the stone tablets, which were written by G-d Himself[7], command resting on Shabbos, what does a verse in the Torah add? Another question is with regards to the phrasing of the declaration. We say that they, the two stone tablets, are engraved with the obligation to observe Shabbos. At first glance this seems false. Only the first of the two tablets mentions Shabbos. How can we resolve these difficulties?

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Shelach 5781

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The reminder of tzitzis[1]

ויהיו בני-ישראל במדבר וימצאו איש מקשש עצים ביום השבת: דבר אל-בני ישראל ואמרת אלהם ועשו להם ציצת על-כנפי בגדיהם לדרתם וגו’‏
While the Jews were in the wilderness, they found a man gathering wood on Shabbos…Speak to the Children of Israel and say to them: “In all generations, make tzitzis on the corners of your garments…”[2]

The Torah juxtaposes two seemingly unrelated and disconnected points. The first is an episode where a man was caught brazenly violating Shabbos. Immediately after this story is told, the mitzvah of tzitzis is described. Why are these two things put next to each other? One explanation is[3] that Moshe had a claim against Hashem[4]. The Jews are commanded to wear tefillin on their heads and arms six days a week. The mitzvah of tefillin reminds them to keep and observe the Torah properly. The one day that the Jews don’t wear tefillin is on Shabbos[5]. As such, this man was susceptible to forgetting the mitzvos. How could it not be expected for someone to desecrate Shabbos? Hashem responded with the mitzvah of tzitzis, which apply all seven days of the week. Tzitzis are also a sign that Jew wears to remind them of all the mitzvos. This way, there’s no need to worry about someone forgetting the laws of Shabbos, or any other mitzvah. The problem with this explanation is we are taught[6] that the person who desecrated Shabbos knew full well what they were doing. They didn’t forget anything. How then can we understand this approach[7]?

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Behar / Bechukosai 5781

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Revering Shabbos[1]

את-שבתתי תשמרו ומקדשי תיראו אני יקוק
You shall safeguard my Sabbaths and revere my Sanctuary; I am Hashem[2]

The gemarra derives[3] a law from the juxtaposition of the mitzvah to safeguard Shabbos[4] and the mitzvah to revere the Holy Temple[5]. They teach that just like the safeguarding of Shabbos, it’s not that you’re to revere Shabbos itself, but rather the One who commanded it, so too with revering the Temple, it’s not the Temple that you are to revere, but rather the One who commanded it. We see it’s a given that there’s no idea to revere Shabbos, and the innovation is that the same holds true for the Temple itself. How do we know that there’s no idea to revere Shabbos? Rashi tells us[6] because we don’t find it written anywhere that we are to revere it. Sounds simple.

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