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Shemini Atzeres / Simchas Torah 5781

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The prerequisite of unity[1]

בני, בבקשה מכם עכבו עמי עוד יום אחד. קשה עלי פרדתכם
My children, I implore of you to stay with Me one more day. It is difficult for me preidaschem[2]

Shemini Atzeres is an interesting festival. It follows the climax of the Days of Awe and Sukkos. Rosh Hashana we prayed and blew the shofar. Yom Kippur we fasted. Sukkos we lived in the sukkah and shook our four species. What’s the point of this final holiday? It doesn’t have any paraphernalia. It doesn’t seem to commemorate anything. What message we to take with us from this festival?

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Ki Savo 5780

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The odd ones out[1]

אלה יעמדו לברך את-העם על-הר גרזים בעברכם את-הירדן שמעון ולוי ויהודה ויששכר ויוסף ובנימן: ואלה יעמדו על-הקללה בהר עיבל ראובן גד ואשר וזבלן דן ונפתלי
These shall stand on Mount Gerizim to bless the people, as you pass over the Jordan River: Shimon, Levi, Yehudah, Yissachar, Yosef, and Binyamin. And these shall stand on Mount Eival for the curse: Reuven, Gad, Asher, Zevulun, Dan, and Naftali[2]

One of the commandments[3] the Jewish people were instructed to fulfill as they entered the land of Israel is known as the Blessings and the Curses. The twelve tribes were to divide in two; half would pronounce blessings to the people for those that keep the Torah, and half would pronounce curses for those that didn’t. The Torah tells us who is to stand where: Shimon, Levi, Yehudah, Yissachar, Yosef, and Binyamin are to stand on Mount Gerizim and pronounce the blessings. If we look closely, we’ll see that they’re all children of Rochel and Leah, Yaakov’s primary wives. Those to stand on Mount Eival and pronounce the curses were Reuven, Gad, Asher, Zevulun, Dan, and Naftali. The four children of Bilhah and Zilpah, Yaakov’s other two wives, are in this list. However, Reuven and Zevulun are the children of Leah. Why are they singled out from their brothers on Mount Gereizim, and told to stand on Mount Eival?

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Re’eh 5780

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Life worth living[1]

בנים אתם ליקוק אלקיכם לא תתגודדו ולא-תשימו קרחה בין עיניכם למת
You are children to Hashem, your G-d; don’t maim yourself, nor remove hairs on your head[2] for the deceased[3]

Parshas Re’eh contains many mitzvos. A couple that are unique are the prohibitions of לא תתגודדו and לא תשימו קרחה. The Torah precedes these mitzvos by telling us that we are children of Hashem. He doesn’t want us deforming our bodies in grief. Many people had the practice, and some even today, to injure themselves or pull out their hair, as a display of grief at the loss of a relative. Hashem doesn’t want that of His children. We are commanded not to maim ourselves, and not to remove hairs for the deceased.

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Tazria / Metzora 5780

5780 28 Tazria Metzora

The proper precedence[1]

…אשה כי תזריע וילדה זכר וטמאה שבעת ימים וגו’‏
…when a woman gives birth to a boy, she shall be spiritually impure for seven days…[2]

At the end of the previous parsha[3], there were many details related to the spiritual impurity imparted by animals. This week’s parsha begins a long series of laws related to the spiritual purity and impurity of humans. Seemingly, the order is backwards. Since mankind is the principle player in the Torah, shouldn’t their laws come first? That which is primary takes precedence over what is secondary. Why then are the laws of animals taught first? Rashi addresses this[4], by reminding us that in the Torah’s description of creation, first the animals were created[5], and only then mankind[6]. Just like the animals preceded Man during creation, their laws of impurity are taught first.

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Purim 5780

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The end of all miracles[1]

למנצח על אילת השחר מזמור לדוד
For the conductor, regarding a morning doe, a song for David[2]

We are taught[3] that Psalms Chapter was recited by Esther. It starts off by referring to a morning doe. The gemarra explains[4] why she decided to start her composition this way. She wanted to inform us that just like the morning is the end of the night, so too the miracles of Purim were the end of all miracles. To this, the gemarra retorts that Chanukah also had miracles. The gemarra says that Chanukah wasn’t recorded in Tanach, unlike Purim. While this may be true, its still misleading to say that Purim was the end of all miracles. What was Esther trying to convey? As well, what’s the significance of saying that the morning is the end of the night? One could just as easily say that the night is the end of the day[5].

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Mikeitz 5780

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The goblet of the wise[1]

הלוא אשר ישתה אדני בו והוא נחש ינחש בו וגו’‏
Is [this goblet] not that which my Master drinks from? He also divines with it…[2]

Yosef, as the viceroy of Egypt, had his brothers fooled. They didn’t recognize him as their brother, and he sent them home without a clue. More than that, Yosef had a plan to set up his brother Binyamin. Yosef had someone plant his precious goblet in Binyamin’s bag. As the brothers journeyed home, they were arrested for theft. What was Yosef’s purpose for this whole ruse?

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VeZos HaBeracha 5780

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The rejected gift[1]

ויאמר יקוק מסיני בא וזרח משעיר למו הופיע מהר פארן וגו’‏
He said: “Hashem came from Sinai, shined forth from [Mount] Seir; He appeared from Mount Paran…”[2]

In the last parsha in the Torah, Moshe gave each of the tribes a final blessing. Before these blessings, he describes the Torah itself and how the Jews accepted it. It says that Hashem “came” from Mount Sinai, having “shined forth” from Mount Seir and “appearing” from Mount Paran. We’ve all heard of Mount Sinai. That is where the Torah was given to the Jews, who gladly accepted it. What is Mount Seir and Mount Paran referring to? Mount Seir is usually associated with the descendants of Eisav[3], and Mount Paran is usually associated with the descendants Yishmael[4]. Picking up on this, the Midrash explains[5] the verse to be describing a historical backdrop to the accepting of the Torah.

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Beha’alosecha 5779

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The three pillars of a positive character[1]

דבר אל-אהרן ואמרת אליו בהעלותך את-הנרת אל-מול פני המנורה יאירו שבעת הנרות: ויעש כן אהרן אל מול פני המנורה העלה נרתיה כאשר צוה יקוק את-משה
Speak to Aharon and say to him: When you ignite the lights, let them illuminate towards the center of the Menorah[2]. Aharon did so; he ignited its lights towards the center of the Menorah, as Hashem commanded Moshe[3]

This week’s parsha begins by discussing the Menorah, including its make and how it was lit[4]. The Torah uses an unusual way to describe the lighting of the Menorah wicks: בהעלותך. Literally, with your raising up the lights. There are many things learned from this, but one of them is the fact that Aharon was instructed to construct a three-step block of stone in front of the Menorah[5]. Meaning, the verse is telling Aharon and his descendants to “go up” to light the Menorah, using these steps. The next verse teaches us that Aharon properly constructed these steps. We could say that this was a practical necessity, in order to reach the top of the Menorah[6]. Why though were there specifically three steps[7]? Also, was there any more significance to this steppingstone?

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Bechukosai Shavuos 5779

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The toil of Torah[1]

אם-בחקותי תלכו ואת מצותי תשמרו ועשיתם אותם
If you walk in my decrees, and you guard my mitzvos, and perform them….[2]

The parsha begins by spelling out all the good that will happen to us if we follow Hashem’s Will, and everything else that will happen if we don’t. The Torah begins this stipulation with a vague requirement to walk in Hashem’s decrees. What does this mean? It can’t mean that we should observe Hashem’s commandments, as that’s what the rest of the verse expresses. We are taught[3] that it means that we are expected to toil in Torah. Not just learn it, but be fully engaged in the learning experience. This is in addition to our mitzvah observance. We are also taught that Hashem so-to-speak yearns for our toil in Torah[4]. Why is this so, and why is this the introductory requirement in order to receive Hashem’s blessings?
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Sheva Berachos #4 – Torah

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The Week of Sheva Berachos, Day #4 – Torah[1]

במערבא אמרי בלא תורה…דכתיב האם אין עזרתי בי ותושיה נדחה ממני
In the West they say: [Any man who doesn’t have a wife lives] without Torah…as it is written[2]: “Is it that I have no help in me, and that sound wisdom is driven from me?”[3]

As part of the Jewish wedding ceremony[4], seven blessings known as sheva berachos are recited under the chuppah. As well, our Sages tell us[5] that once a couple gets married, they are to spend the first week of their marriage rejoicing. During these seven days, the sheva berachos are again recited, at the end of a festive meal. Some say[6] that these seven blessings correlate to the seven things[7] that a man acquires[8] when he gets married. Our Sages inform us[9] that until a man gets married, he doesn’t have joy, blessing, goodness, Torah, fortification, peace, nor is he a complete Man[10]. As such, it would be appropriate during this week to elaborate on each of these seven qualities, and how they relate to marriage.

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