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Lech Lecha 5784

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Meaningful gifts[1]

אמרי-נא אחתי את למען ייטב-לי בעבורך וחיתה נפשי בגללך
Please say that you are my sister, so that it will be good for me for your sake, and my life will be spared because of you[2]

Due to a severe famine in the land of Canaan, Avraham and Sarah journeyed to the land of Egypt. Knowing full well the morality of such a place, Avraham was very concerned. His wife was tremendously beautiful, and if the Egyptians knew they were a married couple, they would have no problem killing Avraham and taking Sarah for themselves. However, if the couple represented themselves as siblings, they would be safe. The Egyptians would assume Avraham, as Sarah’s “brother,” was her protector, and could be persuaded to give her away in marriage.

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Chukas 5779

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The dormant merit[1]

ויאמר יקוק אל-משה אל-תירא אתו כי בידך נתתי אתו ואת-כל-עמו ואת-ארצו ועשית לו כאשר עשית לסיחן מלך האמרי אשר יושב בחשבון
Hashem said to Moshe: “Do not fear [Og], as I have given him, his entire nation, and his land into your hand. You shall [be able to] do to him as you did to Sichon, the Aramean King, who dwelled[2] in Cheshbon[3]

After forty years in the wilderness[4], the Jews had begun their final journey towards the land of Israel. They entered the land of Sichon, the King of the Amorites. They successfully conquered his land, and further journeyed towards the land of the Giant Og, King of Bashan. Hashem told Moshe not to fear Og, as their victory was guaranteed. Why was Moshe afraid of Og? There was no reassurance from Hashem before they battled Sichon. It must be that Moshe wasn’t afraid of him, only Og. Rashi brings[5] an explanation from Chazal[6] that Og had actually been alive since the times of Avraham[7]. He informed Avraham that the latter’s nephew Lot had been taken captive during an intense civil war[8]. This knowledge gave Avraham the chance to rescue his nephew, which he successfully accomplished. Moshe was worried that this merit from hundreds of years earlier would grant Og victory over the Jews. Hashem comforted him and told him not to worry, as the Jews would emerge victorious.

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Vayikra 5778

In the merit of the children[1]

ויקרא אל-משה וידבר יקוק אליו מאהל מועד לאמר

[Hashem] called to out to Moshe; Hashem spoke to him from the Tent of Meeting, saying[2]

The first verse in the book of Leviticus tells us that Hashem called out to Moshe from the Tent of meeting. He was going to teach him the laws of the Temple offerings. Hashem’s voice emanated from between the Keruvim, the Angel-like statues on top of the Aron HaKodesh, the Holy Ark[3]. Only Moshe could hear the voice of Hashem, and only until the entrance of the Tent of Meeting[4]. The verse which introduces this idea is written unusually: the א of ויקרא is written small, making it look like the word ויקר. This implies Hashem happened upon Moshe; it indicates a lack of intent. There are many suggestions given as to why the Torah wrote this word this way[5]. The following is a unique approach.

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