Maintaining the relationship
אם בחקתי תלכו ואת-מצותי תשמרו ועשיתם אתם
If you will walk in My decrees, and safeguard My commandments, and perform them
Would it be strange to say that Hashem has ta’avos, often translated as desires or lusts? One would be right to think so. However, we find statements from our Sages that indeed, Hashem has ta’avos. Our Sages ask why the foremothers were all barren. The reason was so that they would pray for children, for Hashem desires the prayers of the righteous.
Continue reading “Behar/Bechukosai 5783”
Why did Yaakov go to sleep?
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”
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. After that, we are told that he encountered The Place. Unbeknownst to him, this was the site of the future Temple in Jerusalem. 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 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?
Continue reading “Vayeitzei 5783”
Correctional bird manipulation
וצוה הכהן ולקח למטהר שתי-צפרים חיות טהרות וגו’
The Kohen shall instruct, and two pure, live birds shall be taken for the one seeking purification…
A large segment of the parsha deals with the spiritual contamination of one who spoke wrongly about his fellow, known as a Metzora, and his process of purification. One of the requirements the Torah prescribes is to take two birds, one to be slaughtered, and one to be released into the wild. Why does he need to bring birds? Rashi explains because birds are known to “tweet” all day long, which symbolizes this guy’s constant “tweeting” gossip about his fellow. According to this reasoning then, why is there a need for two birds? Seemingly one should be sufficient. Furthermore, now that there are two birds that are required, why is one slaughtered, and one sent away? Finally, there’s a law that this bird must be sent out specifically in an open field. Why is that?
Continue reading “Metzora 5782”
The timeless Torah
ותקרא אסתר להתך מסריסי המלך אשר העמיד לפניה ותצוהו על-מרדכי לדעת מה-זה ועל-מה-זה
Esther called to Hasach, one of the king’s attendants who was assigned to assist her, and commanded him regarding Mordechai, to know what this was, and what this was about
After Haman and Achashverosh’s harsh decree to exterminate the Jews was made known, Mordechai tore his clothes in mourning. He wore sackcloth and ash. His relative Esther, who was now the Queen of Persia, heard what Mordechai was doing. This distressed her very much. She sent an attendant to inquire Mordechai about what he was doing, for she was unaware of the recent decree. The Megillah uses an interesting expression to describe her inquiry. מה זה ועל מה זה. She asked what this was and what this was about.
Continue reading “Purim 5782”
ויצא יעקב מבאר שבע וילך חרנה
Yaakov left Be’er Sheva and went to Charan
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 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?
Continue reading “Vayeitzei 5782”
Having the proper perspective
יקוק אלקינו דבר אלינו בחרב לאמר רב-לכם שבת בהר הזה: פנו וסעו לכם ובאו הר האמרי וגו’
Hashem, our God, spoke to us on Chorev (Mount Sinai) saying: “Rav lachem dwelling on this mountain. Turn and travel and come to the Ammorite mountain…”
Moshe, as part of his goodbye speech to the people, described the various events which got them to where they were now holding. Most of this speech was intended to act as a rebuke towards the people for their shortcomings throughout their journeys. One episode he described was that after spending over a year at Mount Sinai learning Torah, Hashem told them rav lachem. Literally He said, it is too much for you to dwell further on this mountain. It sounds like they wanted to stay longer, but Hashem told them it was time to move on. However, this seems to contradict a teaching of our Sages that the Jews ran away from Mount Sinai like schoolchildren who run away from their classes. It sounds like they didn’t need much pressure from Hashem to leave. Which was it?
Continue reading “Devarim 5781”
Torah is a gift, not a burden
ותתן לנו יקוק אלקנו באהבה מועדים לשמחה חגים וזמנים לששון, את יום חג השבעות הזה זמן מתן תורתנו
Hashem our G-d, with love give us festivals of happiness, holidays and times of joy, this holiday of Shavuos, the time of the giving of our Torah
In our calendar, Shavuos always falls out on the sixth day of Sivan. Something not mentioned explicitly in the Torah is the event that Shavuos commemorates. As noted in our prayers, Shavuos commemorates the giving of the Torah at Mount Sinai. This is why we read the Ten Commandments on Shavuos morning. There’s actually a disagreement in the gemarra what day the Torah was given. The Rabbis say that the Torah was given on the sixth of Sivan, whereas Rabbi Yossi says that it was given on the seventh of Sivan. Due to the underlying basis of their disagreement, we actually rule like Rabbi Yossi. If so, how can we say that the Torah was given on the sixth, when we rule it was given on the seventh?
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Who knows one?
אחד, מי יודע? אחד, אני יודע! אחד אלקינו שבשמים ובארץ
Who knows one? I know one! One is our G-d in the Heaven and the Earth
After an uplifting seder, we’re on an all-time high. We jubilantly sing about how we performed all the mitzvos of the evening. We’re all inspired to bring the Pesach offering next year in Jerusalem, and pray that the Temple be rebuilt However, one song seems to be the odd one out. A favorite of many children, אחד מי יודע, “Who knows one?”, is a classic Pesach song. However, if we think about it, what does it have to do with Pesach? It’s seemingly random things in Judaism that are associated with numbers, ranging from one to thirteen. What’s it doing at the end of the Seder?
Continue reading “Pesach 5781 #3”
Amazing abode allusions
דבר אל בני-ישראל ויקחו-לי תרומה מאת כל-איש אשר ידבנו לבו תקחו את-תרומתי: וזאת התרומה אשר תקחו מאתם זהב וכסף ונחשת
Speak to the Children of Israel: “Take for Me a portion from each person. [From] those whose heart feels generous, take My portion. This is the portion that you should take from them: gold, silver, and copper”
This week’s parsha introduces us to the Mishkan, or Tabernacle, the portable Temple that the Jews constructed and used in the wilderness. It was literally a place for Hashem’s presence in this world. His presence was palpable, and allowed the Jews a chance to connect with Hashem in a way we can only imagine. The Torah tells us that the Jews were asked to take part in its construction. Each person would donate the materials needed for the Mishkan, donating what they saw fit. Besides gold, silver, and copper, many other materials are listed. However, if we focus on these three materials, we’ll find an amazing allusion hidden in their letters.
Continue reading “Terumah / Zachor 5781”
ואל-אצילי בני ישראל לא שלח ידו ויחזו את-האלקים ויאכלו וישתו
[Hashem] didn’t send His hand against the dignitaries of the Children of Israel, [although] they had seen G-d and ate and drank
After detailing various monetary and ritual laws, the Torah returns to the story of the Divine Revelation at Sinai. As the Jews were receiving the Torah, the dignitaries of the Jewish People feasted; they ate and drank. While this normally could have been justified, they were in front of the Divine Presence. The environment commanded a very high level of awe and respect. A public feast perhaps wasn’t appropriate at that moment, and the Torah seems to rebuke them for it. The Torah implies that the dignitaries could have been wiped out at that moment, but Hashem had compassion and spared them. One explanation is that this was to not ruin the celebratory event of the giving of the Torah. Instead, the dignitaries were later punished with death when they complained unjustifiably.
Continue reading “Mishpatim / Shekalim 5781”