"These are the words that Moshe spoke to all Israel." (1:1)
QUESTION: What is the Torah emphasizing by beginning the Book of Devarim with the word "Eileh" - "these are"?
ANSWER: Moshe started delivering his legacy to Klal Yisrael on Rosh Chodesh Shevat, and passed away thirty-six days later on the seventh day of Adar. The word "eileh" has the numerical value of thirty-six, and the Torah is alluding that for thirty-six days he spoke words of admonishment to Klal Yisrael.
QUESTION: Why did Moshe admonish them specifically for thirty-six days?
ANSWER: In the Midrash Rabbah (Lamentations 1:1) Rabbi Levi says, "The Jewish people did not go into exile until they had repudiated the thirty-six ordinances in the Torah, for which the penalty is kareit - excision." (The word "eichah" "how" - which is the opening word of the book of Lamentations, has the numerical value of thirty-six.)
According to the Zohar, the three hundred and sixty-five negative commandments in the Torah correspond to the three hundred and sixty-five days of the solar calendar and by transgressing them, one adversely affects the day corresponding to that negative commandment. (See Rambam, Introduction to Mishneh Torah.)
Moshe knew through Divine inspiration that the Jews would ultimately be exiled for violating thirty-six negative commandments, which would affect thirty-six days of the year. Therefore he admonished them for thirty-six days as a corrective.
It is interesting to note that Parshat Devarim is always read on the Shabbat preceding Tisha B'Av, the day when the book of Eichah - Lamentations - is read.
"And Chazeirot and Di-zahab." (1:1)
QUESTION: Rashi explains that "Chazeirot" refers to Korach's rebellion, which took place near Chazeirot. "Di-zahab," which literally means "abundance of gold," is a reference to the golden calf, which the Jews made from the gold with which Hashem blessed them when they left Egypt.Since the sin of the golden calf took place before Korach's rebellion, the order in the pasuk should have been reversed?
ANSWER: When Hashem became angry at the Jews for making the golden calf, Moshe pleaded on their behalf, "Why are You upset with Your beloved children when they actually did not violate any of Your precepts? In the commandments You gave on Sinai, You spoke in singular. Thus, in the prohibition against idol making and worshipping, You said "lo yiheyeh lecha" - "There shall not be to you [singular]." If you intended this to apply to the entire populous, You should have said "lo yiheyeh lachem" - "There shall not be to you [plural]" (see Shemot 20:2, Rashi).
When Korach and his contingent fought with Moshe and Aharon, they argued, "The entire assembly is holy and Hashem is among them. Why do you exalt yourself over the congregation of Hashem?" They meant, "You are no holier than anyone else since at Sinai Hashem spoke to everyone and not only to you" (see Bamidbar 17:3, Rashi).
Consequently, as long as the Korach rebellion had not yet occurred, Moshe's argument in defense of the Jews stood firm, and he had no grounds to rebuke them. However, when Korach proclaimed that "Everyone is holy because everyone heard Hashem's voice at Sinai," he refuted Moshe's defense. Hence, the Jewish people's sin then came to the forefront, and it became necessary for Moshe to rebuke them for making the golden calf.
"Between Paran and Tophel, and Laban, and Chazeirot, and Di-Zahav." (1:1)
QUESTION: The expression "bein...bein" - "between" - is superfluous. It should have just said "v'paran v'tofel" - "and Paran and Tofel" - as in the phrase "v'lavan vachatzeirot" - "and Lavan and Chatzeirot"?
ANSWER: Superficially, it is puzzling that Moshe admonished the Jews for speaking against the manna, the incident of the spies, and making the golden calf-without mentioning Mei Merivah-the Waters of Strife-and the smiting of the rock, which was actually caused by their complaint, "Why have you brought the congregation of Hashem to this wilderness...and why did you have us ascend from Egypt to this evil place...and there is no water to drink" (Bamidbar 20:4-5).
"Paran" is a reference to the spies, who were sent after they journeyed from Chazeirot and encamped in Paran (Bamidbar 12:16). "Tophel" is a reference to the words "shetaflu" - which they spoke contemptuously regarding the manna: "our soul is disgusted with this insubstantial food (ibid. 21:5).
The Jews' complaint about the lack of water and the smiting of the rock took place before their talking against the manna (ibid. 20:2-14). Consequently, it happened after the sending of the spies (Paran) and before the complaint about the manna (Tophel). Hence, with the extra word "bein" - "between" - Moshe was actually alluding to this iniquity which was committed between (the iniquities of) Paran and Tophel.
The reason Moshe did not rebuke them openly about the "mei Merivah" - "Waters of Strife" - and the smiting of the rock was that he thought they were likely to ascribe the sin to him. In reality, however, the Torah refers to the incident as the "Waters of Strife, where the Children of Israel contended against Hashem" (ibid. 20:13), and the common denominator among the three consecutive sins was that they were all preceded by a complaint about being taken out of Egypt.
"Moshe spoke unto the Children of Israel." (1:3)
QUESTION: Rashi explains that Moshe rebuked them only when he was close to death in order to avoid rebuking them again and again. How does this reconcile with the statement of the Gemara (Bava Metzia 31a) that the Torah command, "Hochei'ach [tochiach...]" - "You shall reprove [your fellow]" (Vayikra 19:17) - means even one hundred times?
ANSWER: There are two kinds of rebuke:
1. Direct confrontation: specifying the wrongdoing and admonishing the perpetrator for committing the act.
2. A more subtle method: not mentioning the iniquity directly, but reproving the person and encouraging him to improve his conduct. The advantage of the latter is that the erring individual is spared embarrassment.
When the Torah says "Hochei'ach tochiach" - "You shall reprove" - it concludes "velo tisa alav cheit" - "and do not bear a sin because of him" - which can also be explained literally to mean, "Do not bring up the sin to him" - i.e. be careful not to mention the particular sin, and thus he will not be embarrassed. This type of rebuke may and should be repeated, even one-hundred times. However, since Moshe's current rebuke consisted of specifying through veiled references the sins committed, he waited till immediately before his death so that his words would be accepted and they would not have to face him constantly and be embarrassed.
"After he had smitten Sichon, king of the Amorites, who dwelt in Cheshbon, and Og, king of Bashan, who dwelt in Ashtarot in Edrei." (1:4)
QUESTION: Why did Moshe wait to deliver his rebuke till after he conquered Sichon and Og?
ANSWER: Moshe, the first leader of Klal Yisrael, was conveying a message to leaders of future generations. It is human nature to balk at a rebuke. Therefore if a rebuker wants his words to be accepted, he should not only rebuke but also do positive things to benefit the erring community or individual. Once he becomes recognized as a good friend, then his words of admonishment will also be accepted favorably.
Sichon and Og posed a serious threat to the Jewish people. After Moshe risked his life to defeat the Jews' enemies, he earned their respect and thus considered the time opportune to reprimand them.
"Moshe began explaining this Torah." (1:5)
QUESTION: The word "ho'il" - "began" - is superfluous. It could have just said "bei'ir Moshe et haTorah hazot" - "Moshe explained this Torah"?
ANSWER: In Torah study there are many difficulties and questions which remain unanswered. In many such cases, the Talmud concludes a discussion with the word "teiku" which is an abbreviation for "Tishbi yetareitz kushi'ot ve'abayot" - "Eliyahu the Tishbi will resolve all difficulties and questions." Eventually when Eliyahu comes to herald the revelation of Mashiach, he will also explain and clarify all the unanswered difficulties and unresolved Torah issues.
The letters in the word "ho'il" can be rearranged to read "Eliyahu". While Moshe explained the Torah very clearly, he knew that in future generations difficulties would arise in comprehending Torah subjects,
and therefore he alluded that any lack of clarity will ultimately be elucidated through the prophet Eliyahu.
"I cannot carry you alone. G-d, your G-d, has multiplied you and behold! you are this day like the stars of heaven in abundance." (1:9-10)
QUESTION: At that time the Jews numbered only six-hundred thousand. Why did Moshe exaggerate?
ANSWER: Sometimes the Jews are compared to the dust of the earth (Bereishit 28:14), and at other times to the stars of heaven (ibid. 15:5). The difference between the two is that each particle of dust sticks to the other while stars are greatly distant from one another. Thus, when Jews are united they are analogous to the dust of the earth, and when they are fragmented and at odds they are compared to the stars.
In expressing his frustration with the Jewish people, Moshe said, "At present you are like the stars of heaven - there is animosity and fragmentation among you instead of unity. When you behave this way, it is difficult for me alone to carry your contentiousness, burdens, and quarrels."
"May G-d the G-d of your forefathers, make you so many more as you are a thousand times." (1:11)
QUESTION: The word "kachem" - "as you are" is superfluous?
ANSWER: When the Jews heard Moshe's harsh rebuke they fell into despair. In order to uplift their spirits and comfort them, Moshe told them what the Gemara (Sanhedrin 44a) says regarding the Jewish people, " 'Af al pi shechata, Yisrael hu' - 'A Jew is a full-fledged Jew even when he has sinned.' Though you have committed some iniquities, do not despair. You retain your Jewish essence and will undoubtedly continue to exist.
"It is my fervent wish and prayer that Hashem multiply you a thousand times, and that there be many more Jews 'kachem' - 'as you are.' "
"May G-d the G-d of your forefathers, make you so many more as you are a thousand times." (1:11)
QUESTION: The Midrash Rabbah (1:13) writes, "If we look [well] into the blessings of Moshe, we shall find that they
contain blessings from one end of the world to the other. This is evident from the words 'elef pe'amim;' in the plural, in lieu of elef pa'am in singular, which indicates an astronomical figure, not simply 'a thousand times.' "Both elef pa'am and elef pe'amim basically mean "a thousand times." How does the Midrash derive that Moshe meant to bless them to reach an astronomical figure?
ANSWER: If Moshe had said, "G-d make you so many more as you are elef pa'am - one thousand times," it would have meant that the Jews' population of six hundred thousand should be multiplied by one thousand, making them a people of six hundred million. Moshe's berachah was much greater: By saying "elef pe'amim" he meant that their number should be doubled one thousand times. In other words, starting with six hundred thousand, after the first "adding to you as you are now" they will be one million two hundred thousand, then when this is doubled, they will be two million four hundred thousand, then four million eight hundred thousand, etc. Thus, as this is repeated one thousand times, the population will very quickly reach an astronomical figure.
It is related that the king of Persia was very impressed with the person who created the game of chess and offered to grant him any wish. The man said to the king, "There are 64 squares on the chess board. I would be satisfied if you would put a grain of wheat in the first square and double in the next, and so forth." The king laughed about this meager request, but soon realized that he would not have enough wheat in his country to fill the request. In the second square there would be two grains, in the third square there would be four. In the tenth square there would be 512, in the twenty-first there would be over a million, and in the thirty-first there would be over a billion.
"May G-d the G-d of your forefathers, make you so many more as you are a thousand times." (1:11)
QUESTION: The Midrash Rabbah (1:13) writes, "If we look [well] into the blessings of Moshe, we shall find that they contain blessings from one end of the world to the other. This is evident from the words 'elef pe'amim' - in the plural, indicating hyperabundance - in lieu of 'elef pa'am.' "How does the word "pe'amim" indicate "a blessing from one end of the world to the other"?
ANSWER: The Gemara (Eruvin 55b) says that the camp of the Israelites was three parsah [square]. The Gemara (Pesachim 94a) says that the world is six thousand parsah. (A parsah equals 2.385 mile.)
The word "pe'amim" is a plural for "pa'am", and the minimum of a plural is two. Consequently, "elef pa'am" - "one thousand times" - can mean that the Jewish people should spread out over a territory of three thousand parsah, and "elef pe'amim" means two times one thousand. Since Moshe blessed the Jews that their camp spread out over an area of six thousand parsah, his blessing is actually "from one end of the world to the other."
"May G-d the G-d of your forefathers make you so many more as you are a thousand times." (1:11)
QUESTION: Why a thousand times?
ANSWER: When the Jews sinned with the golden calf, Hashem's anger flared up and He wanted to annihilate them. He told Moshe, "Ve'e'eseh otcha legoi gadol" - "I shall make you a great nation" (Shemot 32:10). When the spies returned and incited the people against going to Eretz Yisrael, again Hashem wanted to annihilate them and He again said to Moshe,"Ve'e'eseh otcha legoi gadol" - "I shall make you a great nation" (Bamidbar 14:12).
The Tosefta (Sotah 4:1) says that Hashem's reward for a good deed is five hundred times greater than the deed itself. Therefore, since Hashem told Moshe twice, "I shall make you a great nation," each time He meant a people five hundred times as large as the Children of Israel, totaling a thousand-fold increase. Hence, Moshe was saying, "I am now blessing you with what Hashem offered me, and thus may He make you a nation one thousand times as large as you are currently."
"Make you so many more as you are a thousand times and bless you as He has spoken of you." (1:11)
QUESTION: Rashi writes that the Jewish people complained to Moshe, asking why he had set a limit to the blessing. Moshe responded, "The blessing of one-thousand times is mine, but may He bless you infinitely as He promised you."Why did Moshe specify one-thousand times in his blessing?
ANSWER: The name Moshe has the numerical value of three-hundred and forty-five, which is also the numerical value of Keil Shakai - "A-mighty G-d." When the letters of these two words are spelled out in full - Alef, Lamed, Shin, Daled, Shin, Daled, Yud - the numerical value, counting the entire statement as one (known in Gematria as "im hakollel") is one-thousand.
When the Jewish people complained of Moshe's setting a limitation on their blessing, he responded "Zeh hu misheli" - "The one-thousand that I am giving you is absolutely all that I possess. I am giving you everything that is included in my name, and may Hashem bless you according to His Divine powers."
"All of you approached me and said, 'Let us send men ahead of us and let them spy out the Land.' " (1:22)
QUESTION: Rashi writes that Moshe told them, "For the receiving of Torah the young honored the elders, letting them go ahead, and the elders honored the leaders by letting them go before them. For the sending of the spies, however, all of you approached me in confusion, the young pushing the elders and the elders pushing the leaders."Why, in admonishing them for their improper behavior, does he also bring in their good behavior at Mt. Sinai?
ANSWER: Moshe was admonishing them not only for their behavior in connection with the spies, but also for their behavior at the receiving of the Torah. He said to them, "Originally I admired your behavior at Sinai. It was encouraging to see how the young honored the elders and the elders honored the leaders.
"However, after observing such refined character, I was greatly puzzled when I saw the opposite take place in regard to Eretz Yisrael. I then realized in retrospect that you are far from a refined people. I surmised that since Torah represents spirituality and requires diligent study and performance of mitzvot, your deference to the elders was not an expression of respect, but of spiritual apathy. You were uninterested in a spiritual life and said, 'Let the elders, who are already retired and less interested in worldly matters, engage in the study of Torah.'
"I reached this conclusion when, motivated by desire to enter Eretz Yisrael, a place blessed with all kinds of physical and material delights, you stampeded, pushing the elders and leaders aside and running before them."
"G-d heard the sound of your words, and He was incensed." (1:34)
QUESTION: The word "kol" - "sound" - is superfluous? It could have just said, "And G-d heard your words"?
ANSWER: A story is told about Reuven who spread a rumor that Shimon was a thief. Shimon brought him before the Rabbi and it was
ruled that on Shabbat morning, Reuven was to publicly announce, "What I said about Shimon being a thief is a lie." On Shabbat morning Reuven ascended to the podium and announced as ordered, "What I said that Shimon is a thief is a lie?!"
Shimon immediately ran to the Rabbi exclaiming, "Rabbi, this announcement is ruining my reputation. The situation is now worse than before."
The Rabbi summoned Reuven and asked him, "Why did you do such a thing?"
Reuven answered, "Rabbi, I said the exact words you told me to say. Is it my fault that I am not a chazan and do not know how to sing properly?"
When the messengers returned from Eretz Yisrael their report was that "Good is the land which G-d our G-d is giving us" (1:25). If this was their report, why was Hashem upset with them? The reason was that though their words were superficially proper, the problem was the "kol" - the voice (tone) with which they said them. The message the people heard was, "Good is the land that G-d our G-d is giving us?!"
"Except for Kaleiv son of Yephunneh...With me, as well, G-d became angry because of you, saying: 'You, too, shall not come there.' Yehoshua son of Nun...Strengthen him, for he shall cause Israel to inherit it." (1:36-38)
QUESTION: Moshe was denied entry into Eretz Yisrael because of the "mei merivah" - "waters of strife" - as Hashem clearly said, "Because you did not believe in Me...Therefore you will not bring this congregation to the Land that I have given them" (Bamidbar 20:12). The episode with the waters of strife took place almost forty years after the episode with the spies.Why, when admonishing them about the spy incident, does Moshe say, "With me, as well, G-d became angry because of you, saying: 'You, too, shall not come there' " which implies that Moshe's not going to Eretz Yisrael was the fault of the spies?
ANSWER: In his rebuke Moshe speaks of the provoking attitude of the people, and the iniquity of the spies, which caused Hashem to swear, "If even a man of these people, this evil generation, shall see the good land that I swore to your forefathers except for Kaleiv and Yehoshua" (1:35). Superficially it is puzzling that Moshe - in the middle of listing Kaleiv and Yehoshua as the two exceptions who would come to Eretz Yisrael - mentions something totally unrelated "With me, as well, G-d became angry because of you, saying, 'You, too, shall not come there.' "
Though Kaleiv and Yehoshua were the only survivors of the Generation of the Wilderness who came to Eretz Yisrael, there is a great difference between their roles. Kaleiv merited "to see the land" and receive his portion. Yehoshua, on the other hand, not only would come there, but "cause [the entire people of] Israel to inherit it." Why is there such a vast difference between them?
Moshe is explaining that the reason for the major distinction between the two survivors is that "I should have been there to apportion the land to the people of Israel. However, in the interim the incident with the waters of strife caused me to lose the privilege of going to Eretz Yisrael. Therefore Yehoshua will be my successor, and he will cause the people to inherit the land."
Hence, Moshe's statement regarding himself, between references to Kaleiv and Yehoshua, is not rebuke, but inserted parenthetically to explain the prominent position Yehoshua will hold when the Jewish people would enter Eretz Yisrael.
"Turn yourselves northward. You shall command the people, saying, 'You are passing through the boundary of your brothers the children of Eisav, who dwell in Seir.' " (2:3-4)
QUESTION: Why was it necessary to tell them "penu lachem tzafonah" - "turn yourselves northward" - the essential instruction was that "You will be passing through the boundary of your brothers the children of Eisav and you shall not provoke them"?
ANSWER: The descendants of Eisav are very jealous of the descendants of Yaakov. They contend that everything the Jews possess actually belongs to them, because it was stealthily acquired by Yaakov's scheming to receive Yitzchak's berachot, which were really intended for their ancestor Eisav. Therefore they despise the Jewish people and seek ways to take their possessions.
Unfortunately, many Jews at times forget that we are in galut - exile - and at the mercy of the secular world. Hence, they "flash" their wealth in the eyes of the Gentiles, provoking their wrath. While the Jews indeed deserve the affluence Hashem has bestowed upon them, they must be careful not to exhibit it before the eyes of the nations.
The word "tzafonah" is not only the northward direction, but can also mean "hidden." On the night of Pesach, for instance, the afikoman we eat at the end of the meal is called "tzafun" because it is hidden throughout the entire seder. Hashem told Moshe to tell the Children of Israel, "Since you are coming into the boundary of the land of Eisav, it is important to remember that 'penu lachem tzafonah' - go in the direction of 'tzafun' - hiding - i.e. keep your wealth and success concealed. Do not arouse their animosity, hatred, and jealousy.
One who recites the Shemonah Esrei should face mizrach - east. However, the Gemara (Bava Batra 25b) says, "If one desires to become rich, 'yatzpin' - he should turn towards tzafon - northeast." Since the word "tzafon" does not only mean "north," but also "hidden," possibly the sages are alluding that if one wants to be rich, "yatzpin" - he should act modestly and not flaunt his wealth in the eyes of the public. For by doing this he may invite unwanted "predators," who will take away his wealth, or the "evil eye" which may have an adverse effect on his wealth.
"Only the animals did we loot for ourselves." (2:35)
QUESTION: Later on, discussing the looting of the kingdom of Og, the pasuk says, "And the booty of the cities "bazonu lanu" (with one "zayin") - "we looted for ourselves" (3:7). Why here does it say "bazaznu lanu" (with two "zayins") - "did we loot for ourselves"?
ANSWER: Regarding the Amonites and Moabites Hashem instructed, "You shall not distress them and you shall not provoke war with them" (2:9, 19). However, since they were already conquered by Sichon and technically no longer in control of their lands, it became permissible for the Jewish people to take the lands for themselves. Consequently, now, when the Jewish people took the booty of the cities, not only was there property of the Amonites but also of the Sichonites. To allude to the double booty, the word "bazaznu" is written with two "zayins."
Vedibarta Bam And You Shall Speak of Them
A Compilation of Selected Torah Insights, Thought-Provoking Ideas, Homilies And
QUESTION: According to the Midrash Rabbah (11:10) the word "Va'etchanan" has the numerical value of five hundred and fifteen, and teaches that Moshe prayed five hundred and fifteen prayers to Hashem to be permitted to
enter Eretz Yisrael.Why specifically five hundred and fifteen?
ANSWER: The spies returned with their evil report against Eretz Yisrael on the ninth of Av. Since the people cried bitterly and refused to go to Eretz Yisrael, Hashem swore that the entire nation between the ages of twenty and sixty would die in the wilderness. Annually, on the ninth of Av, graves were dug and the people would sleep in them. In the morning those who were alive would climb out of the graves, and those who had expired would be buried where they were. This went on for all the years of the sojourn in the wilderness. On the fortieth year graves were dug for the people to sleep in, but surprisingly, they all emerged alive. The people began to wonder, "Perhaps we have miscalculated and yesterday was not really the ninth of Av." Therefore, they continued sleeping in graves on the tenth, eleventh, twelfth, thirteenth, and fourteenth. When they noticed a full moon on the fifteenth of Av, they were certain that the ninth had already passed, and obviously the punishment was completed (see Bava Batra 121a).
Thus, on the fifteenth of Av the Jewish people celebrated the fact that no one else would be punished for the spy episode, and Moshe thought that it was an opportune time to pray to Hashem to permit him to enter the land.
The Hebrew calendar, which is based on the lunar system, normally has six months of twenty-nine days and six months of thirty days. From the month of Elul (which follows Av) till the month of Adar, in which Moshe expired, there are six months. Counting three of them as full months (thirty days) and three as incomplete ones (twenty-nine days), there is a total of one hundred and seventy-seven days. Adding to this sixteen days from the fifteenth to the thirtieth of the month of Av, and seven days of the month of Adar till Moshe's passing, there is a total of two hundred days.
A Jew is required to pray three times a day. In each prayer he may include personal requests, except on Shabbat, when personal needs may not be mentioned (see Jerusalem Talmud Shabbat 15:3, Orach Chaim 294:1. However, on Yom Tov it is permissible, see Magen Avraham 128:70). Since in a two-hundred-day period there are twenty-eight Shabbatot, one hundred and seventy-two days remain, in which a person prays three times a day and may include personal requests, which totals five hundred and sixteen prayers.
On the night of the fifteenth, after seeing the full moon, they realized their sins were forgiven, and they thus celebrated the following day. Hence, Moshe started praying from the morning of the fifteenth of Av, till Minchah of the seventh of Adar, uttering exactly a total of five hundred and fifteen prayers before his passing.
"I implored G-d at that time saying." (3:23)
QUESTION: Rashi explains that with the words "at that time" Moshe meant that "after I conquered the land of Sichon and Og, I thought that perhaps Hashem's vow forbidding me to enter Eretz Yisrael was canceled."What is the connection between the conquest of Sichon and Og and Moshe's being able to enter the land?
ANSWER: Moshe received his punishment not to enter Eretz Yisrael because he struck the rock instead of speaking to it to bring forth its water. Moshe actually did this out of concern for the Jewish people's welfare. He feared that if he would speak to the rock and it would obey, it would give Satan an opportunity to prosecute against the Jewish people. He would come before Hashem and say, "Even an inanimate rock listens and fulfills Your command, while Your 'intelligent' people violate Your command - the Torah." Nevertheless, Moshe was punished, which shows that though his intentions were good, he was held accountable for his disobedient action.
When Sodom was at war against the four powerful kings and Lot was taken captive, the Torah relates that, "The fugitive came and told Avraham that his relative was captured" (Bereishit 14:13). The Midrash Rabbah (42:8) identifies the "fugitive" as Og, and explains that though his action of notifying Avraham was beneficial, ultimately leading to a consecration of Hashem's name, his intention was evil. He meant to influence Avraham to go to war to rescue Lot, hoping that Avraham would be killed in battle so that he would then be able to marry Sarah.
Since Moshe was punished for not speaking to the rock, he concluded that Hashem was more upset with an evil action than an intention. However, after conquering Og, he determined that Og's downfall was because of his evil thoughts, though his action was good. Thus, he thought that his case would then be favorably reconsidered, and because of his good intentions the vow forbidding him entry to Eretz Yisrael would be canceled.
"I implored G-d...But G-d became angry with me because of you." (3:23, 26)
QUESTION: According to the Ramban, Moshe concluded his rebuke to the Jewish people with this statement. He was telling them, "Not only did your forefathers cause trouble for themselves, but I was also punished because of them, to be barred from Eretz Yisrael.Why was it necessary for him to tell them of his prayers for permission to enter; he should have just said that on their account he was denied entry to Eretz Yisrael?
ANSWER: During their forty year sojourn in the wilderness, the Jewish people often provoked Hashem's wrath. Whenever Hashem expressed His disappointment and anger, Moshe would intercede. Not only did he
pray and plead for them, but he even risked his life, telling Hashem, "And now if You would but forgive this sin! - But if not erase me from the book that You have written" (Shemot 32:32).
When Moshe realized that his end was near, he prayed and beseeched Hashem for the opportunity to go to Eretz Yisrael. He offered a total of five hundred and fifteen prayers. As he was delivering his parting message to his beloved people he exclaimed in exasperation, "va'etchanan el Hashem - I [alone] implored Hashem - I hoped that the entire community would raise an uproar on my behalf, just as I was ready to give my life for the community. You should have said to Hashem 'We will not go without Moshe.' Unfortunately, your feelings for me did not match my love for you."
"Let me go over, I pray, and see the good land." (3:25)
QUESTION: The word "na" - "I pray" - is extra. It could have said, "Let me go over and see the good land"?
ANSWER: King David says "The years of our life number seventy" (Psalms 90:10). At this time Moshe was one hundred and twenty years old. Thus he exceeded the normal life-span by fifty years. Consequently he said to Hashem, "Since you have already permitted me to exceed the normal life-span by fifty years, thus 'e'ebrah' - let me go over (exceed) the normal life-span a bit more, and enter 'na' (Nun-Alef) - the fifty-first year so that I will be able to see the good land."
Hashem told him, "Rav" - "Let it suffice to you that you have 'lach' (Lamed-Chaf) - fifty additional years (3:26). I cannot give you any more years because it is already written in the Torah (Bereishit 6:3), 'My spirit shall not abide in man forever - beshegam hu basar - since he is but flesh - therefore shall his days be a hundred and twenty years.' "
Incidentally, the word "beshegam" - "since [he is also flesh]" - has the numerical value of three hundred and forty-five, which is also the numerical value of the name "Moshe", and is alluding that there will be born a mortal man - Moshe - who will live one hundred and twenty years.
"G-d said to me, 'It is too much for you! Do not continue to speak to Me further about this matter.' " (3:26)
QUESTION: King Shlomo says, "Tachnunim yedaber rash ve'ashir yedaber azut" - "The poor use entreaties, but the rich answer roughly" (Proverbs 18:23). The Midrash
Rabbah (2:4) compares Moshe to the poor man who uses entreaties and Hashem's harsh response, "Do not continue to speak to Me," to the rich who answer with azut - roughness.How does the Midrash permit itself to describe Hashem in such a way?
ANSWER: Jewry eagerly anticipates the ultimate redemption through Mashiach. He will be a descendant of King David, whose ancestors were Ruth and Boaz. Had Moshe entered Eretz Yisrael, he would have brought the ultimate redemption and the Jewish people would not have experienced any destruction or exile (Megaleh Amukot, see Likkutei Sichot vol. 19, p. 346).
The word "rav" is an acronym for the names Rus and Boaz In addition to the acronym, in order to spell out the name "Boaz" in full, an additional "Ayin" and "Zayin" are necessary, and to spell out "Rus", an additional "Vav" and "Sav" are necessary. These missing letters compose the word azut.
The Midrash was questioning the need for the words "rav lach," since the pasuk could have excluded them. Therefore, the Midrash explains that it is a hint to Ruth and Boaz. While Moshe delivered a heart rending plea to be allowed to enter Eretz Yisrael, Hashem's response was with "azut," which means that the word "rav" together with the letters of "azut" should serve as a message to Moshe that the ultimate redemption must come through Mashiach, the descendant of Ruth and Boaz.
"Do not continue to speak to Me further about this matter." (3:26)
QUESTION: Why was Hashem so harsh with Moshe?
ANSWER: According to the Midrash (Tanchuma, Va'etchanan, 4) Moshe said to Hashem, "You called me 'Moshe My servant' (Bamidbar 12:7). In Your Torah it states that 'if the servant shall say, I love my master, my wife, and my children, I shall not go free...' (Shemot 21:5) there are special provisions by which 've'avado le'olam' - 'he shall serve him forever.' Since I am your servant and You are my Master, I am letting You know that I love You, Your Torah, and Your children, and I do not want to be free - I do not want to die. I want to go to Eretz Yisrael and be Your servant there forever."
The Gemara (Kiddushin 22a) says that in order for a servant to remain forever with his master, he must repeat his statement twice. This is derived from the words of the Torah, "ve'im amar yomar ha'eved," which contain a double form of the verb "to say." Hashem realized that Moshe had an excellent argument, and therefore He immediately told him, "Do not continue to speak to me further on this subject; do not repeat your statement so that I will be bound to honor your plea."
"Do not continue to speak to Me further about this matter." (3:26)
QUESTION: The Gemara (Yevamot 64a) says that Hashem has a special desire to hear the prayers of the righteous. Why did he forbid Moshe to offer elaborate prayer?
ANSWER: The Jews were set to enter Eretz Yisrael but first Moshe had to expire in the wilderness. The Gemara (Berachot 54b) says that if one prays at length, Hashem reciprocates with long life. If Hashem had let him extend his prayer, he would have merited long life, thus delaying the Jewish people's entry into Eretz Yisrael.
"You shall not add to the word that I command you, nor shall you subtract from it." (4:2)
QUESTION: Not subtracting is easily understood, but what is wrong with adding?
ANSWER: There was a person who would borrow dishes and silverware from his neighbor whenever he had guests, and then return double. If he took a dish, he would return two. If he took two spoons, he would return four. The first time this happened his neighbor asked in amazement, "Why are you giving me back more dishes than I gave you?" The lender responded, "When I brought your dishes to my house, they became pregnant and gave birth."
Once, he came to his neighbor and told him, "Tonight, I will be having some very prominent people over at my house. Do be kind enough to lend me your beautiful silver candelabra," and I will return it to you tomorrow. The neighbor quickly agreed, thinking that tomorrow he would get back two.
"Tomorrow" passed and the neighbor did not come back with even the one candelabra. When he called to ask when he could expect the return, the lender sighed and said, "I feel terrible to have to tell you this news, but when I came home with your candelabra, it suddenly had a heart-attack and died."
Angrily the lender said, "Whoever heard of such a foolish thing? You are a thief! I demand the immediate return of my property."
Calmly the borrower said, "If you were able to believe that your spoon or dish could give birth, then you must also believe me that your candelabra died."
The Torah consists of six hundred and thirteen mitzvot. Hashem chose this number because He knew exactly how much man could handle (see Avodah Zarah 3a, Midrash Rabbah Bamidbar 12:3). If people are permitted to add mitzvot of their own and attach holiness to them, ultimately they will also rationalize not doing mitzvot.
"But you who cling to G-d, your G-d, you are all alive today." (4:4)
QUESTION: Since the previous pasuk states, "For every man that followed Ba'al Pe'or, Hashem destroyed him," it could have just concluded "but you are all alive today" without mentioning "hadeveikim baHashem Elokeichem" - "who cling to G-d, your G-d"?
ANSWER: Concerning the pasuk "Rifut tehi lisarecha" - "It will be health to your navel" (Proverbs 3:8), the Zohar (Midrash Hane'elam) says that in the Shema there are two hundred and forty-eight words corresponding to the limbs of man, and when one reads the Shema properly, each word heals a limb.
Actually, there are only two hundred and forty-five words in the entire Shema, and to attain the number two hundred and forty-eight, the chazan repeats the words "Hashem Elokeichem," adding the word "emet." Hearing it from the chazan is considered the equivalent of saying it individually, and thus everyone brings health to his body through the two hundred and forty-eight words of Shema (see Shulchan Aruch, Orach Chaim 61:3).
The letters in the word "atem" can be rearranged to spell the word "emet". Hence the pasuk is alluding to the teaching of the Zohar, namely "ve'atem" - by taking the word "atem" which spells "emet" - "hadveikim baHashem Elokeichem" - and attaching it to the words "Hashem Elokeichem" (the final two words of the last portion of Shema), "Chaim kulchem hayom" - "You are all alive today" - since all your limbs will be blessed with good health.
"But you who cling to G-d, your G-d, you are all alive today." (4:4)
QUESTION: Instead of "Elokeichem" it should have just said "Elokim"?
ANSWER: The Rambam (Yesodei Hatorah 6:2-3) rules that one who erases any letter of Hashem's seven holy names receives lashings. A prefix to the name (i.e. ba'Hashem or la'Hashem) may be erased;
however, a suffix such as "chem" at the end of "Elokeichem" may not be erased.
The use of the word "Elokeichem" in describing the attachment of the Jewish people to Hashem emphasizes that the connection is like the "chem" added as a suffix, which receives the holiness of the name itself, and which, thus, may never be erased. Likewise, the Jewish people will never be erased, G-d forbid, but will live on forever.
"See, I have taught you decrees and ordinances, as G-d, my G-d, has commanded me, to do so in the midst of the land to which you come, to possess it." (4:5)
QUESTION: Instead of "bekerev ha'aretz" - "in the midst of the land" - it could have just said "ba'aretz" - "in the land"?
ANSWER: There are people who properly observe Torah and mitzvot at home, but when they are with close friends or business associates, they make compromises. Some people maintain an observant home as long as they live in an observant community, but when they move to a modern progressive neighborhood, their home begins to lack Torah orientation.
Moshe was telling the people, "I have conveyed to you Hashem's Torah and you are to live in accordance to it 'bekerev ha'aretz' - even when you will be in the midst of the land - not only in the confines of your home or neighborhood, but also when you are in the company of non-observant people or in a secularly oriented neighborhood." Regardless of where a Jew lives or with whom he comes in contact, he must adhere tenaciously to his Torah convictions and conduct himself properly.
"Beware for yourselves...and you make yourselves a carved image, a likeness of anything, as G-d, your G-d, has commanded you." (4:23)
QUESTION: The words "asher tzivecha Hashem" - "as G-d has commanded you" - can be misleading. It should have said, "as G-d has commanded you not to do"?
ANSWER: A pessel is an image carved into wood or stone and the epitome of lifelessness. The Torah thus warns us not make a pessel out of what Hashem commanded us to do, but to learn Torah and perform mitzvot with warmth, vigor, and vitality.
"From there you will seek G-d, your G-d, and you will find Him." (4:29)
QUESTION: Why does the pasuk start "uvikashtem" - "you will seek" - in plural and conclude "umatzata" - "you will find" - in singular?
ANSWER: While it is permissible for one to pray individually, our sages (Berachot 8a) have emphasized the importance praying with a quorum of ten men (minyan). Praying in a group is known as "tefillah betzibur." The word "tzibur" is an acronym for Tzadikim (righteous), Beinunim (intermediate), and Reshoim (wicked).
One who prays individually is under much scrutiny, but when praying together with a group, even one who is a "rasha" can successfully "sail through" on the merit of the other congregants. The Torah alludes to this by telling us, 'uvikashtem' - 'if you do your seeking together with the public' - and not individually, be assured that 'umatzata' - 'you will find' - i.e. receive your desires from Hashem.
"From there you will seek G-d, your G-d, and you will find Him, if you search for Him with all your heart and all your soul." (4:29)
QUESTION: Since it says "uvikashtem" - "and you shall seek" - in plural - instead of "umatzata" - "and you will find" - in singular - it should have said "umatzatem" - in plural?
ANSWER: The Gemara (Rosh Hashanah 18a) says that two people may be ill with the same malady, or up for judgment for the same crime, but still only one will arise from his sickbed healthy, or only one will escape punishment. Why were one person's prayers answered and not the other's? The reason is that the one who was answered prayed with kavanah - proper thoughts and concentration.
Our pasuk is alluding to this thought by telling us "uvikashtem" - many people may seek Hashem's help and intervention - but the reason why "umatzata" - you will find it - is "ki tidreshenu bechal levavcha" - "you searched for Him with all your heart."
"Then Moshe set aside three cities on the bank of the Jordan, toward the rising sun." (4:41)
QUESTION: Instead of the future tense "az yavdil Moshe," - then Moshe will set aside - it should have said az hivdil Moshe - then Moshe separated?
ANSWER: When the Jews came to Eretz Yisrael, there were six cities of refuge functioning: three on the eastern side of the Jordan, and three in Eretz Yisrael proper. When Mashiach comes, the territory of the Jewish people will be expanded to include the land of Kenites, Kenizites and Kadmonites and an additional three cities of refuge will be designated (19:8,9).
The Gemara (Sanhedrin 91b) says that there is an allusion to the resurrection of the dead written in the Torah (Shemot 15:1) because instead of saying "az shar Moshe" - "then Moshe sang" - it says "az yashir Moshe" - "then Moshe will sing." Likewise it could be said that our pasuk was written in future tense to allude that when Mashiach comes and the resurrection of the dead takes place, Moshe will separate three additional cities of refuge.
It is interesting to note that the Yalkut Shimoni (829) draws a parallel between our pasuk, which says "az yavdil" - "then Moshe set aside" - and the pasuk, "az yashir Moshe" - "then Moshe will sing," and learns from it the following: When Hashem told Moshe to set aside cities of refuge he asked "why?" Hashem told him, "in the event one kills a person unintentionally he shall run to them." Moshe said, "If so, I have to sing (I can personally appreciate this concept) because this also happened to me, I killed the Egyptian [and fled to Midian] (see Midrash Rabbah 2:27).
"This is the teaching that Moshe placed before the Children of Israel." (4:44)
QUESTION: The preceding pesukim discuss Moshe's setting aside three cities of refuge on the eastern side of the Jordan. What is the connection between this pasuk and establishing cities of refuge?
ANSWER: Many people are reluctant to do things which they do not expect to complete; however, our sages teach that if a mitzvah comes to your hand "al tachmitzenah" - "do not allow it to become 'leavened' by delaying its performance" (see Shemot 12:17, Rashi). This also implies that one should do as much of it as you can though you may not be the one to ultimately complete it. Thus, King David knew that it would be he who would build the Beit Hamikdash, yet he amassed gold in order to facilitate its eventual completion. (See I Chronicles 22.)
In addition to the three cities of refuge that Moshe designated, an additional three were to be established after the Jewish people entered into Eretz Yisrael. Since the three in Jordan did not serve as refuge until the three in Eretz Yisrael were established (Makkot 10a), one might suppose that Moshe would be reluctant to prepare the first three cities. Nevertheless, he did whatever part of the mitzvah he could do, though
he would ultimately not be the one that would complete it (see Rashi 4:41).
The Torah is telling us that, "This is the teaching that Moshe placed before the Children of Israel" - with the act of separating the three cities, which at the time served no purpose, he conveyed an important message to Klal Yisrael regarding Torah and mitzvot: Always endeavor to do good deeds and mitzvot, even if you know you will not complete them and receive the full credit.
Alternatively, when the Jews were in Eretz Yisrael, the cities of refuge would protect someone who killed his fellow unintentionally. Even the one who committed premeditated murder would run to these cities of refuge and gain protection till he was brought before the beit din for trial (see Makkot 9b).
Once the Jews were exiled, they no longer had cities of refuge. However, our sages (Makkot 10a) tell us "Divrei Torah koltin" - "The study of Torah provides refuge." Hence, one who committed a transgression intentionally or unintentionally, thereby causing spiritual damage to his soul, can gain refuge and rectify it by entering into Torah study.
The Torah alludes to this by relating that Moshe built the cities of refuge and concludes with the words, "Vezot haTorah asher sam Moshe lifenei B'nei Yisrael" - "This is the Torah that Moshe placed before the Children of Israel" - to teach that Torah study provides refuge from the spiritual harm caused by iniquities.
"I was standing between G-d and you." (5:5)
QUESTION: Instead of "anochi omeid" - "I was standing" - it could have said "amadeti" - "I stood"?
ANSWER: The Gemara (Sotah 5a) says that Hashem so despises the arrogant that He cannot dwell together with them. Moshe is telling the people that when Hashem descended upon Mt. Sinai He became united with the Jewish people through Torah. However, they must always remember that "anochi" - "I" - i.e. being egoistic and conceited - "omeid" - "stands" - i.e. is a barrier - between a person and Hashem.
A chassid once visited to his Rebbe and spoke very arrogantly about himself. The Rebbe took a stern look at the chassid and said to him, "The prophet says 'Im yisateir ish bamistarim va'ani lo arenu ne'um Hashem' - 'Can any man hide himself in secret places that I shall not see him? says Hashem' (Jeremiah 23:24). I think the prophet's message can
be read as follows; 'Im yisateir ish bamistarim va'ani' - if a person thinks he can hide himself and dwell on 'ani' - 'I' - I am a scholar, I am righteous, etc., - then 'lo arenu ne'um Hashem' - Hashem says 'I do not want to see this person.'"
The chassid, upon hearing the Rebbe's message, fainted. After he was revived, he asked the Rebbe how to rectify his improper behavior, and the Rebbe said, "The prophet is also teaching 'Im yisateir ish bamistarim va'ani lo' - 'if a person hides and the "I" does not exist' - i.e. he is humble and unassuming - then 'arenu ne'um Hashem' - 'Hashem says: This person I want to see.' "
"You shall not take the name of G-d, your G-d, in vain." (5:11)
QUESTION: The Gemara (Shavu'ot 39a) says the entire world trembled when Hashem said, "You shall not take the name of G-d, your G-d, in vain." What message was the Torah conveying that caused the entire world to tremble?
ANSWER: A story is told of a group of brothers who came to America and went into business together. A few years later they arranged for their parents to emigrate. The father was a pious, G-d fearing Jew, with a beard, peiyot, and chassidic garb. After a short time, the father shaved off his beard and peiyot, and traded his chassidic garb for modern attire. Puzzled by their father's behavior they consulted his Rabbi.
When the Rabbi asked the father why he changed so drastically, he told him the following, "My sons have a large meat market. They had me sit at a table in the market and when people saw me, it encouraged them to make their purchases with confidence that everything is kosher. However, I soon realized that the meat they were selling was not kosher and they were using me to deceive the public. Therefore I decided to shave off my beard and peiyot, so that my beard, i.e. Yiddishkeit, should not help them sell non-kosher meat."
Unfortunately, throughout history, the nations of the world have persecuted and tortured the Jew, with the excuse that they were doing it for the "sake of Heaven (G-d)." They have claimed that Jews are to be blamed for society's problems and deserve oppression. Also, among Jews themselves it is common for one to hurt while claiming that it is a "mitzvah."
Hashem's command "Do not mention My name in vain," in a sense means "Do not exploit My 'name' " - Torah and religion - as a means of justification for your iniquities. Do not attempt to cover them up with a veil of righteousness and virtue.
This poignant Divine message put a shiver through everyone, and the entire world trembled in fear.
"Safeguard the Shabbat day to sanctify it, as G-d, your G-d, has commanded you." (5:12)
QUESTION: Rashi writes that the phrase "as G-d...has commanded you" refers to the original command to keep Shabbat which was given at Marah (see Shemot 15:25). Why in the ten commandments is it necessary to tell us that this commandment was already previously given?
ANSWER: Resting one day a week makes sense to many people, since even a machine needs rest, and how much more so a human body. Moreover, thanks to the rest period, the person functions better when he works, compensating for any loss caused by the day of rest. While this makes sense, Shabbat was not given to the Jewish people as a mere day off. In the wilderness the Jews did not have to work to earn a livelihood since their food and all basic needs were provided. Nonetheless, at Marah, Hashem already gave them the commandment of Shabbat.
In our pasuk Moshe is addressing the Jewish people immediately prior to their entering Eretz Yisrael, where they would have to engage in mundane endeavors in order to earn a livelihood. Therefore he is telling them, "We do not rest on Shabbat because we need to recuperate from our tedious labor, but because it is a holy day and reminds us of the Omnipotent Creator and Master of the universe, and of the miracles Hashem performed on our behalf in Egypt. This holy day must be sanctified and utilized as a time of Torah study and prayer."
"Observe the Shabbat day to keep it holy...You shall remember that you were slaves in Egypt..." (5:12, 15)
QUESTION: In the Shemonah Esrei of Shabbat there is a prayer, "Yismechu bemalechutecha shomrei Shabbat" - "Those who observe the Shabbat shall rejoice in Your kingship." Why, in the Nusach Ari Siddur, in the Shemonah Esrei of Maariv and Musaf does it conclude with the words "zeicher lema'asei bereishit" - "the remembrance of the work of creation" - which are omitted in Shacharit?
ANSWER: There is a twofold purpose for the observance of Shabbat:
1. To remind us that Hashem created the entire world in six days and rested on the seventh.
2. To remind us that we were freed from Egyptian bondage by Hashem in order to keep His commandments.
The command to observe and sanctify the Shabbat was given to the Jewish people when they encamped in Marah, prior to the giving of the
Torah at Sinai. (See Shemot 16:25, Sanhedrin 56b.) The commandment for Shabbat in Marah and in the first version of the Ten Commandments is to commemorate the creation of heaven and earth in six days (see Shemot 20:8). In the version of the Decalogue in Devarim, the explanation for observing the Shabbat is to remember our slavery and exodus from Egypt.
Consequently, in the Shemonah Esrei of the evening when we say "You have consecrated to Your name the seventh day, the purpose of the creation of heaven and earth...the heaven and earth and all their hosts were completed..." we appropriately conclude, "You called it the most desirable of days - 'zeicher lema'asei bereishit' - 'the remembrance of the work of creation.' "
The middle blessing of the Shabbat morning Shacharit Amidah starts with, "Moshe rejoiced in the gift of his portion...as he stood before You on Mount Sinai and brought down two tablets on which was inscribed shemirat Shabbat - the observance and safeguarding of Shabbat." The prayer continues "Veshameru b'nei Yisrael et haShabbat" - "And the children of Israel shall observe the Shabbat..."
In the two versions of the Ten Commandments different terms are used in reference to Shabbat. In Shemot it says "zachor" - "remember the day of Shabbat" - and in Devarim it says "shamor" - "safeguard the day of Shabbat." Since in the Shacharit Shemonah Esrei the concept of shemirat Shabbat - observing and safeguarding the Shabbat - is emphasized, obviously it is referring to the version in Devarim in which "shamor" is used. In the Ten Commandments in Devarim, the explanation for Shabbat is the commemoration of the slavery and exodus from Egypt. Thus the words "zeicher lema'asei bereishit" - "in remembrance of the work of creation" - are omitted.
In the Musaf prayer there is a discussion of Hashem's establishing the Shabbat and it says, "az miSinai nitztavu" - "already before Sinai they were charged with the precept concerning its proper observance." Since the commandment at Marah was in order to commemorate creation, it is appropriate to conclude "zeicher lema'asei bereishit" - "in remembrance of the work of creation."
"Honor your father and mother as G-d, your G-d, has commanded you." (5:16)
QUESTION: Rashi explains "as G-d has commanded you," means that the commandment to honor parents was first given at Marah (see Shemot 15:25). Why is it necessary to tell us this in the ten commandments?
ANSWER: Many mistakenly interpret the commandment of honoring parents as reciprocation for the parents' care of the children. Torah, however, regards this as an erroneous rationale.
In the wilderness, everybody, young and old, children and parents, were sustained through the manna which came from heaven. Likewise their clothing miraculously grew with them and was cleaned and pressed by the clouds of heaven. The parents did not have to work to earn a livelihood in order to be able to provide for their children. Nonetheless, under such circumstances Hashem commanded the honoring of parents. Thus, honoring parents is not an act of reciprocity in which the parents are "paid back" by the children, but even when parents do nothing for their children, they must be honored merely because of who they are.
"You shall not kill." (5:17)
QUESTION: In private Torah study the word is read "tirtzach" with a "patach," and during a public Torah reading one reads it with a "kamatz." What is the significance of the two pronunciations?
ANSWER: The Gemara (Sotah 22a) explains that the pasuk, "Ki rabim chalalim hipilah" - "For she has felled many victims" (Proverbs 7:26), refers to a disciple who has not attained the qualifications to decide questions of law, but nevertheless decides them "Ve'atzumim kal harugehah" - "The number of her slain is huge" - refers to a disciple who has attained qualifications to decide questions of law and does not decide them. ("Atzumim" is from the root word of "otzem" - "closed up.")
In order to pronounce a "patach" one has to open his mouth wide, and the word "patach" is similar to the word "petach" - "opening." To pronounce a "kamatz," (in the Ashkenazi pronunciation) by comparison, one has to form a more closed mouth shape, and the word "kamatz" is like the word "kemitzah" - "closing."
With the different vowels the Torah is alluding to other forms of killing in addition to the physical murder. The "patach" is a reference to the one who opens his mouth and says the wrong thing, and the "kamatz" is for the one who keeps his mouth closed when he is really qualified to take a stand on the issue. Either way, irretrievable harm can be committed.
"Who can assure that this heart should remain theirs, to fear Me and observe all My commandments all the days." (5:26)
QUESTION: The word "lahem" - "theirs" - is superfluous?
ANSWER: The Midrash Rabbah (Bereishit 34:10) says that "The wicked stand in subjection to their heart, but the righteous have their hearts under their control." The heart is the source of desires and passions,
which the wicked are not able to resist, but which the righteous withstand.
The evil inclination attempts to thwart man from fearing Hashem and observing His commandments; therefore, the Torah advises those who wish to overcome temptation that "vehaya levavam zeh lahem" - "this heart should be theirs" - controlled by them and not controlling them.
"Hear O Israel G-d is our G-d, G-d is the One and Only." (6:4)
QUESTION: Instead of "shema" - "hear" - it should have said "da" - "know, understand"?
ANSWER: The word "shema" is an acronym for S'oo Morom Eineichem - "raise your eyes on high." [To whom?] To Shakai Melech Olom - A-mighty King of the world. [When?] Shacharis, Mincha, Arvis - morning, afternoon, and evening. One who heeds this will merit to acquire Ol Malchus Shamayim - absolute submission to the yoke of heaven.
The Jewish people are sometimes referred to as B'nei Yaakov and sometimes B'nei Yisrael. The name "Yaakov" stems from the word "akeiv," which means "a heel" and the name "Yisrael" is connected to the word "rosh" - "head." ("Yisrael" can be rearranged to spell "li rosh".) When the Jews are on a low spiritual level, they are called "Yaakov." When they elevate themselves to a higher level, they earn the title "Yisrael."
Rabbi Shmuel Schneerson, the fourth Lubavitcher Rebbe, once told a chassid in a private audience that Shema i.e. - S'oo Morom Eineichem - "raise your eyes on high" - is the essence of Yisrael - the purpose of a Jew.
With this he meant, that when a Jew says the Shema with every fiber of his being, i.e., meditates on the greatness of the Creator, he thereby elevates himself and becomes worthy of being called Yisrael.
"Hear O Israel G-d is our G-d, G-d is the One and Only... and when you lie down" (6:4,7)
QUESTION: The first mishnah in Berachot asks, "Mei'eimatai korin et hashema be'arvit" - "At what time may the evening Shema be recited?" - and answers, "From the time a Kohen who was defiled is permitted again to eat terumah." Why does the mishnah connect the recital of Shema with the Kohen's eating terumah instead
of simply saying, "From the time of tzeit hakochavim - when stars appear in the sky"?
ANSWER: Reciting the Shema is a mitzvah in the category of bein adam laMakom - between man and G-d. In it a Jew declares his "kabalat ol malchut shamayim" - acceptance of the yoke of heaven - and declares the Oneness of Hashem. Unfortunately, there are some very pious Jews who are meticulous in their relationship with Hashem, but lacking in their inter-human relationships. The mishnah is therefore teaching that before a person can pursue his relationship with Hashem, he must make sure that the Kohen - the Jew who is dependent on others - has enough to eat for himself and his family.
Rabbi Shneur Zalman of Liadi, the founder of Chabad Chassidut, once said that ahavat Yisrael is superior to ahavat Hashem and it is the gate through which one can come and stand before Hashem to pray. In its merit the prayers of the individual are accepted.
"Hear O Israel G-d is our G-d, G-d is the One and Only... and when you lie down and when you rise up" (6:4,7)
QUESTION: Why is the Shema read in the evening and repeated again in the morning?
ANSWER: "Night" represents dark and difficult times and "day" is analogous to good and pleasant periods. In the Shema the Jew accepts upon himself absolute submission to the yoke of heaven. The recitation of Shema in the evening and again in the morning is a message that under all conditions, regardless if things appear good or difficult, pleasant or gloomy, a person should never forsake his attachment to Hashem.
The daily recitals of Shema start in the evening to emphasize that while it is easy to praise Hashem when things are comfortable and pleasant, one must also praise Hashem "in the evening" when things seem dark and difficult.
The first Mishnah of the Talmud starts with the words "mei'eimatai korin et hashema be'arvit" - "From what time may one recite the Shema in the evening?" A story is told that when Rabbi Shneur Zalman of Liadi, the founder of Chabad Chassidut became a disciple of the Maggid of Mezritz, it was arranged that he study together with the Maggid's son, Rabbi Avraham, known as the "Malach" - "the Angel." Rabbi Shneur Zalman would teach Rabbi Avraham niglah - the revealed Torah - and Rabbi
Avraham would in turn teach Rabbi Shneur Zalman nistar - hidden, esoteric Torah teachings.
At the outset they started with Berachot, the first tractate of the Talmud, which begins with the Mishnah "Mei'eimatai korin et hashema be'arvit." Rabbi Shneur Zalman explained it according to the simple meaning, "From what time may one recite Shema in the evening?" Rabbi Avraham listened carefully and after meditating somewhat, he said that the word "mei'eimatai" stems from the word "eimah" which means fear and trepidation. This is the first tractate of Torah she'ba'al peh - the Oral Torah - which is studied with "havanah v'hasagah" - "human knowledge and understanding." Our sages have given a directive at the beginning of the Oral Torah that the approach to Torah study should always be "mei'eimatai" - "with fear of G-d" - just as the Torah was given "be'eimah u'beyirah u'bereset u'bezei'ah" - "in dread and fear and trembling and quaking" (see Berachot 22a).
A similar story is related that Rabbi Zusha of Anipoli once approached Rabbi Shmelke of Nikolsburg to teach him Torah. Rabbi Shmelke proposed, "If you teach me the esoteric teachings of Torah, I will teach you the revealed teachings of Torah," and Rabbi Zusha agreed. Then Rabbi Shmelke asked him, "What would you like me to learn with you?"
He replied, "Zusha is an 'am ha'aretz' - 'very illiterate.' Please start with Mishnayot and explain each word."
They started with the tractate of Berachot and Rabbi Shmelke explained "Mei'eimatai" - "From what time" [may one recite the Shema in the evening?]. Rabbi Zusha turned to him and said, "How do you know that 'mei'eimatai' means 'from what time'? Perhaps it means 'from fear,' i.e. a Jew should recite the Shema permeated with fear of Hashem."
"Hear O Israel, G-d our G-d, G-d is the One and Only."
QUESTION: Why is Shema recited in the Kedushah of the Musaf prayer on Shabbat?
ANSWER: Between the years 442-460 c.e. there was a Persian king named Yusgader (see Zevachim 19a) who issued a decree forbidding the daily recital of the Shema. In order that it not be forgotten entirely, the sages inserted it into the kedushah prayers. The Talmudic sage Rav Ashi prayed for the abolishment of the decree, and miraculously a crocodile appeared in the king's bedroom and swallowed him up in broad daylight, and the decree was nullified.
The recital of Shema was thus reinstated, and removed from the Kedushah of Shacharit. However, in order that this miracle be
remembered forever, it was left in the Kedushah of Musaf, since there is otherwise no reciting of the Shema during the prayer. It is also not mentioned, however, in the Rosh Chodesh Musaf Amidah, because Rosh Chodesh is often on a weekday when the attendance for public prayer is not so large and there would not be such a publicizing of the miracle.
"You shall teach them to your children and you shall speak of them when you sit in your house and when you go on the way and when you lie down and when you rise up." (6:7)
QUESTION: It should have first said, "vedibarta bam" - "you shall speak of them" and then "veshinantam levanecha" - "you shall teach them to your children"?
ANSWER: It is the fervent wish of every parent to see his children immersed in Torah study. The Torah therefore tells us, "veshinantam levanecha" - if you want to teach Torah to your children and inspire them to study it diligently, the way to do this is through, "vedibarta bam" - "you shall speak of them" when they see you studying Torah "when you sit in your house and when you go on the way and when you lie down and when you rise up," they will be encouraged to do likewise.
Parents must always remember that they are a model for their children and that their children try to emulate them.
The Written Torah starts with the word "Bereishit" - "in the beginning." The Oral Torah starts with the word "Mei'eimatai" - "From what time." Thus the first letters of the Written Torah and the Oral Torah spell the word "bam" - "in them." Hashem's instruction is that at all times one should be engaged in "bam" - the Written and Oral Torah.
"And you shall speak of them when you sit in your house and when you go on the way and when you lie down and when you rise up." (6:7)
QUESTION: What is the significance of these four periods of Torah study?
ANSWER: In Torah study itself there are many gradations, and all these gradations are explained here:
"When you sit in your house," refers to the soul's occupation with Torah when it is in the treasury of souls, before its descent to this lowly world.
"When you go on the way," refers to the time during which the soul descends from world to world, from plane to plane, until it comes down to this lowest world to be invested in a physical body. There the soul "goes in the way" of the world.
"When you lie down," - means when man's appointed time arrives to leave this earthly world. Then, too, the Torah will protect him, and continues to do so until "when you rise up," - i.e. Techiyat Hameitim - resurrection as it is said, "When you awaken [it shall be your discourse]" (Proverbs 6:22).
"You shall bind them for a sign upon your arm and they shall be frontelets between your eyes." (6:8)
QUESTION: The prayer of Tachanun is omitted on holidays and also when a wedding or brit is celebrated. Why is it not omitted on the day when one becomes Bar-Mitzvah?
ANSWER: It is stated in Scriptures, "But man is born for toil" (Job 5:7). The Gemara (Sandhedrin 99b) explains that this means, "Man is created for the toil of Torah, i.e. ceaseless review of one's learning." One of the major destinctions between holidays and weekdays is that on holidays work is forbidden, and on weekdays it is not only permitted but encouraged.
When a boy becomes Bar-Mitzvah, he becomes a full-fledged member of Klal Yisrael, who is obligated to study Torah and perform all the mitzvot. The saying of Tachanun on the day of the Bar-Mitzvah indicates that a Bar-Mitzvah does not initiate a period of relaxation and a recreation, but from then on commences the obligation for "active work" in the field of Torah and mitzvot, serving Hashem with all one's heart and soul.
"They shall be frontelets between your eyes." (6:8)
QUESTION: Rashi explains, "Because of the number of 'parshiyoteihem' - 'their [Torah] portions' - they are termed 'totafot,' and the word 'totafot' indicates four, since 'tat' (Tes-Tes) in Coptic is 'two,' and 'fot' (Peh-Tav) means 'two' in African." The identical word "totafot" appears also in Shemot (13:16), and Rashi offers the identical explanation, but with a slight variation. "The word 'totafot' was chosen because it alludes to the four 'batim' - 'compartments' - of the head - tefillin."Why the change from "batim" - "compartments" - to "parshiyot" - "portions"?
ANSWER: Both the hand tefillin and the head tefillin contain four parshiyot of the Torah. The first two are from Shemot, "Kadeish Li kal bechor" - "Sanctify to Me every first born..." (Shemot 13:1-10), and "Vehaya ki yevi'acham..." - "It shall come to pass when G-d will bring [you to the land of the Canaanites]" (ibid. 10:16). The second two are, "Shema Yisrael" - "Hear O Israel" (Devarim 6:4-9), and "Vehaya im shamo'a" - "It will be that if you hearken" (ibid. 11:13-21). The difference is that the hand-tefillin consists of one compartment and all four portions are written together on one piece of parchment, while in the head-tefillin they are written on separate pieces of parchment and placed in individual compartments.
The Torah which Hashem conveyed to the Jewish people through Moshe was compiled over the forty-year sojourn of the Jewish people in the wilderness. The first two parshiyot of the tefillin, which are in Shemot, were conveyed at the beginning of the forty-year period, and Devarim was compiled at the end of the forty years, immediately prior to Moshe's passing. Thus, when they were told in Shemot, "It shall be a sign upon your arm and frontlets between your eyes," the tefillin only contained two portions, and these were the tefillin that the Jewish people wore throughout the forty years of the wilderness. If so, to explain why they were called "totafot," which alludes to the number four, Rashi says, "Because of the four 'batim' - 'the compartments.' " Two compartments contained a portion of the Torah, and the other two were empty.
Once they have reached the end of the forty years and have learned of the other two parshiyot, the Torah again instructs, "They shall be for frontelets between your eyes," and Rashi now explains that the reason for the word "totafot," which alludes to the number four, is the four separate parshiyot contained in the tefillin.
In the two parshiyot of the tefillin taken from Shemot, "Kadeish" and "Vehaya ki yeviacha," it says "Vehaya le'ot al yadecha u'letotafot bein einecha," and the word "vehaya" - "it shall be" - is singular (13:9 - 16). In the other two parshiyot of the tefillin, "Shema" (6:8) and "Vehaya im shamo'a" (11:18), it says "vehayu letotafot" - "and they shall be for frontelets" in plural. Why the inconsistency?
The reason for this change is the following: Only the parshiyot in Shemot mention Yetziat Mitzraim - the exodus from Egypt - but not the two parshiyot of Shema. The word "vehaya" - "it shall be" - in singular refers to Yetziat Mitzraim, and is instructing that it - i.e. the remembrance of the exodus of Egypt - shall be placed in the tefillin upon your arm and head. However, the words "vehayu letotafot" - "they shall be for frontlets" - are a reference to the four parshiyot which were in the tefillin from the fortieth year of the sojourn in the wilderness and thereafter, and therefore "vehayu" is in plural.
"Bind them as a sign upon your arm and let them be ornaments between your eyes." (6:8)
QUESTION: There is a Midrash Peliah - wondrous Midrash - that says, "Ein manichin tefillin ela baShabbat" - "Tefillin are worn only on Shabbat." How does this coincide with the halachah (Orach Chaim 31:1) that tefillin may not be worn on Shabbat?
ANSWER: As part of the service in the Beit Hamikdash, the Levites would chant a special Psalm every day that was particularly suited to that day (see Mishnah, Tamid 7:4). As a remembrance of this, at the end of the morning prayers we recite the "Shir Shel Yom" - "Song of the Day" - and preface it with the sentence "Hayom yom rishon baShabbat, Hayom yom sheini baShabbat" - "Today is the first day of the Shabbat, today is the second day of the Shabbat, etc." On Shabbat the introductory sentence is "Hayom yom Shabbat kodesh" - "Today is the holy Shabbat day."
The Midrash is saying that tefillin are worn only baShabbat on the weekdays when we say "baShabbat," but not on Shabbat day when we say "Hayom yom Shabbat kodesh" - "Today is the holy Shabbat day" - and not "Hayom yom shevi'i baShabbat" - "Today is the seventh day of the Shabbat."
"And write them on the doorposts of your house and upon your gates." (6:9)
QUESTION: What is the significance of the "Shin" on the exterior of a mezuzah and why is the mezuzah affixed to the doorpost in a leaning position? (See Yoreh Dei'ah 289:6.)
ANSWER: On the exterior of every mezuzah is a "shin" which stands for Hashem's name "Shin-Daled-Yud" This name is written on the mezuzah because it is an abbreviation for "Shomer daltei Yisrael" - "the Protector of the Jewish [doors] homes." The mezuzah protects the home and its inhabitants not only when they are at home, but even when they are away. (See Yoreh Dei'ah 285:2, Zohar Vayikra 363b.)
For a home to have the proper atmosphere, shalom bayit - harmony and peace - must prevail among all those who dwell in it, and this is achieved by promoting a spirit of cooperation. Putting the mezuzah on a slant instead of upright is thus a message that all those who enter the home must be willing to bend in conflicts with other people.
It is related that when the famous Onkelos, son of Kallonymos became a proselyte, it aroused the wrath of the Roman Emperor and he sent a group of Romans to influence him to change his mind. When they started disputing with him, he convinced them of the truth of his ideas, and they, too, became proselytes.
Thereupon the emperor sent another company of soldiers, ordering them to seize him without discussion. They had him in custody and were about to bring him before the emperor, when, leaving the house, he put his hand on the mezuzah and smiled. Asked for an explanation, he said, "It is the custom of the world that a King sits in his palace and his servants guard on the outside. Our King, the King of the universe, lets his servants sit inside, while He guards them." The soldiers were so impressed that they, too, became proselytes.
A prominent Jew named Artabun sent a precious stone as a gift to Rebbe (Rabbi Yehudah HaNasi) and asked that he reciprocate with something of equal value. Rebbe sent him a mezuzah. Artabun was upset and sent a message to Rebbe, "I sent you an item which is priceless and you sent me an item which is worth very little." Rebbe responded, "It is worth more than anything you or I can desire. Moreover, you sent me something which I will have to protect, and I sent you something which will protect you at all times."
"Rather, so shall you do to them: Their altars shall you break apart; their pillars shall you smash; their sacred trees shall you cut down; and their carved images shall you burn in fire." (7:5)
QUESTION: The words "ki im" - "rather" - are superfluous. The pasuk could have started with the words "ko ta'asu lahem" - "so shall you do to them"?
ANSWER: Water has the ability to extinguish fire, but only when the two mingle together. However, if the water is near the fire, but not in it, the fire causes it to evaporate. The nations of the world are compared to water (see Song of Songs 8:17, Rashi), and the Jews to fire (Obadiah 1:18). When the Jews - fire - mingle with the nations of the world - water - the Jews are in danger of assimilation and turning away from the ways of Hashem, G-d forbid. However if Jews separate themselves from the nations and maintain their unique identity, all the efforts of the mighty waters (nations of the world) cannot extinguish the fiery core of the Jewish soul.
The pesukim preceding this pasuk stress maintaining Jewish self-identity and avoiding intermarriage. Thus, the Torah concludes, "ki im - if only - ko ta'asu lahem - This you shall do to them" - i.e. if you will keep them distanced from you and not permit intermarriage - then you will be able
to "destroy their altars," i.e. all their endeavors to influence you to assimilate will evaporate.
Vedibarta Bam And You Shall Speak of Them
A Compilation of Selected Torah Insights, Thought-Provoking Ideas, Homilies And
"It shall come to pass because you will listen to these laws." (7:12)
QUESTION: Instead of the word "eikev" - "because" - it could have said "keshetishme'un" - "when you will listen" - or "im tishme'un" - "if you will listen"?
ANSWER: On Mt. Sinai Hashem gave the Jewish people the ten commandments. In these ten commandments are included the six hundred and thirteen mitzvot of the entire Torah (see Shemot 24:12, Rashi). In the version of the ten commandments as they are recorded (ibid. 20:2-14) there is a total of one hundred and seventy-two words. The word "eikev" has the numerical value of one hundred and seventy-two. Hence, the Torah is saying, "It shall come to pass 'eikev tishme'un' - because you will listen i.e. observe 'eikev' - the six hundred and thirteen mitzvot which are in the one hundred and seventy-two words of the ten commandments. Thus, your G-d will safeguard for you the covenant and kindness that He swore to your forefathers."
Alternatively, the Gemara (Yoma 28b) says that our father Avraham kept the entire Torah, as Scripture states, "eikev asher shama Avraham bekoli" - "because Avraham hearkened My voice [kept My charge, My commandments, My statutes, and My laws] (Bereishit 26:5). In light of the above, the proof that Avraham kept the Torah may be from the word "eikev," which is a reference to the one hundred and seventy-two words of the ten commandments, which include the six hundred and thirteen mitzvot of the Torah.
The Gemara (Avodah Zarah 9a) says that the world will exist six thousand years. Two thousand of these are astonishingly void of Torah,
two thousand years are ones of Torah without Mashiach, and the last two thousand years will start the era of Mashiach. The first two-thousand-year period concluded when Avraham reached the age of fifty-two and was introduced to Torah. The second two- thousand-year period ended one hundred and seventy-two years after the destruction of the second Beit Hamikdash, and then the era of Mashiach began (see Rashi).
With the word "eikev," which has the numerical value of one hundred and seventy-two, the Torah is hinting that "eikev" - one hundred and seventy-two years after the destruction - "tishme'un" - "you will hear" - the footsteps of Mashiach.
"You will be the most blessed of all the peoples; there will be no infertile male or infertile female among you." (7:14)
QUESTION: What is the connection between these two things?
ANSWER: According to the Midrash Rabbah (Bereishit 60:13), the matriarch Rivkah was childless so that the nations of the world would not be able to claim credit that the Jewish people increased thanks to their blessing, "Our sister, may you come to be thousands of myriads" (Bereishit 24:60).
The Midrash Rabbah (3:6) explains our pasuk to mean that "the nations of the world will bless you." Consequently, Hashem is assuring the Jewish people that "Even when all the nations of the world will bless you, it will not prevent you from increasing since I will bless you with future generations which will guarantee your continuation.
"He afflicted you and let you hunger, and He fed you the manna." (8:3)
QUESTION: There is a midrash peliah - wondrous Midrash - that says, "From here we can learn that candles must be lit in honor of Shabbat." What connection is there between this pasuk and the obligation to light Shabbat candles?
ANSWER: While eating the manna, a Jew would enjoy any food imaginable. If he wanted a rare delicacy, the manna would assume this taste, and if he wanted a sumptuous dessert, he would taste that. Why, then, does the verse mention the manna in connection with affliction?
Though the taste of the manna varied according to one's preference, the Gemara (Yoma 74b) explains that, "You cannot compare one who sees what he eats with one who does not see what he is eating. This is the reason that blind people eat without becoming satisfied." Thus, while it
is true that a person would experience all tastes imaginable, since he did not actually see his food, he did not truly enjoy it.
Scripture instructs, "You shall proclaim the Shabbat 'oneg' - 'a delight' " (Isaiah 58:13), and our sages (Shabbat 118b) explain that the way to experience delight is by eating delicious foods. Hence, if the home is not lit, then regardless of the quality of the food, not only will one not enjoy the food, but on the contrary, it will be an affliction. Therefore one is obligated to light candles to illuminate the Shabbat table, so that everyone sitting at the table will proclaim the Shabbat an "oneg" - "delight."
"You should know in your heart that just as a father will chastise his son, so G-d, your G-d, chastises you." (8:5)
QUESTION: How is Hashem's chastising the Jewish people analogous to a father's chastising his son?
ANSWER: Even when a father is displeased with his son's behavior and hits him, he is very upset if a stranger comes along and hits his son at the same time. The father generally becomes protective then and begins defending his son.
However, when a person hits a stranger for committing a wrongdoing against him, he is grateful to every outsider who intervenes on his behalf.
Though Hashem may exile the Jewish people due to displeasure with their behavior, He is not happy with the countries that mistreat them while ruling over them. Even before they became a people, Hashem promised Avraham that He would punish the nations that would oppress them (Bereishit 15:14).
"A land of wheat, barley, grape, fig, and pomegranate; a land of oil-olives and date-honey." (8:8)
QUESTION: For the first five species with which the land is praised the pasuk mentions the fruits themselves while for the last two the fruits themselves are not mentioned (olives and dates), but the extracts - oil and honey. Why?
ANSWER: The Gemara (Horiat 13b) says that eating olives can cause one to forget Torah learned over a period of seventy years. The Gemara (Pesachim 88a) relates that Ulah once came to Pumpedita and he was served a small basket of dates. He inquired, "How many of these can be purchased for one zuz" (Talmudic currency)? They told him, "Three [small baskets or one large] for one zuz." In amazement he said, "A
basketful of honey can be purchased for one zuz, and yet the Babylonians do not engage in Torah study (with the cost of living so low, surely they have plenty of time to study)?" At night he became ill and said, "A basketful of poison can be purchased for one zuz, yet the Babylonians study Torah!"
From these two Gemarot, it is evident that olives and dates have a detrimental effect on one's Torah study. On the other hand, the Gemara (ibid.) says olive oil can help one remember the Torah which he learned over seventy years, and the Gemara (Yoma 83b) says that honey, "enlightens the eye of man."
Consequently the Torah did not praise Eretz Yisrael with foods that interfere with learning, but ones that benefit man and enhance the study of Torah.
"A land of wheat, barley, grape, fig, and pomegranate; a land of oil-olives and date-honey." (8:8)
QUESTION: Why does the Torah write "eretz" - "land" - a second time for "zeit shemen u'devash" - "olive-oil and honey"?
ANSWER: When the brothers went down to Egypt for the second time, Yaakov told them, "Take of the land's glory and bring it down to the man [Yosef] as a tribute...a bit of honey" (Bereishit 43:11). When the Jews complained about the wilderness they said, "Why did you bring us up from Egypt to bring us to this evil place - not a place of seed or fig or grape or pomegranate?" (Bamidbar 20:5).
From the fact that Yaakov brought honey to Egypt, and the Jew's not complaining in the wilderness about lacking olive-oil and honey, it is apparent that they also did not have these items in Egypt. Therefore, to emphasize the excellence of Eretz Yisrael, the Torah separates olive-oil and honey from the other items with the word "eretz" to accentuate that in this land the Jews would enjoy something which they did not have previously.
"A Land whose stones are iron." (8:9)
QUESTION: The Gemara (Ta'anit 4a) says, "Read not 'avanehah' - 'stones' - but 'bonehah' - 'builders' " - referring to talmidei chachamim - Torah scholars. Why are talmidei chachamim compared to iron and not to stones?
ANSWER: King Shlomo says, "As iron sharpens iron, so a man sharpens his fellow" (Proverbs 27:17). The Gemara (Ta'anit 7a) says that Torah
scholars are compared to iron because one sharpens the other in halachah.
When one stone is rubbed against another, fire is created (see Pesachim 54a). Fire represents machloket - arguments and disputes - because just as fire destroys a home, so machloket destroys families and friendships. By comparing Torah scholars to iron the pasuk is teaching that talmidei chachamim should sharpen and assist one another, and not be like stones, creating potentially catastrophic sparks of dissension.
"Who leads you through the awesome wilderness, of snakes, fiery serpents, and scorpions, and thirst where there was no water, who brings forth water for you from the rock of flint." (8:15)
QUESTION: What is the connection among snakes, fiery serpents, scorpions, and Hashem bringing forth water from the rock?
ANSWER: The Gemara (Berachot 33a) relates that in a certain city people were being harmed by a snake. When they informed Rabbi Chanina ben Dosa about this, he asked to be shown the snake's hole. He put his heel over it, and the snake came out and bit him and then died. According to the Jerusalem Talmud (Berachot 5:1), a spring of water had miraculously opened under Rabbi Chanina's heel and that sealed the fate of the snake, for when a snake bites a man, if the man reaches water first the snake dies, but if the snake reaches water first the man dies.
Describing the miracles Hashem performed for the Jewish people in the wilderness, the Torah states, "He led them through a great and awesome wilderness, of snakes, fiery serpents, and scorpions, and thirst where there was no water." These conditions were extremely dangerous since they were likely to be bitten by snakes without water available. Therefore the Torah states that miraculously Hashem brought forth water from the rock, which provided water instantly to any person bitten, killing the snake and saving the person.
"And you may say in your heart, 'My strength and the might of my hand made me all this wealth.' " (8:17)
QUESTION: Since it already says "kochi" - "my strength" - the words "ve'otzem yadi" - "and the might of my hand" - are redundant?
ANSWER: When a Jew is blessed with affluence, the Torah expects him to give tzedakah and share his wealth with the needy. Sometimes there
are wealthy people who are "tight-fisted" and refrain from giving, thinking erroneously that the outlay will reduce their assets. The word "otzem" in Hebrew can also be interpreted as "closing up" (see Isaiah 33:15). To dispel the illusion of some wealthy people regarding sharing wealth with the less fortunate, the Torah says, "Do not think that 'my strength' and 'otzem yadi' - 'my closed up hand' - made me all this wealth. On the contrary, open your hand, and then you will be blessed with even more.
"Carve for yourself two stone Tablets." (10:1)
QUESTION: From the word "lecha" - "for yourself" - which seems superfluous, the Gemara (Nedarim 38a) derives that Moshe was permitted to keep the chips of the Tablets, which made him very rich. Why is it important to know how he became wealthy?
ANSWER: Many businesses have major expense accounts and also a petty cash fund for small expenditures. Careful watch over the small expenditures is crucial to the overall success of the business, and negligence regarding the petty cash fund can sometimes run the company into serious financial difficulties.
The Tablets contained the Ten Commandments, which in reality represent the six hundred and thirteen mitzvot of the Torah. Among the mitzvot of the Torah are ones which people consider important, and others which they consider trivial. They compare some of the mitzvot to precious stones, and regard others as mere "chips," which are much less valuable. The chips of the Tablets are thus a metaphor for often-neglected mitzvot.
The Gemara is not merely telling us the source of Moshe's material affluence, but also describing his spiritual wealth, which, according to our sages, derived from his careful observance of every mitzvah, even what some consider the "chips."
"And now Israel what does G-d your G-d require of you but to fear G-d your G-d." (10:12)
QUESTION: The Gemara (Berachot 33b) asks, "Is fear, then, such a small thing?" The Gemara replies, "Inn, legabi Moshe milta zutrata hi" - "Yes, in the case of Moshe it is a small thing." The answer of the Gemara is incomprehensible, for it is written, "What does G-d require of you?"
ANSWER: People who may unfortunately at times violate Torah rule, will not do so when someone whom they highly revere is present and sees what they are doing. The Gemara is saying that "legabi Moshe" - if
one envisions himself in the presence of Moshe - then it will be very easy for him to fear Hashem and not transgress.
When the prophet said "Vehayu einecha ra'ot et morecha" - "And your eyes will behold your teacher" (Isaiah 30:20), it does not necessarily mean physical seeing, but imagination. When one "sees" his teacher in front of him, then he will conduct himself properly.
Before Eliyahu parted with his student Elisha and went up to heaven, Elisha asked him, "May twice your prophetic power be mine." Eliyahu said, "You have made a difficult request; [however], im tirah oti lukach mei'itach yehi lecha chein - if you will see me taken from you, it shall be so for you - but if you do not, then it will not happen" (II Kings 2:9,10). What does Elisha's seeing Eliyahu being taken away have to do with his request?
Eliyahu was telling Elisha, "I consider you my most dedicated disciple, and I know how much respect you have for me. However, I am wondering what our relationship will be when I am no longer physically here. Thus, im tirah oti - if you will continue to see me - i.e. envision my presence at all times even when 'lukach mei'itach' - I am physically taken away from you - then you will have proven your greatness and you will merit twice my prophetic power."
Alternatively, the words of the Gemara "legabi Moshe" can be interpreted as "being close to Moshe." It is indeed not easy for every individual to attain the proper fear of Hashem. However, the Gemara is advising that "being close to Moshe" - being connected to a tzaddik, a Torah leader of the generation - will help one achieve the proper level of yirat shamayim.
"Now, O Israel, what does G-d, your G-d, ask of you." (10:12)
QUESTION: The word "mah" - "what" - is superfluous. Instead of asking a question, "What does Hashem ask of you?" Moshe should have simply said, "Hashem asks of you the following...."?
ANSWER: On the pasuk, "G-d, your G-d, shall you follow" (13:5) the Gemara (Sotah 14a) asks, "How is it possible for a human being to follow Hashem, of whom it is said, 'For G-d, your G-d, is a consuming fire"? (4:24) and answers that the Torah means that one should emulate Hashem's attributes. "Just as He performs acts of kindness, so shall you; He clothes the naked, visits the sick, and buries the dead, so shall you" (see also 13:5, Rashi).
In light of the above, it can be explained that Moshe did not begin his remarks with a question, but with a statement. He was telling the Jewish people that "mah Hashem Elokecha" - "What G-d, your G-d, consists of" - i.e. represents and practices - "sho'eil mei'imach" - "He is asking of you" - to emulate and practice in your daily lives.
Alternatively, in the Hebrew alef-beit, there are twenty-two letters. Each letter can also be written out in full, for instance, alef, beit, gimmel, etc. Thus there is an external part of the letter (Alef,Beit,Gimmel) and a hidden internal part, the full spelling.
The way to write out in full a mem or hey is by adding the same letter i.e. Heh-Heh, Mem-Mem Thus each of these two letters are tocho kebaro - the inside is identical to the outside.
Among people there are some who are wicked on the inside but appear as righteous on the outside. Moshe was not asking, but telling the Jews that "mah" - to be like the letters "mah" (Mem-Heh) i.e. true through and through, is what Hashem Elokecha sho'eil mei'imach - G-d, your G-d, asks of you.
"For the land to which you come, to possess it, it is not like the land of Egypt...and water it on foot like a vegetable garden. But the land to which you cross over...from the rain of heaven shall it drink water." (11:10-11)
QUESTION: Rain water, unlike river water, is not always available. If so, what advantage would the Jews experience in Eretz Yisrael in the watering of the fields?
ANSWER: In the Gemara (Yoma 76a) it is related that, "Rabbi Shimon bar Yochai was asked by his disciples, 'Why didn't the manna come down for Israel once annually?' He replied, 'I shall give a parable: This thing may be compared to a king of flesh and blood who had one son; he provided him with his maintenance once a year, and he would visit his father only once a year. Unsatisfied with not seeing his son more often, he provided him maintenance daily, so that he would call on him every day. The same is with the Israelites. One who had four or five children would worry, saying: "Perhaps no manna will come down tomorrow, and all will die of hunger." Thus, they were forced to constantly turn their attention to their Father in Heaven.' "
The constant availability of water in Egypt denied them the opportunity of realizing that they are dependent on Hashem, and thus praying to him constantly. The blessing of living in Eretz Yisrael and having to rely on water from heaven was that they would always look up to heaven (Hashem) and pray to Him for their sustenance. A constant relationship with Hashem is a blessing.
After the serpent instigated Chava to eat the forbidden fruit, he was cursed, "Upon your belly you shall go and dust shall you eat all the days of your life" (Bereishit 3:14). Superficially since he will always have food available wherever he will be, what is the curse?
Hashem provides food for everybody, including animals, as King David says, "The young lions roar after their prey and to seek their food from Hashem" (Psalms 104:21). The greatest punishment a father can give a child is to hand him a large sum of money and say, "Take this, and I do not want to see your face anymore." Thus, by making food available to him at all time and at all places and denying him the opportunity to look towards heaven (Hashem) for food, Hashem was, in effect, saying to the serpent "I don't want to see you."
"You shall bind them for a sign upon your arm and let them be a frontlet between your eyes. You shall teach them to your children" (11:18-19)
QUESTION: Why here does it first mention the mitzvah of tefillin followed by the mitzvah of teaching the children, while in the first portion of Shema (6:6) it says first, "You shall teach them thoroughly to your children" with the mitzvah of tefillin following?
ANSWER: A parent is obligated to teach his child Torah as soon as he is able to speak (11:19, Rashi). When the child reaches the age of thirteen, he becomes Bar-Mitzvah and is required to wear tefillin. Many parents take an active interest in their child's education when he is very young; however, as he grows older, their participation wanes.
In the first portion of Shema, the Torah is teaching that the first obligation of a parent is to teach his child Torah while he is very young, and afterwards when he reaches the age of thirteen, he must see to it that he puts on tefillin. The second portion is teaching that even when the child is already wearing tefillin i.e. he has become Bar-Mitzvah, the parent is not free of his obligation to educate his children. He must continue to teach and always be involved in his children's Torah learning.
"You shall bind them for a sign upon your arm and let them be an ornament between your eyes." (11:18)
QUESTION: When tefillin fall to the ground they should be picked up immediately, and it is customary to give them a kiss. What is the significance of this?
ANSWER: When Rabbi Levi Yitzchak of Barditchev once observed such a scene in his shul, he lifted his eyes to heaven and said, "A-mighty G-d,
when this simple Jew's tefillin fell down, he immediately picked them up and kissed them. The Gemara (Berachot 6a) says that You, too, wear tefillin and in Your tefillin is written Your pride in the Jewish people.
"Unfortunately, Your tefillin - the Jewish people - have fallen, and have been lying in disgrace for many years with the nations of the world stepping on them. Why don't You pick up Your tefillin - the Jewish people - and give them the 'kiss' they well deserve?"
The meaning of Rabbi Levi Yitzchak's heartfelt plea to Hashem to "pick up Your tefillin and give them a kiss" was that Hashem should immediately send Mashiach to redeem the Jews and take them out of exile.
The Gemara (Berachot 6a) says that Hashem wears tefillin containing the pasuk, "And who is like Your people like Israel, one nation on earth" (II Samuel 7:23), which testifies to the uniqueness and greatness of the Jewish people. The Gemara (Berachot 11a) also says that tefillin are called "pe'eir" - "magnificence" - as we find that when Yechezkeil was in mourning, he was told, "Pe'eirecha chavush alecha" - "Put on your magnificent headgear (tefillin)" (Ezekiel 24:17).
In the Selichot prayers recited on a fast day we say, "Asei lema'an pe'eirecha" - "Act for the sake of your magnificence." This may be explained to mean that we are asking Hashem to act on behalf of His "pe'eir" - tefillin - i.e. the Jewish people: "Please forgive the sins of the Jewish people and make them one nation on earth. Thus, Your tefillin, which declare the praise and uniqueness of the Jewish people, will be telling the truth. Otherwise the kashrut of Your tefillin will be questionable."
"You shall teach them to your children to discuss them." (11:19)
QUESTION: The word "otam" can also be spelled with a "cholom vav" (see Vayikra 23:43, 24:6). Why is the vowel here without a "Vav"?
ANSWER: The word "otam" without a "Vav", which is translated to mean "them," can also be read as "atem" which means "you." The Torah is instructing that in order for a parent to succeed in teaching "otam" - "them" - Torah and mitzvot - to his children, it is imperative that it also be "atem" - you must be a living example to your children - i.e. they should see you learning Torah and observing mitzvot.
A non-observant father once sent his child to a Hebrew school. As the child's Bar-Mitzvah was approaching, he took his son to the Hebrew book store and asked the salesman for a Bar-Mitzvah set. The salesman opened the box and the boy saw in it a pair of tefillin and a tallit. Having no knowledge of these strange items, he asked his father with a puzzled expression on his face, "What are these?" The father told him, "My son, this is what every Jew must have when he becomes Bar-Mitzvah." The young boy looked up to his father and inquisitively asked, "So father, when are you becoming Bar-Mitzvah?"
"You shall teach them to your children to discuss them, while you sit in your home, while you walk on the way, when you retire and when you arise." (11:19)
QUESTION: Why does the Torah have to specify all the conditions under which a parent should teach his children, instead of saying simply "teach them at all times"?
ANSWER: Often children, out of respect or fear of parents, fulfill their wishes and desires. However, once that motivation no longer exists, the children do as they wish. For instance, many children observe Torah and mitzvot while their parents are alive in order to please them, but not after their parents' passing. True education consists of molding a person's way of life and thinking so that the principles instilled in him remain imbedded forever.
The Torah is not only instructing when to teach children, but also specifying the kind of education to give them. The goal should be to permeate the children with Torah and firmly impress on them the importance of its observance. Thus, they will study and observe not only when the father is home with them, but even when he "walks on his way": when he does not have any further physical contact with them, they will still continue to observe Torah and mitzvot on their own.
Vedibarta Bam And You Shall Speak of Them
A Compilation of Selected Torah Insights, Thought-Provoking Ideas, Homilies And
ANSWER: Before entering Eretz Yisrael the tribes of Reuven and Gad asked for the land on the eastern side of the Jordan River. Moshe made this conditional on their participation in the war to conquer the land of Canaan - Eretz Yisrael. In the Gemara (Gittin 75a) our sages established guidelines regarding the making of a "tenai" - condition - based on Moshe's negotiation with the tribes of Reuven and Gad.
One of the rules of a "tenai" is that "tenai kodem lema'aseh" - "the terms of the condition precede the action to be accomplished." Thus, if one wants to marry a woman on a condition, he should say, "If you give me x amount of money, you are married to me with this coin I am giving you now." However if he says, "You are married to me with this coin if you give me x amount of money," she becomes married and the condition is ineffective (see Rambam, Ishut 6:2-4).
In the dialogue between Hashem and the Jewish people, the berachah - blessing - is the ma'aseh - action to be fulfilled - and the hearkening is the condition. If so, should not Hashem have said the reverse, "If you shall hearken, you will receive the blessing"? The statement would then be similar to statements in other parts of the Torah such as, "If you will observe My decrees (condition), I will provide your rains in their time (action)" (Vayikra 26:3-4). Or, "If you are willing and obey (condition), you will eat the goodness of the land (action)" (Isaiah 1:19).
An exception to this rule occurs if the man says, "You are married to me mei'achshav - from now - with this coin, if you will give me so much money." Also, instead of saying "mei'achshav" - "from now" - he may say "al menat" - "on the condition"- and when she gives him the specified amount of money, they are married retroactively (Rambam Ishut 6:16-17).
Hence, in order to remove the superficial difficulty in Hashem's dialogue, Rashi adds the words "al menat" - "on the condition" - so that the "tenai" is effective even though the action was mentioned before the condition.
"You shall utterly destroy all the places where the nations that you will drive away worshipped their gods. On the high mountains and on the hills...You shall not do this to G-d your G-d." (12:2-4)
QUESTION: Who would dare think that we should destroy Hashem's property just as we destroy property associated with the idol worship?
ANSWER: The Gemara (Avodah Zarah 45b) says that the halachah which forbids a Jew to derive any benefit from an idol refers to one placed on top of a mountain and worshipped, but not a mountain or hill which was itself worshipped as an idol. This is derived by joining the end of one pasuk to the beginning of the next and reading the words
"eloheihem al heharim" as one phrase, meaning "their gods on the mountains" and not "the mountains [worshipped as] their gods."
However, even though it is permissible to have personal pleasure from the mountain, nevertheless, "You shall not do this to G-d your G-d" - for Hashem's purposes, such as the construction of an altar, it is forbidden to use stones chiseled out of such a mountain (see Rambam Isurei Mizbei'ach 4:7).
"And you shall obliterate their names from that place. You shall not do this to G-d, your G-d. Rather, only at the place that G-d, your G-d, will choose." (12:3-5)
QUESTION: What is the connection between the Beit Hamikdash and the prohibition of erasing Hashem's name?
ANSWER: The Gemara (Sukkah 53b) relates that when King David dug the shitim - foundations - for the Beit Hamikdash, the abyss rose and threatened to flood the entire world. Achitofel advised him that if he would write Hashem's name on a piece of earthenware and throw it into the water, it would cease to rise. He was not concerned that it would cause the holy name to be erased because the Torah had said that it is permissible to erase Hashem's name in the case of the suspected woman in order to make peace between husband and wife. How much more so, then, must it be permissible to make peace between the people of the world and their Father in heaven.
The Gemara (Makkot 22a) derives the prohibition of erasing Hashem's name from the pasuk "You shall not do this to G-d, your G-d." From the fact that the succeeding pasuk is "Rather, only at the place that G-d, your G-d, will choose" it can be derived that for the building of the Beit Hamikdash this prohibition does not apply.
"You and your families shall eat there before G-d your G-d, and you shall rejoice in all that you put your hand to, as G-d your G-d has blessed you." (12:7)
QUESTION: Why, when eating of the sacrifices, should, one also rejoice about "bechol mishlach yedechem" - "all that you put your hand to"?
ANSWER: The Rambam (Yom Tov 6:17) writes that on Yom Tov there is an obligation to rejoice, but Hashem is not content with one who celebrates privately with his family. We must invite the needy to our festive meals and assure that they too rejoice. Consequently, one must "send for the poor" - either invite them to rejoice together with him, or send food to them so that they may rejoice in their own homes.
The word "mishlach" comes from the root word of "shalach," which means "sending." The pasuk is teaching that when one sits down to a festive meal together with his family, his major joy should be "bechol mishlach yedechem" - all the poor that he "sent for" to be at his table and all the poor to whom he "sent" provisions and made happy.
"You shall not eat it, in order that it be well with you and your children after you, when you do what is right in the eyes of G-d." (12:25)
QUESTION: How do the children benefit when the parents avoid eating blood?
ANSWER: There is a popular adage, "Man is what he eats." The character of a person is affected and ultimately molded by his diet. For instance, eating very spicy foods makes one excitable and temperamental while bland foods are calming and relaxing. Eating blood makes a person insensitive and even cruel.
Children inherit the character traits of their parents, so avoiding certain foods not only benefits the parents, but also prevents the children from inheriting undesirable character traits.
"If there should stand up in your midst a prophet...and that prophet...shall be put to death." (13:2-6)
QUESTION: The Ba'al Haturim, in old Chumash prints, writes: "bekirbecha - "in your midst" - has the numerical value of 324, which is also the numerical value of 'zu ha'ishah' - 'this is the woman.' "What did the Ba'al Haturim have against women?
ANSWER: Many years ago in Europe all books on Torah subjects were carefully scrutinized by a censor. He was a representative of the church who would delete or make changes if the content of the sefer was derogatory to Christianity. This comment of the Ba'al Haturim was amended by a censor and therefore seems difficult to comprehend.
Originally, the Ba'al Haturim wrote: "bekirbecha navi - zu ha'ishah ubenah" - The words "bekirbecha navi" have the numerical value of 387, the same as the numerical value of the words "zu ha'ishah ubnah" - referring to the infamous mother who brought to the world a son ("oto ha'ish" - Yeshu hanotzri) who became founder of Christianity. He tried to impress upon the world that he was a prophet sent by G-d as Mashiach. Ultimately, he was put to death.
This gives credence to the adage (see Ta'anit 9a) that everything is hidden somewhere in the Torah.
"And the ra'ah and the ayah, and the dayah according to its kind." (14:13)
QUESTION: Rashi explains that these are not three different birds, but one bird with three different names. What is the significance of these three names?
ANSWER: The word "ra'ah" connotes eyesight. We are told that the ra'ah "can stand in Babylon (which is a valley) and see a carcass in the Land of Israel" (Chulin 63b). This bird is unclean because it uses its excellent vision to view things negatively and find fault.
Many have keen vision in detecting the faults of others, but fail to see their own foibles and shortcomings. A housewife once complained to her maid that the house was not cleaned and dusted properly. The maid was flushed with amazement, for all looked immaculate. Finally, she turned to the housewife and said, "Madam, I think the dust you see is on your own glasses." The woman removed her glasses and, sure enough, the lenses were covered with dust.
The second name of the bird is "ayah," which means "where." This bird is very clever in its ability to evade capture, jumping from one hideout to another. The hunter finds himself muttering, "ayah - where is it, and how can it be taken?"
There are countless people adept at this game of escape. When their help is urgently needed in a worthwhile community project or drive, they cannot be located. This slippery "bird" refuses to join a communal endeavor lest his whereabouts become known to other institutions. Even when they express interest in helping the minyan or participating in a shiur, they do not appear and people wonder "ayah - where are they?" The Torah condemns the policy of evasion and escape and calls it "unclean."
"Dayah" is the third name. Its croak sounds like the word "dayah" - "enough," the cry of those who feel they have given more than necessary. They cry "dayah! There are far too many appeals, functions, and campaigns these days. Enough!"
"Purity" for a Jew lies in 1) seeing things with a "good eye," 2) being involved in all communal Torah endeavors and activities, and 3) always giving with a grateful and generous heart.
"The chasidah, and the anafah according to its kind." (14:18)
QUESTION: The bird is called "chasidah" because it does chesed - kindness - shares its food with its friends. The Jerusalem Talmud (Bava Metzia 3:5) states that a mouse is wicked because when it sees a pile of grain it calls its friends to share its meal.Why is the bird's act considered chesed - kindness - and the mouse's considered rishut - wickedness?
ANSWER: It is praiseworthy to share one's own property. The mouse, however, calls its friends to enjoy someone else's pile of grain. Being generous with what belongs to someone else is not kindness at all, but the reverse.
"You shall tithe the entire crop of your planting." (14:22)
QUESTION: There is a Midrash peliah - wondrous Midrash - which links this pasuk to the pasuk, "Im hasemol ve'eiminah ve'im hayamin ve'asme'ilah" - "If you go left then I will go right, and if you go right then I will go left" (Bereishit 13:8).What is the connection between these two pesukim?
ANSWER: In the alef-beit the shin and the sin are identical except for the placement of the dot on the top. If the dot is placed on the right side, it is read as a "shin" and if the dot is placed on the left it is read as a "sin." Thus, when the letter "Shin" is placed between the letters "Ayin" and "Reish," if the dot on top is on the right, it spells the word asheir "rich" and if the dot is placed above on the left, it spells the word aseir "a tithe."
In a play on the words "aser te'aseir" - "you shall tithe" - the Gemara (Ta'anit 9a) says "Aseir bishevil shetitasheir" - "Give 'ma'aseir' - 'a tithe' and Hashem will reciprocate by making you 'asheir' - 'rich.' "
The wondrous Midrash, in quoting the pasuk "Im hasemol ve'eiminah ve'im hayamin ve'asme'ilah," is alluding to this thought. It is telling us that "im hasemol" - if a person will read the word with the dot on the left side - "aseir" - "give a tithe" - then "ve'eiminah" - Hashem will put the dot on the right side and he will merit "te'asheir" - "to become rich." However, "ve'im hayamin" - if one puts the dot on the right side and thinks that "asheir" - one becomes richer by keeping it all for one's self and not giving tzedakah to the needy, then, G-d forbid, "ve'asme'ilah" - Hashem will put the dot on the left side and decree that "te'aseir" - the formerly rich man remains with only a tithe of his wealth.
An allusion to the concept of "Aseir bishevil shetitasheir" - "by giving a tithe one will be showered with riches" - is also found in the pasuk, "kaf achat asarah zahav melei'ah" - "one gold ladle of ten shekels filled"
(Bamidbar 7:14). The word "kaf" in Hebrew also means "palm [of the hand]." The Torah is teaching that "kaf" - the palm of the hand - "achat asarah" - which gives away one of ten - will merit in return "zahav melei'ah" - to be filled with gold.
"If the road will be too long for you, so that you cannot carry it, because the place that G-d, your G-d, will choose to place His name there is far from you, for G-d, your G-d, will have blessed you." (14:24)
QUESTION: Since it says "Ki yirbeh mimcha haderech" - "If the road will be too long for you" the words "ki yirchak mimcha hamakom" - "because the place...is far from you" are a redundancy?
ANSWER: The Dubner Maggid explains the pasuk, "But you did not call out to Me, O Yaakov, for you grew weary of Me, O Israel" (Isaiah 43:22) with the following parable: Someone once sent a messenger to pick up a package. Afterwards, the messenger refused the payment offered, claiming that it was too little for his effort carrying the heavy bundle. In amazement the sender said, "If the package tired you, obviously you were not carrying my package. My package was very small and contained valuable gems." Likewise the prophet is saying to the Jewish people, "If you grew weary and became tired doing My mitzvot - obviously you did not call out to Me, O Yaakov, i.e. they were not done for My sake - the sake of heaven - because My mitzvot are a delight and not a burden."
Our pasuk, too, is telling the Jews that "ki yirbeh mimcha haderech ki lo tuchal se'eito" - if one considers a Jew's life of Torah and Mitzvot an arduous journey and a burden difficult to carry -the problem is "ki yirchak mimcha hamakom" - there is a great distance between you and "Hamakom" - Hashem (Who is considered "mekomo shel olam" - "the place of the world" - i.e. He contains the world, rather than the world containing Him, see Bereishit Rabbah 68:9). Those who realize that Torah and mitzvot are valuable gems find it a delight to live according to Hashem's will.
"If there shall be a destitute person among you...you shall not harden your heart or close your hand against your destitute brother." (15:7)
QUESTION: The Gemara (Bava Batra 9b) relates that the prophet Yirmiyahu was having trouble from the people of Anatot and he cursed them that when they should have a desire to give tzedakah, the recipients should be non-deserving people so that they would not receive any reward.Why did Yirmiyahu wish such a thing on them?
ANSWER: The prophet loved his people, and their behavior pained him very much. Out of concern that Hashem, G-d forbid, would punish them, he prayed that they give tzedakah to undeserving people. Thus, the good angels in heaven would be able to say to Hashem in their defense, "They are not choosy about whom to help and give even to the undeserving. Likewise, You too should not scrutinize them so meticulously; lift Your countenance to them regardless of their merits."
"If there shall be a destitute person among you, one of your brethren... you shall not harden your heart or close your hand against your destitute brother." (15:7)
QUESTION: Why in the beginning of the pasuk does it say "mei'achad achecha" - "one of your brethren" - while in the end it merely says "mei'achicha ha'evyon" - "your destitute brother" - without the word "mei'achad"?
ANSWER: When Yitzchak lived in Gerar, Avimelech the king of the Philistines took Rivkah for himself as a wife, thinking that she was Yitzchak's sister. When he learned that she was married, he reproved Yitzchak, "What is this that you have done to us? Kime'at shachav achad ha'am et ishtecha" - "One of the people has nearly lain with your wife." Rashi explains that the term "achad ha'am" - "one of the people" - means "hameyuchad ba'am" - "the most distinguished one of the people": the king himself (see Bereishit 26:10).
The wheel of fortune does not discriminate between prominent people and ordinary people. While people are usually more inclined to help a prominent person who is in need, the Torah has concern for all Jews alike. Therefore, when this pasuk discusses extending aid, it talks of both "evyon" - a destitute person who is "mei'achad achecha"- among the most distinguished of all your people - and also "achicha ha'evyon" - the poor man who does not possess any specific qualities besides the fact that he is "achicha" - "your brother." To both of them you should give generously.
"You shall not harden your heart or close your hand against your destitute brother." (15:7)
QUESTION: The Gemara (Sanhedrin 29b) equates a miser to a mouse lying on a pile of coins. What is the meaning of this comparison?
ANSWER: When a mouse lies upon flour it feels comfortable and has food to nibble on. When it lies on loaves of bread or stalks of wheat, though it is not comfortable, at least it enjoys eating. A mouse lying upon coins is both uncomfortable and hungry. Thus, our sages are telling
us that a miser, like a mouse lying on a pile of coins, renders his wealth useless since it benefits neither himself nor anyone else.
"You shall lend him his requirement, whatever is lacking to him." (15:8)
QUESTION: Rashi comments that if the poor man was accustomed to riding a chariot and having servants, it is your duty to help him keep this lifestyle.How does Rashi reach this conclusion?
ANSWER: In Hebrew the word for "rich man" is "ashir" and the word for "poor man" is "ani". If the letters of the word "Ashir" are entirely spelled out - Ayin Shin Yud Reish - the middle letters of each word together add up to 36. If the letters of the word "ani" are entirely spelled out - Nun Yud Ayin - the middle letters of each word together add up to 22. Consequently, the difference between "ashir" and "ani" amounts to 14, which is the numerical value of the word "dei" - "enough."
The Torah instructs us to give the poor "dei machsoro" - "whatever is lacking" - i.e. the equivalent of 14 - "asher yechsar" - which he is currently missing due to his decline from "ashir" - "rich" - to the status of "ani" - "poor" - so that he may be able to again be on the level of "lo" - "him" [self] - which is equal to 36, i.e. live fully like a rich man according to his accustomed standards of affluence.
"And your eye will be evil against your destitute brother and refuse to give him; then he may appeal against you to G-d, and it will be a sin upon you." (15:9)
QUESTION: Why the emphasis on "achicha ha'evyon" - "your destitute brother." It could have just said "beha'evyon"?
ANSWER: A story is told about a wealthy man who was once approached for a charitable contribution. He listened attentively and then said with a sigh, "Unfortunately, I have a very poor brother who needs much help." The charity collectors took this to mean that he was helping his brother, and therefore unable to extend himself for any other charitable cause. Some time afterwards, the poor brother approached these people for help, and they were shocked to find out that his wealthy brother did not help him in any way.
This pasuk is discussing a situation in which "vera'ah eincha" -a person will have a "bad eye" - about giving tzedakah in general - and avoid giving Tzedakah by mentioning "achicha ha'evyon" - his destitute brother - as a way to avoid giving while in reality "velo titein lo" - he
does not give to him either. The Torah warns that ultimately the poor brother will complain to Hashem because the rich brother is not only failing to help him, but also making it difficult for him to receive other help. Thus, there will be a sin in him which may, G-d forbid, have severe consequences.
"You shall surely give him." (15:10)
QUESTION: Why is the money given to the poor called "tzedakah"?
ANSWER: Tzedakah is one of the noblest mitzvot of our Torah, and everyone should make an effort to set aside at least ten percent of his earnings for charitable causes. The Gemara (Ketubot 67b) says that even one who wants to be extravagant in his giving, however, should still not give away more than one-fifth (twenty percent).
This is all hinted to in the word "tzedakah".
The numerical value of "Kuf" is one hundred, and "Tzadik" is ninety. The numerical value of "Heh" is five, and "Daled" is four. If one has "Kuf" - one hundred - one should give away ten percent of it, leaving for himself "Tzadik" - ninety. One who wants to be extravagant may give one portion from each "Heh" - five - with "Daled" - four - remaining, which amounts to giving twenty percent.
The allusion to the giving of ten percent and twenty percent involves reading the letters out of order and is thus, hard to detect. This perhaps alludes to the teachings of our sages that tzedakah should be given discreetly.
In 1930 many religious families were unfortunately affected by the depression. The Young Israel of Brooklyn, on Bedford Avenue in Williamsburg, was giving out Pesach packages for needy families, and anyone who came and stood in line would receive one. My grandfather, Rabbi Tzvi z"l HaKohen Kaplan, was raising money to help a prominent needy family. Knowing that they would not stand on line he sent his oldest son, Shimon, to stand in line and get a package which he would give to the family. The line was very long, and after Shimon had stood there a long time, he felt very uncomfortable, and he went home.
When my grandfather asked, "Where is the package?" he responded, "The line was very long and I felt embarrassed, so I left." My grandfather said to him, "I do not understand you. You are a yeshiva bachur and you have already learned about a 'kal vechomer' (a conclusion inferred from a lenient law to a strict one). If you, are embarrassed, knowing it is not for you, how much more embarrassment
would it be for them to stand in line for their own need. Go back and bring home a package so that we can help them for Yom Tov."
Alternatively, the Mishnah (Peiah 8:8) says that one who has two hundred zuz (Talmudic currency) should not take any charity. However, one with only one hundred and ninety-nine zuz who is given one thousand zuz at one time may take it.
The word "tzedakah" has the numerical value of one hundred and ninety-nine, which teaches that as long as one has no more than one hundred and ninety-nine, one may be a recipient.
"You shall surely give to him, and let your heart not feel bad when you to give him." (15:10)
QUESTION: Why does the pasuk repeat "naton titein lo" - which literally means "give you shall give to him"? It could have just said "tein lo" - "give to him."
ANSWER: Some have an inner struggle when it comes to giving tzedakah. In their heart they rationalize "I worked very hard to earn this money; why give it away?"
The way to overcome this hesitancy is through "naton titein" - "continuous giving." Thus, besides instructing us to give tzedakah, the Torah is also suggesting a method to facilitate fulfilling the mitzvah. By continually practicing giving tzedakah, one will become accustomed to it and not only will his heart not grieve when he gives, but he will enjoy giving and be pleased to put his resources to good use.
"You shall surely give to him, and let your heart not feel bad when you give him, for in return for this matter, G-d, your G-d, will bless you." (15:10)
QUESTION: The words "velo yeira levavecha betitecha lo" - "and let your heart not feel bad when you give to him" - appear unnecessary. It could have just said "give to him, for in return for this matter G-d will bless you"?
ANSWER: The wheel of fortune once took a turn on an affluent person. Poverty and illness struck him and his family. When he visited a wealthy man in the community and poured out his bitter heart, the wealthy man was greatly moved by his situation and gave him a generous contribution. After the poor man left his home, the wealthy man ran after him, and gave him an additional amount. In amazement, the
unfortunate person asked, "You have just given me your generous support; why are you now giving me another donation?"
The wealthy man responded "one should give tzedakah, happily and benevolently. After all, the money a person gives is not his own, but something which Hashem entrusted with him. The first time I helped you because your plight affected me emotionally and I felt very bad for you. Thus, in reality the tzedakah was not entirely for the sake of the mitzvah, but to alleviate my pain. Now I am giving you a second gift simply for the mitzvah of giving tzedakah."
The Torah is commending this healthy approach by declaring, "Velo yeira levavecha betitecha lo" - "Your giving should not be because of the pangs in your heart aroused by the poor man's story. If this is what provoked your giving, then 'naton titein' - give a second time - and indeed the second gift will be purely for the sake of the mitzvah and not because your heart grieved. For this exalted way of giving tzedakah, Hashem will bless you in all your work."
"You shall surely give him...for in return for this matter, G-d, your G-d, will bless you." (15:10)
QUESTION: The Gemara (Bava Batra 11a) relates of Binyamin HaTzaddik, who was a supervisor of the charity fund, that one day a woman came to him in a year of scarcity, and said to him: 'Sir, assist me.'He replied, "I swear, there is not a penny in the charity fund.'
She said, 'Sir, if you do not assist me, a woman and her seven children will perish.' He then assisted her out of his own pocket. Some time afterwards he became dangerously ill. The angels addressed Hashem saying: "Sovereign of the Universe, You had said that he who preserves one soul of Israel is considered as if he had preserved the whole world; shall then Binyamin HaTzaddik who had preserved a woman and her seven children die at so early an age? Immediately his sentence was torn up. It has been taught that twenty-two years were added to his life.
Why was he granted twenty-two additional years of life?
ANSWER: The Gemara (ibid. 9b) says that for giving tzedakah to a poor man one receives six blessings and for saying a comforting word which helps him endure his unfortunate situation, one receives an additional five blessings (see Tosafot ibid.). A blessing from heaven is a zechut - a source of merit - which one chalks up on his account, so to speak.
Consequently, Binyamin HaTzaddik, who helped this unfortunate woman with her seven children financially and undoubtedly offered words of
encouragement, earned eighty eight berachot, which is eighty eight zechutim - merits.
The Gemara (Sotah 20b) says that a zechut can extend a person's life for three months. Thus, for the eighty-eight merits he acquired by helping this unfortunate family, he gained two hundred and sixty-four months of life, which add up to exactly twenty-two years.
Tosafot holds that giving tzedakah earns one six blessings and a comforting word earns one an additional eleven, for a total of seventeen. When the woman first approached Binyamin HaTzaddik for tzedakah, he said to her, "I promise, there is absolutely nothing available in the charity fund." Afterwards when she said to him, "Rabbi if you do not support me, a woman and her seven children will expire," he helped her with his personal money [which he really needed for himself - Maharsha]. Undoubtedly, when he told her that the charity fund was depleted, he consoled her with soothing words and told her how his soul went out for her.
The Gemara (Rosh Hashanah 16b) says that tzedakah is one of the things which can cancel a harsh decree against a person. Hence, in merit of tzedakah he so generously gave, which saved an entire family, the decree that he die at a young age was removed, and for his kind and comforting words to this unfortunate woman, he received eleven more blessings, which gained him a twenty-two year life extension.
Alternatively, the seventeen berachot for financial and moral support one merits for helping the poor are based on the seventeen berachot mentioned in the pesukim "Haloh feros lara'eiv lachmecha" - "Surely you will break your bread for the hungry" and "Vetafeik lara'eiv nafshecha" - "Offer your soul to the hungry" (Isaiah 58:7, 10).
In a twenty-two year period, there are two hundred and sixty-four months plus an average of eight leap months (a second month of Adar to even out the solar and lunar systems), a total of two hundred and seventy-two months.
The word "ra'eiv" - "hungry" - has the numerical value of two hundred and seventy-two. For Binyamin HaTzaddik's exceptional giving of tzedakah to the ra'eiv - hungry - and his genuine interest in their plight, he was appropriately rewarded with "ra'eiv" - an additional two hundred and seventy-two months of life - a total of twenty-two years.
"You shall surely give him...for in return for this matter, G-d, your G-d, will bless you." (15:10)
QUESTION: What is "hadavar" - "the thing" - for which Hashem will bless you?
ANSWER: The Gemara (Bava Batra 9b) says that for giving tzedakah to the poor one receives six blessings, and for also saying comforting and encouraging words to the poor, one receives an additional eleven blessings. Unfortunately many give tzedakah grudgingly, and instead of saying confronting things to the poor, they make snide remarks which cause pain to the needy or they merely give without saying anything.
The Torah therefore instructs that in addition to "naton titein" - "giving generously" - "lo yeira levavecha" - "let your heart not feel bad" - and cause you to say insensitive things or refrain from speaking at all when giving, "ki biglal" - "for in return for" - "hadaver hazeh" - "this [good] word" - which you will say to the poor while giving them tzedakah - "yevarechecha Hashem" - Hashem will bless you with even more blessings than you receive for the actual giving. (See Bereishit 44:18, "yedaber na avdecha - may your servant speak - davar - a word.")
King Shlomo says, "Tovim hashenayim min ha'echad asher yeish lahem sachar tov ba'amalam" - "Two are better than one, for they get a greater return for their labor" (Ecclesiastes 4:9). This ecclesiastical statement can be explained as follows: There are some who give charity without saying encouraging words to the poor. On the other hand, there are those who verbally comfort the poor, but do not extend any financial assistance. King Shlomo in his wisdom is alluding that, "Tovim hashenayim" - "Two" - i.e. doing both - giving and saying comforting words - "is better," "min ha'echad" - than one - i.e. only giving or only saying words of comfort, for there is "sachar tov" - a reward of seventeen berachot ("tov" has the numerical value of seventeen) "ba'amalam" - "for laboring both together."
"For destitute people will not cease to exist within the Land; therefore I command you, saying, 'You shall surely open your hand.' " (15:11)
QUESTION: The words "leimor" - "saying" - and "pato'ach tiftach" - "you shall surely open" - are superfluous? It could have just said, "Therefore I command you 'petach et yadecha' - 'open your hand' "?
ANSWER: According to Rabbi Yitzchak in Bava Batra (9b), one who gives money to the poor receives six blessings. One who comforts the poor by saying a word of encouragement receives eleven blessings.
The Torah here is alluding to the importance of speaking words of moral support and comfort to the poor. It is conveying that Hashem instructs that in addition to extending financial assistance: "I command you
'leimor' - to say to the poor - 'pato'ach tiftach et yadecha' - 'G-d will help you and you will speedily be wealthy and you will generously open your hand to help the poor and needy.'"
Alternatively, to give charity is noble. To persuade others to give is more noble, as the Gemara (Bava Batra 9a) says, "Gadol hama'aseh yoteir min ha'oseh" - "The one who persuades others to give charity is greater than the one who gives alone." The Torah is alluding to this by telling us, "Therefore I command you leimor - to say, i.e. persuade others - that 'pato'ach tiftach et yadecha' - 'you shall surely open your hand to the poor.'"
"You shall surely open your hand to your brother, to your poor, and to your destitute in your Land." (15:11)
QUESTION: When one opens his hand there is usually nothing in it; the pasuk should have stated: "You shall surely open your treasures"?
ANSWER: When the fingers of the hand are closed against the palm, it appears as though all four fingers are the same size. In a fully open hand, however, it is obvious that there are larger and smaller fingers.
Unfortunately, among the people who give tzedakah, there are those who give every institution or needy cause an equal amount, without making a distinction between larger and smaller institutions, or between more and less worthy causes.
With the words "You shall surely open your hand," the Torah is conveying an important lesson on how tzedakah should be given. Learn from the fingers of the "opened hand" that every charity is not alike. Measure and evaluate the importance and worthiness of each cause and institution and support them accordingly.
"You shall observe the month of springtime and perform the Pesach-offering for G-d, your G-d, for in the month of springtime G-d, your G-d, took you out of Egypt, at night. And you shall sacrifice the Pesach-offering" (16:1-2)
QUESTION: Not only is the word "lailah" - "at night" - superfluous, but in fact, the Jews did not leave Egypt at night but the following morning (see Shemot 12:41)?
ANSWER: On the pasuk, "I carried you on eagles' wings and brought you to me" (ibid. 19:4), the Targum Yonatan ben Uziel writes that on the
night of the fifteenth of Nissan, when the Jews were to eat the Pesach-offering, Hashem carried them on clouds to the place where the Beit Hamikdash would be built to make the Pesach-offering, returning them immediately afterwards to Egypt.
Hence, the Torah instructs us, "You shall observe the month of springtime and perform the Pesach-offering..." to commemorate that in this month Hashem took you out of Egypt - "lailah" - "at night" - and "vezavachta - you slaughtered [in the past tense] a Pesach-offering to Hashem...in the place where Hashem will choose to cause His name to rest."
"Three times a year all your males should appear before G-d, your G-d, in the place that He will choose." (16:16)
QUESTION: The Gemara (Pesachim 3b) relates that a gentile once boasted to Rabbi Yehudah ben Beteira that he would make a pilgrimage to Jerusalem and partake of the Pesach-offering. Wanting to send a message to the people in Jerusalem, Rabbi Yehudah ben Beteira told him that in the future he should ask to be served the fatty, delicious tail of the animal. Since the lamb is the most commonly used animal for the Pesach-offering and its tail is burned on the altar, he hoped that the Jews would get the message and act accordingly. Indeed, the next year when the gentile requested the fatty tail, they investigated him and realized that he was a non-Jew.Tosafot questions why Rabbi Yehudah ben Beteira himself did not make the pilgrimage and gives as one reason that only those who owned land in Eretz Yisrael were required to make the pilgrimage (see Pesachim 8b).
Why did Rabbi Yehudah ben Beteira not have a plot of land in Israel?
ANSWER: The prophet Yechezkeil once came across a valley filled with dry bones, which he resurrected at Hashem's behest. In the Gemara (Sanhedrin 92b) there is a dispute if this was a real event or merely a parable in which Yechezkeil was shown a vision of the dried bones and their resurrection, symbolizing the restoration of the exiled Jewish people (which is akin to the resurrection of the dead). Rabbi Eliezer the son of Rabbi Yosi Hagelili said that the dead that Yechezkeil resurrected went up to Eretz Yisrael, married, and fathered sons and daughters. In support of this opinion, Rabbi Yehudah ben Beteira stood up and declared, "I am one of their descendants and these are the tefillin my ancestors handed down to me."
"Who were these dead that have been resurrected?" the Gemara asks. Rav said, "These were the people of the tribe of Ephraim who calculated the end [of the Egyptian exile] and erred." Rav was referring to their
unsuccessful attempt to leave Egypt before the actual exodus. All the would-be escapees were killed by the people of Gath (Philistines-see I Chronicles 7:21).
According to the Gemara (Bava Batra 117a) the land of Eretz Yisrael, which became the inheritance of the Jews, was divided up and apportioned either to those who came out of Egypt or to those who entered into Eretz Yisrael. Since Rabbi Yehudah ben Beteira drew his geneology to members of the tribe of Ephraim, who were not among the Jews who left Egypt, and who did not come to Eretz Yisrael together with the Jewish people, he did not have his own share in the land.
"Three times a year all your males should appear before G-d, your G-d." (16:16)
QUESTION: The word "et" is superfluous?
ANSWER: The Gemara (Pesachim 22b) says that Shimon Ha'imsuni held that the word "et" is a superfluous expression and that it is always written to teach something additional. He would thus analyze every occurrence in the Torah of the word "et" and explain its significance. When he reached the pasuk, "Et Hashem Elokecha tirah" - "You should fear G-d, your G-d" (Devarim 10:20) he stopped his practice. Rabbi Akiva explained that the word "et" refers to talmidei chachamim - Torah scholars - and that the pasuk is instructing that one should fear them.
On Yom Tov a person is obligated to visit and receive his Rebbe (Rosh Hashanah 16b). The extra word "et" may be a source to this Rabbinic dictum, namely, "Three times a year all your males should appear" - "et" - before your Rebbe - who is equated to, "penei Hashem Elokecha" - "[appearing before] G-d, your G-d."
Why didn't Shimon Ha'imsuni offer an explanation similar to Rabbi Akiva's?
King Shlomo says, "Kabeid et Hashem meihonecha" - "Honor G-d with your wealth" (Proverbs 3:9). If the word "et" means to include talmidei chachamim, then the words of King Shlomo indicate that one should honor et - talmidei chachamim - with one's wealth, i.e. give them money. Therefore, though Shimon Ha'imsuni indeed agreed with Rabbi Akiva, he did not want to say it to avoid suspicion of self-interest.
However, the Gemara (Ketubot 63a) relates that Rabbi Akiva was the son-in-law of Kalba Savu'a, one of the wealthiest people at that time, who shared his wealth with him. Thus, he was also very wealthy. Since he wasn't dependent on anyone for support, he was confident that no one would suspect him of self-interest, and therefore he declared that
the word "et" is to include talmidei chachamim, that they, too, should be feared.
"Three times a year all your males should appear before G-d, your G-d, in the place that He will choose." (16:16)
QUESTION: The Gemara (Rosh Hashanah 16b) says that one is required to visit his Rebbe on Yom Tov. Does this mitzvah apply in contemporary times?
ANSWER: Rabbi Yechezkeil z"l Landau (Noda B'Yehudah, vol. 2, Orach Chaim 94) asserts that it does not, for the following reason: The Gemara (Kiddushin 33b) says, "A talmid - student - may rise before his Rebbe only morning and evening, so that the respect and glory given to the teacher not exceed the glory of Hashem, to Whom prayers are recited only in the morning and in the evening. Since in our days, unfortunately, the Beit Hamikdash is destroyed and one cannot properly fulfill the mitzvah of making a pilgrimage and offering sacrifices, if a talmid visits his Rebbe on Yom Tov, it appears that he is giving more respect to his Rebbe than to Hashem.
On the other hand, Rabbi Yehonatan z"l Eibeshitz (Ya'arot D'vash, vol. 1, no. 12) opines that the obligation of visiting one's Rebbe applies only when there is no Beit Hamikdash. He reasons that when the Beit Hamikdash is standing, one must go to the Beit Hamikdash and not suffice with visiting one's Rebbe. However when the Beit Hamikdash is in ruins, one is obligated to visit his Rebbe as a remembrance of the pilgrimage which was normally made to Hashem, since a talmid chacham is in ways equated to Hashem.
"Every man according to what he can give according to the blessing which G-d your G-d gives you." (16:17)
QUESTION: The words "ish kematenat yado" - "every man according to what he can give" - are extra. It could have just said "tein kevirkat Hashem Elokecha" - "give in accordance with what Hashem blessed you"?
ANSWER: According to our sages (Eiruvin 65b) the character of a man is evident in three things: kiso - his purse, koso - his cup (drinking), and ka'aso - his anger. Thus, one of the ways to recognize a man's true character is to observe the way he conducts himself with his money. Does he give graciously and with a congenial disposition, or does he make the receiver feel unworthy and uncomfortable?
This pasuk alludes to this by telling us "ish" - [you can tell the character of the] man - "kematenat yado" - by the way he conducts himself when
he gives, and particularly, if the amount he gives is commensurate with "kevirkat Hashem Elokecha" - the blessing that Hashem has bestowed upon him.
Vedibarta Bam And You Shall Speak of Them
A Compilation of Selected Torah Insights, Thought-Provoking Ideas, Homilies And
"Judges and officers you shall appoint for you in all your cities." (16:18)
QUESTION: The word "lecha" - "for you" - is superfluous?
ANSWER: In a person's face there are seven openings: two ears, two eyes, two nostrils and a mouth. The Torah is indicating that besides judges for all cities, you should also appoint judges "lecha" - "for yourself" - i.e. you should judge carefully and police whatever you see with your eyes, hear with your ears, smell with your nostrils, and speak with your mouth.
Since Parshat Shoftim is always read around the beginning of the month of Elul, when teshuvah is primary. The Torah calls to our attention with the word "lecha" that every person should carefully judge and police his own body especially during this month, and rectify any wrongdoing committed through these avenues.
"You shall not accept bribe, for bribe will blind the eyes of the wise." (16:19)
QUESTION: Why is the Hebrew word for bribery "shochad"?
ANSWER: According to the Gemara (Ketubot 105b), the etymology of the word "shochad" is "chad" - "one." Rashi explains that when a judge accepts bribery from a litigant he becomes "one" with him and he can no longer judge objectively the argument of the other litigant.
Alternatively, according to the Gemara (Shabbat 10a), when a judge rules a case honestly he becomes a partner with Hashem in the creation of heaven and earth. Since the judge who accepts bribery cannot offer a just decision, G-d now remains alone, without a partner.
"You shall not accept bribe...[for bribe] perverts the words of the righteous." (16:19)
QUESTION: If he accepted a bribe, why is he called "tzaddik" - "righteous"?
ANSWER: A din-Torah once took place before Rabbi Avraham Yehoshua Heschel of Apta. As the din-Torah was in progress, one of the parties felt that he was going to lose, so he asked permission to leave the room for a short while. In the hallway outside the Beit Din room he noticed the Rabbi's coat and placed a sum of money in the pocket.
The din-Torah resumed, and the Rabbi, who up until now was beginning to formulate a certain opinion, suddenly began to change his line of thought. The Rabbi, puzzled as to why his way of thinking was suddenly changing, told the two parties that he would like to call a recess and have more time to think over the matter.
In the interim he prayed to Hashem to be blessed with the proper wisdom to see the truth. A few days later, as he was putting on his coat, he put his hand in his pocket and suddenly felt a bundle of money. The Rabbi exclaimed, "Now I understand what happened to me. A bribe is so powerful that even though it was given to me without my knowledge it had an effect on my thinking."
Thus the Torah is telling us that even though the judge may indeed be a tzaddik and not personally accept a bribe, a bribe given to him, even without his knowledge, may pervert his judgment.
"You shall not plant for yourself an idolatrous tree." (16:21)
QUESTION: From the juxtaposition of this prohibition and the law of appointing judges, the Gemara (Sanhedrin 7b) derives that appointing an unsuitable judge is comparable to planting "an idolatrous tree."How is an unsuitable judge like an idolatrous tree?
ANSWER: It is not difficult to recognize an idol when it is a carved or chiseled out image, but an idolatrous tree looks the same as all other trees.
An improper judge is compared to an idolatrous tree because the outer appearance of every judge is alike. They all may have a beard and peiyot, wear Rabbinic garb and look prominent, but the corrupt ones are rotten inside.
An honest judge is one who has a mind of his own. He does not permit people to influence him, nor does he waiver one iota from Torah teaching. An improper judge is one who permits himself to be easily influenced by the whims and wills of those around him. He is compared to a tree since he bends and sways to all sides in the wind of public opinion, trying to satisfy the group with the most potential for advancing his interests.
"By the testimony of two witnesses or three witnesses shall the condemned person die; he shall not die by the testimony of a single witness." (17:6)
QUESTION: The word "eid" - "witness" - seems extra. It could have just said "lo yumat al pi echad" - "he shall not die by the testimony of one"?
ANSWER: When the Jews would go to battle against their enemies, the special Kohen anointed for battle would address them saying, "Shema Yisrael- Hear, O Israel you are coming near to battle, let your heart not be faint..." He would begin his remarks with the words "Shema Yisrael" to tell the Jews that even if they only had the merit of the mitzvah of reciting Shema, they were worthy of Hashem's help (see 20:3, Rashi).
In the verse "Shema Yisrael Hashem Elokeinu Hashem echad" - "Hear, O Israel, G-d our G-d is the One and Only" - as it is written in the Torah (5:4), the "ayin" in the first word "shema" and the "daled" in the last word "echad" are written large. These two letters spell the word "eid" - "witness" - symbolizing that by reciting the Shema the Jew is offering testimony to Hashem's Oneness.
Our pasuk is alluding to the Kohen's proclamation that when a Jew goes to battle, which of course involves mortal danger, "lo yumat" - "he shall not die" - "al pi eid echad" - if his mouth has proclaimed the Shema, which testifies to Hashem's Oneness.
"If a matter of judgment is hidden from you, between blood and blood, between verdict and verdict, between plague and plague, matters of dispute in your cities, you shall rise up and ascend to the place that G-d, your G-d, shall choose." (17:8)
QUESTION: Instead of "bein dam ledam, bein din ledin, ubein nega lanega" - "between blood and blood, between verdict and verdict, between plague and plague" - it could have said "bedamim, bedinim, ubenega'im" - "[matters of] blood, verdicts, and plagues"?
ANSWER: Even in countries where supposedly democracy rules, the Jew encounters rampant anti-Semitism. Regardless of his contributions to the country's welfare and society at large, when Jewish blood is spilled, it is not treated with the same seriousness as the blood of other nationalities. Unfortunately throughout the years of our exile, much stiffer decrees and verdicts have been placed upon the Jews than upon any other people, and the "plagues" of persecution which the Jews have suffered have been especially harsh.
The Torah is telling us "ki yipalei" - should you be perplexed and wonder why there is a difference - "bein dam ledam" - "between blood and blood" - our blood and their blood - "bein din ledin" - "between verdict and verdict" - the verdicts placed on us and those placed on others - "ubein nega lanega" - "between plague and plague"- the "plagues" the Jews particularly experience more than any other nation - the answer is "divrei rivot bisharecha" - "there are disputes in your cities" - the lack of unity and baseless hatred prevailing in the Jewish community is the cause.
"You shall not deviate from the word that they [the judges of the Jewish courts] will tell you, right or left." (17:11)
QUESTION: Rashi quotes the Sifri that, "Afilu omer lecha al yemin shehu semol ve'al semol shehu yemin" - "You must obey the decision of the courts even if they are telling you that right is left and left is right" (see Ramban and Torah Temimah).The simple meaning of the pasuk is that you should not deviate from anything they tell you. What does the Sifri want to add with the expression "right is left and left is right"?
ANSWER: In the alef-beit the letters shin and sin look identical except that a shin and has a dot on the top right and a sin has a dot on the top left. In the Gemara there are times when a word in a pasuk is written with a sin and the sages interpret the pasuk as though it were a shin, and vice-versa.
For instance, the Gemara (Berachot 14a) says that one who goes for seven days without dreaming is called "ra" - "wicked." This is derived from the words of King Shlomo (Proverbs 19:23) "Vesavei'a yalin bal yipakeid ra" - "He will rest sated and not be visited with evil." The sages take the word "vesavei'a" which is written with a sin and say, "Read not "vesavei'a" (with a sin) but "vesheva" (with a shin) - meaning "seven" - and therefore derive that one who sleeps seven nights without being
visited with a dream from Heaven is considered wicked. Likewise the Gemara (Mo'eid Katan 5a) says of the pasuk, " 'Vesam derech arenu beyeisha Elokim' - 'Then preparing [lit. set] the way, I will show him the salvation of G-d' (Psalms 50:23). Read not 'vesam' with a sin, but 'vesham' with a shin: 'He who appraises' - i.e. the person who acts intelligently in all situations and can evaluate the benefits or drawbacks of a given action - 'I will show him the salvation of G-d.'" (See also Berachot 15b.)
On the other hand, the Gemara (Ta'anit 7b) says that it is permitted to hate an impudent person since Scripture states "Chachmat adam ta'ir panav ve'oz panav yeshuneh" - "A man's wisdom lights up his face, and the boldness of his face is transformed" (Ecclesiastes 8:1). Read not "yeshune" - "transformed" (with a shin) - but yisnei - "hated" (with a sin). Thus the pasuk is teaching that "ve'Az panav" - the impudent person - "yisanei" - may be hated.
Also, regarding Yaakov's words about Naftali "Hanotein imrei shafer" - "Who delivers beautiful sayings" (Bereishit 49:21), the sages (Sotah 13a) read the word "shafer" as though it were "seifer" - interchanging a samach for a sin, and explain it to mean that Naftali's family delivered the documents to prove Yaakov's burial rights in the Me'arat Hamachpeilah. (See also Berachot 57a.)
In light of the above it can be explained that the Sifri is teaching that the words of the sages should be cherished and greatly respected even if they are telling you that "right is left and left is right" - i.e. they exchange a shin for a sin or a sin for a shin.
A story is told of a Rabbi who walked into the Beit Midrash one Shabbat afternoon and noticed some students who were engaged in devarim beteilim - idle talk. The Rabbi went over to their table and said to them, "The word Shabbat is an acronym for 'Shinah Beshabbos Ta'anug' - 'Studying Torah on Shabbat is a delight.' It is also an acronym for 'Shainah Beshabbos Ta'anug' - 'Sleeping on Shabbat is a delight.' If you are too tired to study Torah, then partake of the other delight and you will awake refreshed and in a spirit to study Torah further."
One of the students said to the Rabbi, "The word Shabbat is also an acronym for 'Sichah Beshabbos Ta'anug' - 'Talking (shemu'esen) on Shabbat is a delight.' " The Rabbi looked at him with disapproval and said, "King Shlomo says, 'A wise man's heart is to his right, while a fool's is to his left' (Ecclesiastes 10:2). Since this cannot be so literally, I always wondered what he meant by this. Your remark makes me realize that he means the following. When the wise man sees the 'shin' in the word 'Shabbat,' he places the dot above it on the right side and thus reads the acronym to indicate either that learning on Shabbat or sleeping on Shabbat is a delight. However, the fool places the dot on the left side which makes the letter a sin and reads it as sichah - 'idle talk'."
The students quickly understood the Rabbi's message and started learning diligently.
"When you come to the land...and you will say, 'I will set a king over myself, like all the nations that are around me.' " (17:14)
QUESTION: Since the Torah permits the Jews to have a king, why was the prophet Shmuel angry when the Jews asked him to appoint one?
ANSWER: Indeed, the Torah is not against the institution of monarchy in Israel, providing a Jewish king rule in accordance with the Torah and inspire the people to be totally dedicated to Hashem. However, Shmuel was upset with the people's saying "Appoint for us a king to judge us like all the nations" (I Samuel 8:5). He realized that they wanted to be ruled by secular and not Torah law. Their desire to give up the uniqueness of the Jewish people and emulate the nations of the world provoked Shmuel's anger.
Alternatively, the Torah says "som tasim alecha melech" - "you shall surely set over yourselves a king" - i.e., you should submit yourselves under the yoke of the king and be permeated with awe of him. Shmuel was displeased when they said, "Give us a king to judge us." He understood that they wanted a king who would be subject to their control and rule according to their directions.
Alternatively, when the Jews approached Shmuel to appoint a king, they preceded their request saying, "You are old" (I Samuel 8:5). Since Shmuel was only fifty-two at the time of his death, he definitely could not be considered an old man by any means. He was therefore upset that they did not ask him to become their king. Shmuel sensed in their words that they considered the ideas and ideals for which he stood old and antiquated, and this angered him very much.
To comfort him Hashem said, "It is not only you whom they have rejected, but it is Me whom they have rejected from reigning over them (ibid. 8:7)." With this Hashem meant, "You are indeed justified for being upset when they rejected you as their potential king, but do not feel bad because they did the same thing to Me. Shortly after My taking them out of Egypt they made a golden calf which they accepted as their god instead of Me."
"From among your brothers shall you set a king upon yourselves." (17:15)
QUESTION: A king must be from "among your brothers" and not from a family of converts. If so, how was it permissible for Rechavam to succeed Shlomo when his mother was Na'amah, an Amonite convert?
ANSWER: The Rambam (Melachim 1:4) rules "one whose ancestors were converts cannot be appointed king unless his mother was born Jewish." The Kesef Mishnah explains that the Rambam's statement "Unless his mother is Jewish," implies that all the more so if his father was born Jewish, he is qualified, even if his mother is a convert. Thus, though Rechavam's mother was a convert, he was eligible to be appointed king through the fact that his father, King Shlomo, was a native-born member of the Jewish people.
Tosafot in the Gemara (Sotah 41b) asserts that if one parent is a born Jew, the person is considered "mikerev achicha" - "from among your brothers" - and may hold a position of authority. The office of king, however, is an exception, and to qualify both parents must be born Jewish. If so, how was Rechavam permitted to succeed King Shlomo?
Since the instruction, "From among your brethren shall you set a king upon yourself" is preceded by the words "Som tasim alecha melech" - "You shall surely set over yourselves a king," the rule of being "from among your brethren" only applies to the first member of a family who became a king but does not apply to his descendants who inherit the throne through him. Therefore though Rechavam's mother was a convert, he inherited the throne from his father King Shlomo, both of whose parents were born Jewish.
"So that he will not return the people to Egypt... for G-d had said to you 'You shall no longer return on this road again.' " (17:16)
QUESTION: If it is forbidden to return to Egypt, why did the Rambam and other Torah scholars take up residence there?
ANSWER: Since the prohibition is worded, "You shall no longer return on this road again," the Jews were only commanded not to return from Eretz Yisrael to Egypt with the same itinerary with which they traveled from Egypt to Eretz Yisrael (i.e. through the desert). The Rambam traveled to Egypt from Spain, and thus the prohibition did not apply to him.
Alternatively, it is prohibited to live in Egypt only when Eretz Yisrael belongs to the Jewish people. However, when Hashem decreed that we be exiled and dispersed to all corners of the world as a result of our sins, Egypt became just like any other part of the Diaspora. Now it is only
forbidden for a Jew to intentionally move out of Eretz Yisrael to another country, otherwise one may live in any country including Egypt.
Alternatively, it is only forbidden to move back to Egypt to live there permanently. However it is permissible to live in Egypt temporarily for personal reasons, such as business etc. If afterwards one decides to remain there permanently, while it may be questionable, one does not violate a negative commandment of the Torah.
The Rambam originally did not return to Egypt with the intention to take up permanent residency. However, once he had achieved popularity as a great physician and had held the post of personal physician to the Sultan and many other high government officials, he was compelled by the government to remain.
"And he [the king] shall not have too many wives." (17:17)
QUESTION: The Midrash Rabbah (Shemot 6:1) says that when King Shlomo married more women than he was permitted, the letter "yud" of "velo yarbeh" - "he shall not have too many" - came before Hashem and complained: "Didn't You say that no letter in the Torah can be nullified? King Shlomo is not following your edict!" Hashem responded: "Shlomo and thousands like him will be nullified, and not one iota of your letter will be touched."Why did only the letter "yud" complain and no other letters of the words "lo yarbeh" - "he shall not have too many"?
ANSWER: Ruth of Moab was the ancestor of Kings David and Shlomo. Because of the pasuk: "Lo yavo Amoni u'Moavi bekehal Hashem" - "An Ammonite or Moabite shall not enter the congregation of Hashem" (23:4) - some may have considered Ruth unfit to marry into the Jewish people, thereby rendering King Shlomo unfit to reign.
However, since the word "Moavi" is written with a "Yud", our sages (Yevamot 69a) interpreted this commandment to include only the males of Moab and not the females. Were it not for the extra "Yud" in the Torah, Ruth would not have been permitted to marry into the Jewish people and King Shlomo would not have reigned. Thus the "Yud" came before the heavenly throne saying, "Thanks to me King Shlomo is what he is, and yet he does not follow the 'letter' of the law meticulously!"
"It shall be that as he sits on the throne of his kingdom." (17:18)
QUESTION: Grammatically, instead of "cheshivto" - "as he sits" - it would have been more correct to say "beshivto" - "when he sits"? Also, the word "vehayah" - "it shall be" - seems superfluous?
ANSWER: A newly appointed king makes resolutions to conduct himself properly during his reign. Moreover, according to the Jerusalem Talmud (Bikkurim 3:3), when a person ascends to leadership, all his sins are forgiven and he begins with a clean slate. Unfortunately, as time moves on, humans tend to forget their resolutions, and the king, who is only a human, also tarnishes his clean slate.
The word "vehayah" denotes simchah, joy and happiness. The pasuk therefore states: "Vehayah" - "It shall be a cause of happiness and joy if - 'cheshivto al kisei mamlachto' - throughout all the years of his reign he will remain as virtuous as he was on the day he ascended to sit on the throne."
"It shall be that he sits on the throne of his kingdom." (17:18)
QUESTION: Why the emphasis on "kisei mamlachto" - "throne of his kingdom"? It should have just said "vehaya kesheyimloch" - "it shall be when he reigns."
ANSWER: The Torah forbids a king to amass too much "kesef" - "silver" - for himself, to have too many "susim" - "horses" - and to have too many "nashim" - "wives." These things can corrupt him and distract him from his responsibilities. The first letters of the words "kesef" - "susim" and "ishah" spell the word "kisei" - "throne." If he wants to reign securely, he should always remember that "kisei mamlachto" - the success of his kingdom depends on observing Torah's instruction regarding the three things for which "kisei" is an acronym.
"So that his heart does not become haughty over his brethren and not turn from the commandment right or left." (17:20)
QUESTION: The words "yamin usemol" - "right or left" - are superfluous. It could have just said "and not turn from the commandment"?
ANSWER: The Torah despises haughtiness and praises humility. According to the Gemara (Sotah 4b) conceit and haughtiness are equivalent to idol worship. In discussing the Noahide laws the Gemara (Sanhedrin 56b) learns from the pasuk "vayetzav Hashem Elokim al ha'adam" - "And Hashem commanded the man" (Bereishit 2:16) - that it is forbidden for them to worship idols because the word "tzav" means idol worship.
When the people murmured against Moshe and Aharon in the wilderness, complaining about the lack of food, Moshe responded "Venachnu mah" - "For what (mah) are we? [Since we are insignificant, why are you inciting complaints against us?] Not against us are your complaints but against Hashem" (Shemot 16:7-8).
Thus the word "mitzvah" has in it the letters which spell the word "mah", which is an allusion to humility and self-negation, and also the word "tzav", which is a reference to idol worship.
The Torah is instructing that the king have a Sefer Torah to which he can constantly refer so that his heart will not become haughty and turn from the mitzvah right or left, which means not to delete the letter "Mem" which is at the right of the word mitzvah or the "Heh" which is at the left. In this case, only the letters Tzadik, Vav remain, which spell the word "tzav" alluding that his haughty behavior is comparable to idol worship.
"You shall be whole-hearted with G-d, your G-d." (18:13)
QUESTION: The pasuk should have stated: "Tamim tiheyeh lifnei Hashem Elokecha" - "You shall be whole-hearted before G-d, your G-d"?
ANSWER: There are many people who act very pious when they are in public, but when no one sees them, their behavior is lacking. The Torah is teaching that even when one is "Im Hashem" - "alone with G-d" - i.e. no one sees him - he should be pious to the highest degree.
The words "tamim tiheyeh" - "you shall be complete" - have the numerical value of nine hundred and ten, which is also the numerical value of the word "Tishrei". This alludes that particularly during the month of Tishrei when the Jews look forward for a "ketivah vachatimah tovah" - to be inscribed in the book of good life for the coming year - one should make an extra effort to repent and be tamim - complete in one's relationship with Hashem.
Alternatively, on the surface, to be "tamim" - "complete" -seems like a difficult task. Therefore the Torah advises, "im Hashem Elokecha" - "with Hashem your G-d" - remember that Hashem is with you. When a Jew will always bear in mind that Hashem is with him and watches everything he does, it will be easy for him to be "tamim" - a complete and righteous Jew.
A story is told of a coachman who once had a venerable Rabbi as his passenger. Seeing a vegetable garden, the hungry coachman stopped the wagon and climbed down to eat something. As he was reaching down, the Rabbi shouted, "Be careful, someone is watching." The frightened coachman ran back to the wagon, and after looking around said to the Rabbi, "Why did you frighten me? I do not see anyone." To this the Rabbi replied, "Hashem is watching."
"You shall be wholehearted with G-d, your G-d." (18:13)
QUESTION: How far does the precept of being "Tamim" -"wholehearted" - extend?
ANSWER: The concept of being "tamim" is found twice in the Torah:
1. In our pasuk in regard to the relationship between man and Hashem.
2. Concerning the red heifer, which the Torah says should be "parah adumah temimah" - "a completely red heifer."
According to halachah, the heifer must be so completely red that even two off-color hairs disqualify it; however, if there is only one hair of another color, it is still considered temimah - complete (see Bamidbar 19:2, Rashi).
While it is true that the red heifer with one non-red hair is still considered Temimah - complete - when it comes to man's relationship with Hashem, one should strive to be absolutely complete - not off even by one hair.
"When G-d will broaden your boundary...Then you shall add three more cities to these three." (19:8-9)
QUESTION: Why in Messianic times when Eretz Yisrael will be expanded to include the lands of the Kenites, Kenizzites, and Kadmonites, and there will be peace in the world, will there be a need for three more cities of refuge?
ANSWER: The Rambam (Melachim 12:1) writes that even when Mashiach comes, "Olam keminhago noheig" - "The world will continue in the way it was accustomed to." The difference between the Messianic era and the pre-Messianic era will only be regarding shibud malchiyot - the yoke of government - which will be taken off the people so that they will be free to immerse themselves in Torah study. Though the prophets and sages have predicted the glorious future that awaits us in the Messianic era when all evil will be removed from the earth, this applies to the second phase, which will happen years after Mashiach reveals
himself. However, the expansion of Eretz Yisrael will take place immediately, and thus there will be a need for additional cities of refuge.
Alternatively, the Gemara (Shabbat 12b) relates that Rabbi Yishmael once inadvertently did something which one may not do on Shabbat. Since in the time of the Beit Hamikdash one would have to bring a sin-offering for such an action, he recorded in his book that when the Beit Hamikdash shall be rebuilt he will offer a fat animal. Likewise, though there will be no murders committed when Mashiach comes, the cities of refuge will be needed to accommodate those individuals who committed murders inadvertently in the pre-Messianic era.
"It shall be that when you draw near to the war, the Kohen shall approach and speak to the people." (20:2)
QUESTION: The Rambam (K'lei Hamikdash 4:20,21) rules that all positions of authority a person achieves are inherited by his children. Exempted from this is the "Kohen mashuach milchamah" - "Kohen anointed for battle." Though he is especially designated and anointed in the same way as a Kohen Gadol, his children do not inherit his position.Why the distinction?
ANSWER: Inheritance is a sign of continuity. When a son inherits the position held by his father, he continues on in his father's footsteps and extends his good deeds. The Torah generally regards war as something to be avoided except in situations of dire necessity. It is, thus, one instance where continuity is undesirable. By not allowing the son of the Kohen anointed for battle to inherit his father's position, we are demonstrating the prominence of peace in the Torah scale of values.
The Gemara (Ta'anit 31a) says that on Tu B'Av (the fifteenth of Av) it was customary for the girls to dance in the vineyards to attract suitable mates for marriage. In order not to embarrass the impoverished, everyone would wear borrowed clothing. The daughter of a king would borrow from the daughter of a Kohen Gadol, and the daughter of the Kohen Gadol would borrow from the daughter of the deputy Kohen Gadol. The daughter of the deputy Kohen Gadol would borrow from the daughter of the Kohen anointed for battle, and the daughter of a Kohen anointed for battle would borrow from the daughter of an ordinary Kohen.
From this order of succession, it appears that the deputy Kohen Gadol is of a higher status than the Kohen anointed for battle. However, this seems to contradict the rule in Gemara (Horiot 13a) that in the event of
pidyon shevuyim - redeeming a hostage - the Kohen anointed for battle has priority?
With the above mentioned, the difference is easily discernible. The Kohen who was anointed for war is comparable to a Kohen Gadol, and therefore he has priority over the deputy in the matter of pidyon shevuyim. However, where the children of these men are concerned, since the concept of inheritance does not apply to the Kohen anointed for battle as it does to the deputy Kohen Gadol, the daughter of the Kohen anointed for battle is ranked lower than the deputy Kohen Gadol's daughter.
"Then the officers shall speak to the people saying, 'Who is the man who has built a new house and has not inaugurated it? And who is the man who has planted a vineyard and not redeemed it? And who is the man who has betrothed a woman and not married her? Let him go and return to his house.' " (20:5-7)
QUESTION: The Rambam (Dei'ot 6:11) rules that one should first have a source of livelihood, then build a house, and afterwards get married. How does this correspond with the order of these pesukim, which first mention building a house and then a source of livelihood - planting a vineyard?
ANSWER: When one plants a vineyard, for the first three years it is arlah, and use of the fruit is prohibited. In the fourth year, the vineyard must be redeemed by bringing the fruits or their value to Jerusalem. Since our pasuk refers to one to whom redemption of a vineyard is relevant, obviously he has owned a vineyard for four years. Thus, the Rambam's rule that first a person should establish a source of livelihood and afterwards build a house corresponds with our pasuk, because though building a house is mentioned first, the planting of the vineyard actually preceded it.
"Is the tree of the field a man that it should enter the siege before you?" (20:19)
QUESTION: The Gemara (Taanit 7a) interprets the words "ha'adam eitz hasadeh" literally - "man is the tree of the field" - actually comparing people to trees, and learns that just as one is careful with the fruit one eats, one should be careful from whom one learns Torah.What lesson can man derive from the tree?
ANSWER: Unlike all other plants, which wither after their season, the tree weathers the storm, remaining in existence throughout all seasons
and for many years. The tree derives its uniqueness from its root system: the stronger the roots, the healthier the tree.
The roots of the Jew are his faith in Hashem and attachment to authentic Torah teachings, as conveyed to us by our forefathers, the patriarchs Avraham, Yitzchak, and Yaakov. Every Jew is exposed to many different "seasons" during his lifetime. Unfortunately some succumb to temptation and forfeit their affiliation with Hashem and Torah. Contingent on how strong a Jew is "rooted" is his ability to be a staunch Torah-observant Jew throughout his entire lifetime.
"Only a tree that you know is not a food tree, this one you may destroy and cut down." (20:20)
QUESTION: There is a rule in halachah, "Safeik de'oraita lechumra" - "When there is a doubt regarding a Biblical law, we must act stringently" (Beitza 3b). The Rambam (Tum'at Meit 9:12) states that acting stringently is only a Rabbinic dictum concerning how to act when in doubt in a Biblical matter, but according to Torah law itself, leniency is allowable. If so, why does the Torah emphatically state that the tree may be cut down only if one knows that it is not a fruit-bearing tree, which seems to imply that if it is a safeik - doubt - whether it is food bearing or not, one must be stringent and not cut it down?
ANSWER: When dealing with safeik there is a difference whether it is "itchazeik isurah" - if "there was already an established prohibition" or not. If at one time it was definitely forbidden and now we are confronted with a doubt whether it should still be forbidden or not, then the Rambam will agree that we must act stringently even according to Torah law.
The Rambam (Melachim 6:9) explains that this verse is talking about an aged fruit tree which produces very little and does not compensate for the effort involved. Since this was once a known fruit tree, it is "itchazek isurah" - "there was already an established prohibition" - on cutting it down, and therefore it may not be cut down unless it is known definitely that it does not produce fruit.
Alternatively, there are two types of doubts. One is a doubt which in no way can be verified, and the other is a doubt which is only due to lack of information and expertise. In the case of a doubt which cannot be verified, the Rambam's opinion is that only due to Rabbinic dictum must we conduct ourselves "lechumrah" - "in a stringent way." However in a doubt which can be verified, although presently information is lacking, then even according to Biblical law one must be stringent.
Though an ordinary person may not have the knowledge to verify if a tree is fruit-bearing or not, a professional gardener or a botanist knows how to establish the tree's status. Therefore the Torah says that the fact that you have a doubt is not sufficient to permit you to act leniently, and the tree may only be cut down only if you know definitely or verify that it is not fruit-bearing.
"If a corpse will be found on the land...your elders and judges shall go out...Our hands have not spilled this blood." (21:1-7)
QUESTION: Prior to this, the Torah discusses the laws of war. Immediately following this, in the next parshah, the Torah again discusses war.Why is the law of the eglah arufah - the calf whose neck is broken - discussed in the middle of the subject of war?
ANSWER: During war there is much bloodshed and inevitably many lose their lives. Often soldiers become callous to human life, and another fatality ceases to impress them. The Torah is teaching that even if it is in between wars and many are losing their lives, the death of an innocent person must be accounted for and may not be taken with complacency.
A lesson to be learned from the eglah arufah is that a Jew who is alienated and detached from Judaism cannot simply be written off as a product of the times and part of a statistic. It is incumbent upon all to make sure that he is spiritually "alive" as a Jew, so that we will be able to claim without any hesitancy, "yadeinu lo shafcha et hadam hazeh" - "we have not caused this spiritual shedding of blood."
When Yaakov parted from Yosef, the last halacha he taught him was about eglah arufah (see Bereishit 45:27, Rashi). Possibly, Yaakov meant to impart to Yosef the teaching that even though he might become leader of a mighty nation, he was always to remember that every person is important and that every person must be accounted for by the highest authorities of the land.
Vedibarta Bam And You Shall Speak of Them
A Compilation of Selected Torah Insights, Thought-Provoking Ideas, Homilies And
"When you will go out to war against your enemies, and G-d, your G-d, will deliver them into your hand." (21:10)
QUESTION: Instead of "ki teitzei lamilchamah" - "when you will go out to war" - it should have said "ki tilcham im oyevecha" - "when you will be at war with your enemy"?
ANSWER: This parshah is read during the month of Elul, the quintessential time to do teshuvah, and it is not only discussing a physical war but also alluding to man's ongoing spiritual battle. Within man there is a yeitzer tov - good inclination - and a yeitzer hara - evil inclination. Each one fights to take control and dictate man's direction, and it is extremely difficult for man to overcome his powerful yeitzer hara. However, our sages (Shabbat 104a) have declared that "haba letaheir mesa'im oto" - "the one who wants to purify himself (improve his ways) is assisted from heaven." Likewise the Midrash Rabbah (Song of Songs 5:2) states that Hashem says to the Jewish people, "Make a small opening (of teshuvah) like the opening of a needle, and I will open for you entrances through which caravans can pass."
In encouraging man to do teshuvah, the Torah is assuring that "ki teitzei lamilchamah" - if you will merely resolve to go out and wage war "al oyevecha" - "against the enemy" - i.e. the yeitzer hara - you will be victorious because Hashem will give him over into your hand.
Alternatively: the Zohar compares the inner struggle in man during prayer to a time of war. "Your enemy," the yeitzer hara tries in every way to distract the person and disturb his kavanah, and man endeavors very hard to overcome him.
Therefore, Torah advises: The ideal solution is "ki teitzei" - to "go out" - i.e. one should leave his home and go to shul to daven with a minyan. There, one will eliminate many distractions one encounters while praying at home, and the battle with the yeitzer hara will be won easily.
"When you will go out to war against your enemies, and G-d, your G-d, will deliver them into your hand and you will capture its captivity." (21:10)
QUESTION: The word "shivyo" - "its captivity" - literally means "his captive." It should have said "shivyecha" - "your captive" - or "shevi" - "a captive"?
ANSWER: In wartime generals try to determine the strategy of the enemy and plan a defense accordingly. Likewise, in the battle with the yeitzer hara - evil inclination - a person should pay careful attention to how he becomes "shivyo" - "his captive." One should thus place great emphasis on eliminating the weaknesses upon which the yeitzer hara preys.
Alternatively, the yeitzer hara works with excitement and alacrity, never tiring or giving up. The moment a person is off guard, the "yeitzer" captures him and he falls into his net as "shivyo" - "his captive." The way to counter his attack is by using his methods (namely excitement and alacrity) in the performance of mitzvot, fulfilling Hashem's will with dedication and zeal. Thus, "by capturing" - i.e. using for Hashem - the methods through which the yeitzer hara makes you "shivyo" - "his captive" - you will ultimately capture him and rule over him.
"And you will see among its captivity a woman who is of beautiful form, and you will desire her and you may take her for yourself for a wife." (21:11)
QUESTION: Rashi writes "lo dibrah Torah ela keneged yeitzer hara" - "The Torah spoke only in response to the evil inclination." What does Rashi mean to exclude with the word "ela" - "only"?
ANSWER: The Gemara (Yevamot 63a) relates that though Rabbi Chiya's wife mistreated him, he would bring her presents. In puzzlement Rav asked, "But she causes agony to our teacher?" To which Rabbi Chiya replied, "It is enough that she raises our children and she saves us from sin" ("thoughts of immorality" - Rashi).
Regarding the "yefat to'ar" - "woman of beautiful form" - the Torah predicts that ultimately the child born from this marriage will end up being a "ben sorer umoreh" - "wayward and rebellious son." Thus, while all wives provide two benefits to their husbands, in this case the husband may be spared thoughts caused by the evil inclination, but not derive the benefit of having his children raised properly.
Hence Rashi writes that the Torah permitted marrying her "ela keneged yeitzer hara" - only for the assistance she can offer in one's battle with the yeitzer hara. The other benefit, however, which man anticipates to receive from a marriage, raising good children, does not apply in this case.
"But it shall be that if you do not desire her, then you shall send her on her own." (21:14)
QUESTION: Rashi writes, "Scripture informs you that eventually you will hate her." Where is this evident in the parshah?
ANSWER: When a man marries he gives his wife a ketubah - marriage contract. If he develops a hatred for her, he gives her a get - divorce. In each document the date is requisite. In a ketubah it is written "so many days lechodesh - to the month of - so and so." In a get it is written "so many days leyerach - to the month of - so and so." The reason for the different names for "month" is the following: The word "chodesh" is related to the word "chadash" - "new," and since when speaking of marriage the Torah says "ki yikach ish ishah chadashah" - "when a man marries a new wife" (23:5) in the marriage contract for his new wife the month is called "chodesh."
The process of releasing one's self and his wife from their covenant of marriage is known as "geirushin". Since in the Torah there is the expression "geresh yerachim" - which means "the yield of the moons" (Devarim 33:14), we take it as an allusion that when one is preparing a document of "geirushin" - "divorce" - the term used for month is "yerech".
Though the Torah permits bringing home the captive woman, it is not overly happy about it and hopes that the captor's desire will ultimately evaporate and he will send her free. Hence, the Torah prescribes that when he brings home his captive woman, she must make herself unattractive and sit in mourning for "yerech yamim" - a full month. The term "yerech," which is commonly used in a divorce document, is an indication that ultimately he will divorce himself from her and send her away.
"If a man will have two wives, one beloved and one hated, and they bear him sons, the beloved one and the hated one, and the firstborn son is the hated one's - he cannot give the right of the firstborn to the son of the beloved one ahead of the son of the hated one, the firstborn." (21:15, 16)
QUESTION: The word "penei" - "ahead of" (literally "the face of") - is superfluous. It could have said, "al ben hasenuah habechor" - "over the firstborn son of the hated one"?
ANSWER: The Rambam (Nachalot 2:2) rules that if one has two wives who are giving birth at the same time, and the forehead of one baby emerges and delays coming out, and in the interim the second woman's baby emerges entirely, the first one (whose forehead only emerged) is considered the firstborn and receives a double portion of inheritance.
It may be that the pesukim about the "beloved" and "hated" wives are alluding to this halachah. Thus, if one has two wives, a beloved one and a hated one, and the forehead of the child of the hated one emerges first and afterwards the other child is fully born, the father cannot give the right of the firstborn to the son of the beloved "al penei" - "over the face of" - the hated one. Since the forehead (which is the part of the face above the eyes) of the son of the hated one emerged first, he is lawfully the firstborn and entitled to a double portion.
"Then it shall be that on the day that he causes his sons to inherit that which he possesses." (21:16)
QUESTION:
1. The word "vehayah" indicates a simchah - joy; what joy is the Torah alluding to?
2. The words "et asher yiheyeh lo" - "that which he possesses"- seem extra; obviously his children can inherit only that which he has?
ANSWER: There are many parents who pride themselves for having given their children much more than they had. They reminisce about their arrival in America, when they struggled to make a living, and they congratulate themselves for providing their children with a comfortable lifestyle and the higher education that they lacked.
While it is good to give our children things that we did not have, it is crucial not to forget to give our children what we did have. Just as our parents inculcated in us a love for Torah and mitzvot, and inspired us to be shomrei Torah u'mitzvot, likewise it is incumbent upon us to instill in our children the same dedication and devotion. Even when a parent helps his child to become a professional, he should impress upon him to be a Torah-observing professional.
The Torah therefore says "vehayah" - it is worthy to rejoice if one leaves as an inheritance to his children not only that which he never had in his youth, but also "eit asher yihyeh lo" - "that which he possesses" - i.e. the Torah upbringing which he received and the Torah lifestyle which he lives.
"Then it shall be that on the day that he causes his sons to inherit whatever will be his...To give him the double portion in all that is found with him." (21:16, 17)
QUESTION: In the first pasuk is says, "yiheye lo" - "will be his" - and in the second pasuk it says "yimatze lo" - "that is found with him." Why the inconsistency?
ANSWER: According to halachah a firstborn receives one portion more than his brothers. However this applies only to what belonged to the father at the time of death and not to property acquired posthumously, such as lottery winnings. The first pasuk, which uses the term "yiheye lo" - "will be his" (in future tense) - is referring to assets acquired posthumously, in which all brothers share equally. The second pasuk is discussing the law of giving a firstborn a double portion, and this applies only to that which is "yimatze lo" - "found with him" - at the time of his death.
"He must recognize the firstborn...to give him the double portion in all that is found with him." (21:17)
QUESTION: Why in Hebrew is a firstborn called a "bechor"?
ANSWER: According to the Torah, when a person dies his estate is divided into equal parts with the firstborn son receiving two parts while each of the other sons receive one. Thus, if a man has three sons, the eldest receives half and the other two each receive a fourth. The halachah of a firstborn receiving an additional portion applies only to "muchzak" - an estate that is present at the time of the father's death. If the father had bought a lottery ticket and after his death his ticket wins, the entire prize is divided equally among the three brothers.
This is all alluded to in the word "bechor":
1. The letter "Beis" is numerically equivalent to two times the "Alef" that precedes it, the letter "Chaf" is double the letter "Yud" preceding it, and the letter "Reish", which has the numerical value of 200, is double that of "Kuf" which precedes it. These are the only letters in the alef-beit whose numerical values are double the letters they follow. Thus, the title of the firstborn is composed of these three letters, hinting to the fact that he receives a double portion.
2. The "Beis", "Chaf", and "Reish" are double the letter which comes before them. This hints that the bechor only receives a double portion of that which is already "before" the sons when the inheritance takes place, but not of that which only becomes available afterwards.
"If a man will have a wayward and rebellious son, who does not hearken to the voice of his father and the voice of his mother." (21:18)
QUESTION: Why is the word "bekol" - "to the voice" - repeated? It could have simply said, "He does not hearken to the voice of his father and mother"?
ANSWER: When a man and woman enter into marriage, it is extremely important that they have similar views and mutual goals for the family they hope to raise. Unfortunately, the husband and wife sometimes do not see eye to eye in their aspirations for their children. The Torah is telling us that when a child is exposed to a "kol aviv" - "a father's voice" - and a "kol imo" - "a mother's voice" - each one telling the child different things, it is possible that the child, receiving mixed signals, may end up being wayward and rebellious.
When the parents bring their child to the elders of the city, they say to them, "This son of ours is wayward and rebellious 'einenu shomei'a bekoleinu' - 'he does not hearken to our voice.' " Since in the household the mother's opinion and the father's opinion were two separate voices, the father should have complained to the elders, "He does not hearken to my voice," and the mother should have said, "He does not hearken to my voice." Why do they say "einenu shomei'a bekoleinu" - "he does not hearken to our voice" - which suggests that there was one unified voice in the home?
Often parents attempt to deny the lack of absolute domestic unity between them and blame their problems on someone else. They are actually saying to the elders, "We cannot comprehend why in our home where there exists 'koleinu' - 'a unified voice between us' - our son turned out stubborn and rebellious."
Undoubtedly, after careful analysis, the elders will reprove the parents and tell them, "While you may have deceived us for a short while, you cannot fool your child who lives with you in your home. He detected the lack of unity between you, and this brought him to his current situation."
"If a man will have a wayward and rebellious son." (21:18)
QUESTION: The Gemara (Sanhedrin 71a) mentions an opinion that there never was a "ben sorer umoreh" nor will there ever be one. The Gemara asks, "If so, why was this portion written in the Torah?" and answers, "derosh vekabeil sechar" - "study it and receive the reward for studying Torah."One is rewarded for studying any part of the Torah. Why did the Torah include totally hypothetical subjects for the purpose of reward?
ANSWER: Regarding the "ben sorer umoreh" referred to in the Torah, there are many conditions to be met which make it virtually impossible for one to fall into that category. Nevertheless, in our society there are unfortunately many wayward and rebellious children in the general sense. The Gemara is telling us that by carefully studying the portion of
"ben sorer umoreh" and learning its lessons, one will acquire valuable insights into raising children. This will, in turn, lead to a "great reward," namely children who will grow up in the proper way and bring nachas to their parents.
"All the men of his city shall pelt him with stones and he shall die and you shall remove the evil from your midst." (21:21)
QUESTION: Rashi writes that the "ben sorer umoreh" - "wayward and rebellious son" - is put to death "al sheim sofo" - "because of his end." The Torah has determined his final intentions: Eventually he will consume his father's wealth, and when he cannot maintain his extravagant habits, he will rob people. Consequently the Torah said, 'Let him die innocent and not die guilty.' "The matriarch Sarah was displeased with Yishmael's behavior and demanded that Avraham chase him out together with his mother, Hagar. While she was wandering in the Wilderness of Beer Sheva, an angel appeared and told her, "Fear not, for G-d has heeded the cry of the youth 'ba'asher hu sham' - in his present state" (Bereishit 21:17). Rashi explains, "Though the angels pleaded with Hashem not to perform a miracle for Yishmael because his descendants would persecute and murder Jews, Hashem refused to listen and judged Yishmael 'according to his present state (deeds)' - and not according to what he would do in the future."
How can this obvious contradiction be reconciled?
ANSWER: In general Hashem judges a person in accordance with his present state and thus spared Yishmael's life. An exception to the rule is the case of the wayward and rebellious child, to whom Torah gives two descriptions "sorrer" and "moreh." The word "moreh" can also mean "a teacher." Not only does he conduct himself badly, but he is also teaching and influencing others to follow suit. Were he keeping his actions to himself, then the Torah would not take such a harsh stance toward him. However he is being judged "al sheim sofo" - "by the end part of his name." Since in addition to being a "sorer" - one who turns away from Hashem - he is also a "moreh" - teaching others and having a bad influence - he must be stopped immediately.
"If a man shall have committed a sin whose judgment is death, and he be put to death, and you shall hang him on a gallows." (21:22)
QUESTION: The words "cheit" - "sin" - and "vehumat" - "and he be put to death" - are superfluous. It could have said, "If a man shall have a judgment of death, and you shall hang him on a gallows"?
ANSWER: When the great Kabbalist Rabbi Moshe Cordevero passed away, the Arizal delivered a eulogy based on this pasuk. He explained that the word "cheit" does not only mean "sin" but also means "lack, miss" as in the pasuk, "Men, all of whom could sling a stone at a hair 'velo yachti' - and not miss" (Judges 20:16). Another example is Batsheva's statement to King David, "Vehayiti ani ubeni Shlomo chata'im" - "I and my son Shlomo will be lacking (denied any prominence)" (I Kings 1:21, Rashi).
Man was originally created immortal. Nevertheless, when the serpent persuaded Chava to eat the fruit of the forbidden Eitz Hada'at - Tree of Knowledge - she brought death to the world, so that man would die for his sins. The Gemara (Bava Batra 17a), however, says that there were four tzaddikim who never committed any sins, and who only died because of "itiyo shel nachash" -the advice of the serpent to Chava, which is the source of death for humans.
The Arizal explained the pasuk to mean, "If there will be 'ish' - a prominent person who is 'cheit mishpat mavet' - 'lacking any reason to deserve the judgment of death' - i.e. totally innocent of any sins, and yet 'vehumat' - he was put to death by the Angel of Death, 'vetalita oto al eitz' - you should hang i.e. attribute his passing on the 'eitz' - the serpent's advice to Chava to eat the fruit of the forbidden tree."
"If you build a new house, you shall make a fence for your roof, so that you will not place blood in your house if a faller falls from it." (22:8)
QUESTION: The word "mimenu" - "from it" - is superfluous?
ANSWER: The word "bayit" - "house" - has the numerical value of four hundred and twelve. The words "ma'akeh gagecha" - "fence of your roof" - have the numerical value of two hundred and forty-one. By subtracting, the numerical value of "ma'akeh gagecha" (two hundred and forty-one) from the word "bayit" (four hundred and twelve) one hundred and seventy-one remains, which is the numerical value of the word "hanofeil" - "a faller."
The Torah is cautioning that one who builds a new house should put a fence on the roof; otherwise, if he subtracts it from the house, i.e. does not put a fence on the roof, there will, G-d forbid, be "hanofeil" a "faller," and this is evident "mimenu" - "from it" - from the numerical value of the word "bayit" less "ma'akeh gagecha."
"Then the father of the girl and her mother should take and bring proofs of the girl's virginity...The father of the girl should
say...And they shall fine him one hundred silver [shekels] and give them to the father of the girl." (22:15-19)
QUESTION: The word "na'arah" is usually written with a "Heh". Why here is it written three times without a "Heh" and the fourth time with a hey?
ANSWER: Jewish men and women are sons and daughters of a King (Shabbat 67a). Regarding the daughter of a king, King David says, "Kal kevudah bat melech penimah" - "The complete glory of the princess is within" (Psalms 45:14), which means that Jewish girls should not be out in public, but primarily at home conducting themselves modestly (see Rambam Ishut 13:11).
The man who slanders his wife that she is lacking virginity is in effect accusing her of being out on the streets like a "na'ar" - "a young lad" - and not a "na'arah" - "a young Jewish lady" whose place is within. Thus, he is in effect, accusing her father of not giving her a proper upbringing and supervision. However, when it is established that he made a false accusation, he is fined one hundred silver shekels which he must give "la'avi hana'arah" - with a "Heh" - to the father who indeed raised his daughter to behave exactly as is proper for a Jewish young lady.
"Now, behold, he made a wanton accusation." (22:17)
QUESTION: Four pesukim earlier the Torah states, "vesam lah alilat devarim" - "he makes a wanton accusation against her." Why now in filing a complaint does the father leave out the word "lah" - "against her"?
ANSWER: The man makes a wanton accusation because he hates her and is seeking to get out of the marriage without paying her ketuba. Therefore he comes to the beit din with his two witnesses anticipating that she will be put to death for being unfaithful to him.
However, the father complains to the beit din, "Not only did he hurt her - my daughter - but even more so, he hurt me - my reputation. This libel insinuates that the education and upbringing I gave her was defective, and therefore she could commit an act unbecoming for a Jewish daughter."
Though the husband's intent may have been "lah" - directed "against her" out of hatred, the father omits this detail when he brings his complaint against his son-in-law to the beit din since he regards his shame as greater than his daughter's.
According to halachah (Ketubot 23a), one does not receive two punishments for one act. If so, why does this man receive a double punishment: paying one hundred shekels to the father and lashings?
It is considered a double punishment only if the crime was perpetrated against one person. In view of the above that the son-in-law with his vile mouth perpetrated a crime against his wife and also his father-in-law, it is understood why he receives a double punishment. Since he offended both her and her father, he pays one hundred silver shekels to the father for attempting to defame him and lashings for attempting to have his wife put to death.
"A mamzer (bastard) shall not enter the congregation of G-d, even his tenth generation shall not enter the congregation of G-d." (23:3)
QUESTION: Why does the Torah emphasize even the tenth generation?
ANSWER: A child born from a union in which only one parent is a mamzer, is only a "half mamzer" so to speak. The second generation of descendants is only one-quarter and the third generation is one-eighth mamzer. The fourth is one-sixteenth, and the fifth is one-thirty-second. The sixth is one sixty-fourth, and the seventh has in it one hundred and twenty-eighth of a mamzer. The eighth is one two hundred and fifty-sixth, and the ninth is one five hundred and twelfth of a mamzer. The tenth generation is only one thousand and twenty-fourth of a mamzer.
Therefore, the Torah emphasizes the tenth generation to teach us that even the tenth generation, which contains less than one thousandth mamzer, still may not enter into the fold, because there is a rule in halachah (see Chulin 100a, Tosafot) that a creature does not become nullified even if it is one part in a thousand.
"An Ammonite or Moabite shall not enter the congregation of G-d...Because of the fact that they did not greet you with bread and water on the road when you were leaving Egypt." (23:4-5)
QUESTION: Hashem's punishments are midah keneged midah - measure for measure. Why is the punishment for not offering bread and water perpetual exclusion from the Jewish people?
ANSWER: Hashem forbade harming the Amonites and the Moabites because of two women who would ultimately come from them, Ruth the Moabite who was the ancestor of Mashiach, and Na'amah the Amonite who would become the wife of King Shlomo (see Bava Kamma 38b).
The Rabbis forbade eating bread baked by gentiles out of concern that sharing food can bring about a closeness which may lead to intermarriage (see Shabbat 17b). Similarly, the people of Amon and Moab did not offer bread so that their people would not marry Jews. Moreover, they hoped that by training their people to distance themselves from the Jews they would assure that Ruth and Na'amah would never become part of the Jewish people.
Since their intent was to prevent intermarriage between their people and the Jewish people, their punishment was permanent exclusion from joining the Jewish people in marriage.
The Gemara (Yevamot 76b) declares that the prohibition applies only to the males and not to the females because it was the role of the men not the women to go out on the dangerous paths of the wilderness to bring food and drink to their Jewish cousins. Thus, while men can convert, but not marry in, Moabite and Amonite women may convert to Judaism and marry Jewish men.
King David said, "Sarim redafuni chinam umidevarecha pachad libi. Sas anochi al imratecha kemotzei shalal rav" - "Princes pursued me without cause, but my heart feared Your utterance. I rejoiced over Your word, like one who finds abundant spoils" (Psalms 119:161 - 162). This may be explained as a reference to the difficulties David encountered from Doeg, the head of Sanhedrin in the days of King Shaul, and others who sought to discredit him by disparaging his ancestress Ruth the Moabite, based on the pasuk, "An Amonite or Moabite shall not enter into the congregation of Hashem" (see Yevamot 76b).
Rabbeinu Bachya (Shemot 13a) writes in the name of the Kabbalists that the term "davar" - "word" - refers to the Written Torah, and "amar" - "say" - refers to the Oral Torah. Thus David was saying, "Princes pursued me without cause" - charging that I was unfit to enter into Klal Yisrael. "But my heart feared devarecha - Your utterance" - the Written Torah which appeared to disqualify me. However, "sas anochi al imratecha" - "I rejoiced over Your word" - i.e. the Oral Torah which explains the Written Torah and allows a Moabite woman to join Klal Yisrael in marriage "like one who finds abundant spoils."
"Because of the fact that they did not greet you with bread and water on the road when you were leaving Egypt, and because he hired against you Bilaam...to curse you." (23:5)
QUESTION: The hiring of Bilaam to curse the Jews was a much greater crime than not offering bread and water. Why is it listed as the second reason to not accept an Amonite and Moabite into the Jewish community?
ANSWER: Their failure to offer bread and water to the Jews can be justified by arguing that perhaps they were a poor nation with barely enough for their own people. However, since they hired Bilaam to curse the Jews, they must have had an ample supply of money. Consequently, there is no justification for their failure to offer the bare necessities of bread and water, and they do not deserve to marry into the Jewish community.
"And because he hired against you Bilaam" (23:5)
QUESTION: Why the emphasis that he hired Bilaam? It could have simply said he asked Bilaam to curse the Jewish people?
ANSWER: There is a rule that "ein sheliach ledevar aveirah" (Kiddushin 42b). If A asks B to commit a sin, B is responsible and cannot exempt himself by claiming that he was only an emissary. If so, why should the Moabite people be punished for Bilaam's attempts to curse the Jewish people?
The Gemara (Bava Kamma 55b) states that there are certain things for which one is exempt in earthly courts, but liable to punishment by the heavenly tribunal, giving the example of hiring someone to offer false testimony. Though the hirer is not personally giving any testimony, he will have to account to the heavenly courts for hiring the witness.
Tosafot (ibid. 56a) explains that this applies only in the case where he hires the witness, but not when he merely asks him to offer false testimony without compensating him. The reason for this is that he does not definitely anticipate that he will listen to him and testify. Since the Moabites hired Bilaam to harm the Jewish people, they are liable in the heavenly court, therefore the Torah declares that they must be excluded from the Jewish community.
"And G-d, your G-d, transformed for you the curse to a blessing." (23:6)
QUESTION: The word "lecha" - "for you" - is superfluous. It could have just said "G-d transformed the curse to a blessing"?
ANSWER: Hashem promised our patriarch Avraham that, "I will bless those who bless you" (Bereishit 12:3). If so, Bilaam should have been blessed by heaven for blessing the Jewish people?
With the extra word "lecha" - "for you" - the Torah is emphasizing that in reality Bilaam intended to curse you, but "lecha" - "for you" - Hashem
converted it into a blessing. Thus, Bilaam is not among the people who blessed the Jews, but among those who did the opposite, and he deserves punishment, not reward.
"So that He will not see a shameful thing among you and turn away from you." (23:15)
QUESTION: Instead of "mei'acharecha" which literally means "from behind you," it should have said "veshav mimecha" - "He will turn away from you"?
ANSWER: When prominent guests or dignitaries are led into a ballroom, it is customary for the maitre d' to walk in front of them escorting them to their designated seats. On the other hand, when a prisoner is led to a trial or to his cell, the guards walk behind him. When the Jewish people conduct themselves properly, Hashem treats them royally and His glory goes before them leading the way. However, when they misbehave, G-d forbid, He goes behind them.
The Torah is warning us to be careful and make sure that there not be a shameful thing seen among us, which will, G-d forbid, cause that "veshav" - "He will turn" - from his position in front, and go "mei'acharecha" - "from behind you."
"To a gentile you may lend upon interest, but to your brother you may not lend upon interest." (23:21)
QUESTION: A priest once asked a Rabbi, "Doesn't this Biblical statement justify the gentile world's hatred for the Jews?
ANSWER: The Rabbi responded, "On the contrary. The Torah is fair in all its rulings. According to halachah it is forbidden for a Jewish borrower to pay interest, and it is forbidden for the lender to collect interest. However the Torah never prohibited a gentile from charging interest to a Jewish borrower, and thus it is only fair that a Jew can charge interest when he lends money to a gentile."
"If a man marries a woman." (24:1)
QUESTION: Regarding the appropriate marriage our sages (Pesachim 49a) comment, "Invei hagefen be'invei hagefen davar na'ah umitkabeil" - "The mingling of the grapes of the vine with the grapes of the vine is beautiful and fitting."Why the analogy to grapes and not another fruit?
ANSWER: Before eating a fruit that grows on a tree, one must recite the berachah "Borei peri ha'eitz." On the juice of the fruit one recites the berachah "Shehakol niheyah bidevaro," which is lower in the ranking of berachot. The only exception to this rule is in the case of grapes. While the fruit itself has the berachah "Borei peri ha'eitz," the juice is kovei'a berachah le'atzmo - acquires a berachah for itself - "Borei peri hagafen" - which is considered higher in the hierarchy of berachot than "Borei peri ha'eitz."
The originators of a family are the parents, who are analogous to the vine, and the offspring are compared to the grapes. Our sages are telling us that a marriage in which there is a "mingling of grapes" and which produces wine, i.e. the children accomplish even more than their parents- is "davar na'ah umitkabeil" - something beautiful and fitting.
"If a man marries a woman." (24:1)
QUESTION: What is the meaning of the first blessing recited under the chuppah, "Mekadeish amo Yisrael al yedei chuppah vekiddushin" - "He sanctifies His people Israel through chuppah and kiddushin"?
ANSWER: On the pasuk, "Torah tzivah lanu Moshe morashah kehilat Yaakov" - "The Torah that Moshe commanded us is the heritage of the Congregation of Jacob" - our sages (Pesachim 49b) say, "Read not 'morashah' - 'inheritance' - but 'me'orasah' - 'betrothed.' " Through the Torah, the Jewish people became betrothed in marriage to Hashem.
Our sages (Shabbat 88a) explain the pasuk "They stood under the mountain" (Shemot 19:17) to mean that at the time of the giving of the Torah, Hashem lifted the mountain over the Jewish people. According to the Targum Yonatan ben Uziel, the suspended mountain was clear as glass. Thus, the mountain served as a beautifully ornamented chuppah.
Just as under the chuppah the chatan gives the kallah a ring through which he acquires her and makes her his "arusah" - "betrothed" - similarly, Hashem acquired the Jewish people through the Luchot - Tablets - which He gave them.
The act of acquiring the woman is called "kiddushin" - "sanctification" - and therefore the chatan says to the kallah, "Harei at mekudeshet li" - "You are sanctified to me." The reason is that just as when one sanctifies something to Hashem he separates it from everything else and designates it specifically to Hashem, likewise, the woman is now separated from the entire world and belongs only to her husband.
Thus, in the blessing we are stating that we are emulating Hashem who at the giving of the Torah sanctified the Jewish people - separated them from the rest of the world and designated them for Himself as His people - through chuppah - the suspended mountain over them - and kiddushin - the giving of the Tablets.
Possibly, the suspended transparent mountain is a source for the custom of having a chuppah under the open sky. Hashem's enabling the Jews to see the stars was a blessing that they multiply as the stars in the sky.
"If a man marries a woman." (24:1)
QUESTION: King Shlomo makes two statements regarding marriage, "Matza isha matza tov" - "One who has found a wife has found goodness" (Proverbs 18:22), and "Umotze ani mar mimavet et ha'ishah" - "And I have discovered more bitter than death, the woman" (Ecclesiastes 7:26). The Gemara (Berachot 8a) says that in Eretz Yisrael when one would marry, the people would ask him "matza" or "motze?" In other words, is she good or bitter?
1. How can the two statements be reconciled?
2. How can the chatan be expected to know at the time of the wedding if his bride is good or bitter?
ANSWER: When seeking a wife, some place an emphasis on extraneous matters such as money and yichus - pedigree - while others put the entire emphasis on the character of the woman herself. The Gemara (Kiddushin 70a) speaks very disparagingly about marrying for money and stresses the undesirable consequences that such marriages produce. Likewise, to put the emphasis on yichus is also not very wise. One should look for a woman who is G-d fearing and possesses qualities which are the products of her achievement.
In general the word "et" is considered superfluous, and the Gemara (Pesachim 22b) relates that Shimon Ha'imsuni would always analyze the purpose of this word assuming that it conveyed additional meaning. In King Shlomo's two diametrically opposed statements regarding women, the word "ishah" appears once with the word "et" and once by itself.
With his profound wisdom King Shlomo is teaching the following: When "matza ishah" - one found the woman - i.e. one is simply attracted to the woman for her intrinsic qualities, without seeking any extraneous matters, such a marriage is "matza tov" - "a good find" - and will be a pleasant one all the years of their life. However, "Umotze ani mar mimavet et ha'ishah" - when the man did not choose the woman for her own achievements but "et haishah" - her extraneous possessions, such as money or pedigree, such a marriage may be more bitter than death.
Immediately at the time of the marriage, the chatan is already in a position to answer: What did he find in his wife that made him decide on the marriage? Was it 'ishah' - simply the woman's own qualities - or 'et ha'ishah' - the added benefits which he hopes to gain through her?
QUESTION: Why is it customary for wedding guests to eat from the challah over which the chatan makes the blessing Hamotzi?
ANSWER: The Gemara (Berachot 8a) says that in Eretz Yisrael when a man married, people would ask him "matza or motze" - i.e. "is she a good woman or a bitter one?" In order to wish the chatan well, participants eat up the "motzi," leaving the chatan only "matza" - "a good wife."
"If a man marries a woman." (24:1)
QUESTION: In the Sheva Berachot recited at a wedding, we ask Hashem, "Grant abundant joy to these loving friends as You bestowed gladness upon Your created being in the Garden of Eden of old." What was the unique happiness experienced that we wish every new couple?
ANSWER: When Adam was first introduced to his wife, he exclaimed that she was "etzem mei'atzamai ubasar mibesari" - "bone of my bone and flesh of my flesh." What did he mean to imply by citing these two qualities?
"Etzem" - "bone" - and "basar" - "flesh" - are both integral parts of the human body, but have opposite qualities: Bone is hard and firm, and flesh is soft and yielding. Man and woman need to have two things in common for a successful marriage, etzem and basar. Etzem signifies that which is firm and unyielding, and basar stands for that which is flexible and elastic.
Adam's message was that when it comes to matters of Olam haba - spirituality - i.e. the relationship between man and Hashem - a couple must have a solid oak philosophy and be well grounded in the eternal principles of Yiddishkeit. They must be firm in their convictions and not bend or deviate one iota. However, when it comes to a matter of Olam hazeh - material values and inter-human relations, particularly among themselves - it is imperative that they have the quality of "basar" - "flesh" - the capacity for adjusting to one another and to the variable fortunes of life.
Adam and Chava were a very happy couple since they shared a mutual philosophy and had their priorities in order. Any couple emulating them will also have a happy marriage and merit that the Shechinah - the Divine Presence - will abide with them.
"If a man marries a woman and lives with her, and it will be that she will not find favor in his eyes, for he found in her a matter of
immorality, and he wrote her a bill of divorce and presented it into her hand, and sent her from his house." (24:1)
QUESTION: In the Gemara (Gittin 90a) Beit Shammai says that a man may divorce his wife only if she behaves immorally. Beit Hillel says he may divorce her even if "hikdichah tavshilo" - "she spoiled his food."Unlike Beit Shammai, Beit Hillel was known for their moderation and patience (see Shabbat 31a). Why do they not advocate tolerating such a seemingly trivial fault in a wife?
ANSWER: The word "tavshilo" literally means "his cooking," which would seem to imply that she spoiled the food he was cooking. This however sounds strange because cooking is usually her domain and not his?
Perhaps the words "hikdichah tavshilo" are a metaphor. They do not mean simply lack of attention to food being cooked, but to what he is "producing" - i.e. his offspring from the marriage.
The mother, as the akeret habayit - foundation of the home - is more actively involved in raising the children on a day-to-day basis. Beit Hillel advises that when the husband observes that the mother is spoiling his "cooking" - children - by instilling in them erroneous thoughts and perverted values, this is perhaps even worse than immoral conduct and definitely valid grounds for divorce.
Alternatively, the lady in question knows very well how to cook. However, when it comes to "tavshilo" - "his food" - she burns it or spoils it intentionally. A woman who is spiteful to her husband and seeks to make him uncomfortable is not an appropriate wife and may be divorced.
"And he wrote her a bill of divorce." (24:1)
QUESTION: Why is the divorce document called a "get"?
ANSWER: The word get has the numerical value of twelve. It is called get to allude to the fact that it should be written in no more or less than twelve lines.
Though the number twelve can be reached by many other combinations of Hebrew letters, e.g. Beis-Yud or Daled-Ches etc., the combination of Gimmel-Tes was selected because throughout the entire Torah, there is no word in which the letters "gimmel" and "tet" are together. Since this
document is the Torah-prescribed method of separation, it is appropriately called a "get" because these two letters are always separated from one another in the Torah and thus represent the opposite of unity and peace.
"And he wrote her a bill of divorce." (24:1)
QUESTION: The Gemara (Gittin 90b) says that when one divorces the wife of his first marriage, even the altar sheds tears. What is the significance of this analogy?
ANSWER: Inherent in man are humane instincts and feelings which cause him to cry when he sees suffering. Many people become emotionally overwhelmed and may even faint when they see blood. However, a surgeon is hardened by long experience and can continue operating while blood is flowing profusely. Unlike man, stone has no feeling, so such a person might be described as "Cold as stone." On the altar, blood was continuously poured, and the cold stone altar did not express any sympathy or emotion.
Our sages are thus telling us that a divorce between a husband and wife is such a traumatic experience that even the altar, which is made of unfeeling stone and which sees blood continuously, sheds tears.
Alternatively, the Torah section concerning karban tamid - the daily continual-offering (Bamidbar 25:1-8) contains all the letters of the alef-beit except the "Gimmel" and the "Tes". This is an indication that the altar, too, feels uncomfortable with these two letters.
"When a man marries a new wife...One shall not take an upper or lower millstone as a pledge, for he would be taking a life as a pledge." (24:5-6)
QUESTION: What is the connection between marriage and collateral for loans?
ANSWER: The constant barrage of advertisement encouraging people to "buy now and pay later" has led to the problem of people living above their means. Unfortunately, such a lifestyle often brings destruction to a marriage or a family.
When making weddings, often people go overboard and borrow in order to be able to emulate the affluent, who afford extravagance with ease. For many years after the wedding they struggle to pay the debts
incurred, and work overtime at the expense of davening with a minyan or studying Torah.
The Torah intentionally places these two issues together to teach that a man who marries should be careful not to run into debt, for in reality nefesh hu choveil - he is risking his life and well-being physically and spiritually.
"The judge shall cast him down and strike him, before him, according to his wickedness, by a count." (25:2)
QUESTION: According to the Gemara (Makkot 22b) the determined number of lashes that one could safely tolerate were inflicted in sets of two lashes upon the back and one upon the chest. Why were the lashes given in this way?
ANSWER: Akavia ben Mehallalleil says, "Reflect upon three things and you will not come to sin. Know from where you came, and to where you are going, and before Whom you are destined to give an accounting" (Pirkei Avot 3:1). From these three things, one ("From where you came") preceded man's coming to this world, and the other two ("to where you are going, and before Whom you are destined to give an accounting") take place after man leaves this world. One who sins obviously fails to reflect upon the three things. Therefore, to remind him to reflect upon the thing before him and the two things after him, he receives one lash in front and two on the back.
"Forty shall he strike him, he shall not add; lest he strike him an additional blow beyond these, and your brother will be degraded in your eyes." (25:3)
QUESTION: In the Gemara (Makkot 22b) there is a dispute concerning how many lashes one actually receives. The sages say "arba'im yakenu" means up to forty, and thus one receives a maximum of thirty-nine, and Rabbi Yehudah holds that one may actually receive forty lashes.How is it possible that according to everyone, one should receive the same amount of lashes?
ANSWER: According to halachah (Rambam, Sanhedrin 16:12) if the agent of the court gives the transgressor an additional blow, i.e. forty instead of thirty-nine, he violates the negative Torah command of "lo tosif" - "he shall not add" - and receives lashes himself.
If, for instance, the agent of the court himself is to receive lashes for committing thirty-nine separate transgressions and afterwards gives a
person forty lashes instead of thirty-nine, according to the sages, he receives forty sets of thirty-nine lashes for each transgression, a total of one thousand, five hundred and sixty lashes. However according to Rabbi Yehudah, he does nothing wrong when he gives the violator forty lashes, and therefore will only receive the original thirty-nine sets of forty lashes for his transgressions, a total of one thousand, five hundred and sixty lashes.
The halachah is according to the sages that one receives a maximum of thirty-nine lashes for a transgression. This is alluded to in the verse "veniklah achicha le'einecha" - "and your brother will be degraded in your eyes." The superfluous word "achicha" has the numerical value of thirty-nine. The Torah is teaching that once the sinner was niklah - degraded by receiving his punishment of achicha - thirty-nine lashes, achichah le'einecha - he should be a brother in your eyes, i.e. do not treat him as a sinner anymore, but as "achicha" - "your brother."
"And she shall remove his shoe from his foot." (25:9)
QUESTION: What is the significance of removing the man's shoe in the chalitzah procedure?
ANSWER: When a married man passes away leaving a widow but no children, his oldest brother has the first obligation to perform the commandment of yibum - marrying the widow. In the event the brother refuses to marry his sister-in-law, he must carry out the alternative commandment of chalitzah, which releases her to marry whomever she desires. In the former instance the first-born child of the marriage is usually named after the dead brother, and thus his memory is perpetuated. Even if he does not acquire his name, the newborn is a successor to the dead man's soul, granting him spiritual perpetuation.
Had the brother fulfilled the commandment of yibum, he would have caused his brother to live on spiritually, and since he refused to do so, his brother is now irrevocably dead. When a man loses his brother, he is obligated to observe a period of mourning during which he must remove his leather shoes. The widow, by removing his shoe, is proclaiming that symbolically his brother is no longer alive and he must begin the mourning process.
"A perfect and honest measure shall you have, so that your days shall be lengthened." (25:15)
QUESTION: What is the connection between longevity and perfect weights and measures?
ANSWER: Hashem's way with man is midah keneged midah - measure for measure. When a person transgresses, he waits patiently until the person has filled his "measure" of transgression and then He punishes (Sotah 9a). Thus, when a cheater gives less than the full weight or less than the correct measure, Hashem too deals with him with a measure similar to his and does not wait with punishment till his measure of sin is filled.
Hence, the Torah is telling us that a person should be meticulous with weights and measures and be careful to give the full amount due, so that Hashem will patiently wait with him to reach his full measure. Consequently, the person will merit the blessing of long life.
"Remember what Amalek did to you." (25:17)
QUESTION: Why is the command of remembering the viciousness of Amalek written in singular, and not "Zichru...lachem" etc., in plural?
ANSWER: Amalek attacked the Jews when they camped in Refidim. The word "refidim" is related to the root word of "pirud" - "disunity and separation" (see K'li Yakar Shemot 17:8). When the Jewish people are disunified, it is possible for Amalek to creep in.
Therefore, the Torah says in singular "Zachor - remember - what Amalek did lecha - to you - to stress that Amalek attacked when there was disunity and when everyone was concerned only about himself. By remembering this all will live in harmony and thus prevent a renewed attack by Amalek.
"Remember what Amalek did to you." (25:17)
QUESTION: What is the significance of the name "Amalek?"
ANSWER: The name Amalek is an acronym for the tzaddikim Amram, Moshe, Levi, Kehos. Amalek thought that since all negative powers (kelipot and sitrah acharah) have some form of attachment in holiness, with the strength he derived from these great tzaddikim, he would destroy the Jewish people. Little did he realize, however, that these four actually offset his strength and applied their merit in favor of the Jewish people and not to him.
Before Bilaam parted with Balak, he prophetically saw the punishment of Amalek and declaimed, "Reishit goyim Amalek ve'acharito adei oveid" - "Amalek is the first among nations, but its end will be eternal destruction" (Bamidbar 24:20). In light of the above, it can be explained
that with this he meant that while Amalek attacked the Jewish people relying on "reishit" - the first - the fact that his name was the acronym for the first letters of the names of four great people, he failed to realize that "acharito" - his end will be total destruction, since the last (final) letters of the names Amram, Moshe, Levi, Kehos spell the word "mitah" - "death" - which is an allusion to the total annihilation that he will ultimately suffer.
"You shall wipe out the memory of Amalek from under the heaven." (25:19)
QUESTION: According to Rashi this includes men and women regardless of age, and even sheep and oxen, "So the name of Amalek shall not be mentioned even in connection with an animal, by someone saying, 'This animal was of Amalek.' " The Rambam (Melachim 5:4) rules that it is a positive commandment to utterly wipe out the seven nations that lived in Israel, as it is written, "You shall utterly destroy them" (20:17) and "You shall not allow any person to live" (20:16), and he concludes, "Ukevar avad zichram" - "Their memory no longer exists" (because Sancherev the King of Assyria inter-mixed all the nations of the world).The Rambam (5:5) continues, "It is also a positive command to destroy the memory of Amalek, as it says, "Timche et zeicher Amalek mitachat hashamayim" - "You shall wipe out the memory of Amalek from under the heaven."
1. In the second halachah, why doesn't the Rambam also add "Ukevar avad zichram" - "Their memory no longer exists" - as he did in regard to the seven nations?
2. Why doesn't the Rambam mention that there is also a mitzvah to utterly destroy the possessions of Amalek?
ANSWER: The seven nations were those who occupied Eretz Yisrael before the Jewish conquest. Amalek was not one of the seven nations, but he was the arch enemy of the Jewish people. Without any justification, merely out of pure hatred, he fought the Jewish people and sought to annihilate them, G-d forbid.
Throughout the millennia there have been "Amalekites" of various kinds, anti-Semites who regardless of their genealogy have had an imbedded hatred for the Jewish people and who have seized every opportunity to harm them. The mitzvah of wiping out the memory of Amalek does not only apply to the nation of Amalek, but also to all those who have accepted their vicious obsession with harming the Jews.
Thus, in regard to the seven nations whose existence is no longer known, the Rambam says "Ukevar avad zichram" - "Their memory no longer exists" - and therefore presently the mitzvah of destroying them is not applicable. He does not add these words in regard to Amalek, since the mitzvah applies not only to the nation of Amalek, but to all those who follow the Amalekite philosophy of harming the Jews.
The difference between dealing with the nation of Amalek or those who follow the Amalekite philosophy is as follows: Wiping out the memory of the nation of Amalek also includes utterly destroying their possessions so that the name of Amalek shall not be mentioned, "Even in connection with an animal, by someone saying, 'This was of Amalek.' " However, in the case of the non-Amalek nations who follow in their steps, the vicious people must be destroyed, but not their possessions.
According to the Jerusalem Talmud (Yevamot 2:6) Haman was not an actual descendant of Agag the king of Amalek. He was called Haman the son of Hamdata the Agagi to designate him as "kotzeitz ben kotzeitz" - "a murderer and son of a murderer." Since he followed in the footsteps of Amalek and pursued their philosophy of harming the Jewish people, it was incumbent upon Mordechai to do everything possible to destroy him.
"You shall wipe out the memory of Amalek from under the heaven." (25:19)
QUESTION: Instead of "mitachat hashamayim" - "from under the heaven" - it should have said "mei'al ha'aretz" - "from above the earth"?
ANSWER: Shamayim and aretz - heaven and earth - represent the spiritual and material. Amalek, the arch enemy of the Jewish people declared war with the endeavor to detach the Jewish people from Hashem. The word Amalek has the numerical value of two hundred and forty, which is the same numerical value as the word "safeik" - "doubt." When the Jews came out of Egypt permeated with awe and amazement of the miracles Hashem performed, he attempted to cast a doubt in them that maybe it was not so miraculous.
The Torah describes the effort of Amalek "Asher karecha baderech" - "How he met you on the way." The word "karecha" - "met you" - comes from the same root as the word "kerirut" - "chill" - meaning, that Amalek endeavored to chill your excitement and enthusiasm about Hashem.
Throughout the generations whenever someone begins to have doubts about G-dliness or suddenly feels a "chilling" in his dedication to Hashem, this is all the work of Amalek. In other words, Amalek represents a blockage between heaven - spirituality - and the Jew in the
mundane world. Therefore, the Torah commanded us to never forget "to wipe out the memory of Amalek mitachat hashamayim" - "under the heaven" - i.e. to remove any obstruction blocking your access to spirituality.
The Lubavitcher Rebbe once related that for many years the Jews of Russia wore a "kasket" - a cap with a very small brim. One time the government issued a decree that the brim on the caps be extended. Chassidim interpreted this as an attempt by the government to make it difficult for Jews to fulfill the words of the prophet, "Raise your eyes on High and see Who created these [things]!" (Isaiah 40:26). The Chassidim were clever, so they decided to follow the government directive to make the caps with longer brims, but they turned the caps around so that they could still continuously look up to heaven.
"You shall wipe out the memory of Amalek from under the heaven, you shall not forget." (25:19)
QUESTION: Why only in connection with the mitzvah to wipe out the memory of Amalek is it necessary for the Torah to also instruct, "You shall not forget"?
ANSWER: The Jews left Egypt excited and filled with awe of Hashem after witnessing His glory and the miracles He performed on their behalf. Amalek intended to chill their enthusiasm and ultimately cause them to forget about Hashem. Throughout history such attempts have been repeated by enemies of the Jewish people. In addition, there is an Amalek within us - our yeitzer hara - who is constantly trying to "chill" us and detach us from Hashem.
The words "lo tishkach" - "you shall not forget" - are not a command, but a promise. The Torah is advising that when you will make every effort to wipe out the memory of Amalek, both the one who wants to destroy the Jewish people as a whole physically, and the Amalek within every one of us who wants to do spiritual harm, then you will always remain attached to Hashem and "lo tishkach" - you will not forget His greatness for one moment.
Vedibarta Bam And You Shall Speak of Them
A Compilation of Selected Torah Insights, Thought-Provoking Ideas, Homilies And
"It will be when you enter the Land [Eretz Yisrael]." (26:1)
QUESTION: The word "vehayah" - "it will be" - seems extra?
ANSWER: The word "vehayah" denotes happiness. The Torah is teaching that the Jews will experience true happiness when they are redeemed from exile and brought to Eretz Yisrael through Mashiach. As King David writes, "When G-d will return the exiles of Zion... our mouths will be filled with laughter." (Psalms 126:2)
"That you shall take of the first of every fruit of the ground... and you shall put it in a basket and go to the place that G-d, your G-d, will choose, to make His name rest there." (26:2)
QUESTION: The Mishnah (Bikkurim ch. 3) describes in minute detail and picturesque language how these fruits were gathered, packed, and carried on the shoulders of the pilgrims all the way to the Holy Temple, and how the dignitaries greeted their brethren with music and song.Bikkurim is included among the items that "ein lahem shiyur" - have no specified quantities (Pei'ah 1:1). One might observe this mitzvah by giving anything - one cluster of grapes, or a few dates or olives - for an entire orchard. Another contribution was ma'aseir sheini. This was also to be brought to Jerusalem, but quietly without pageantry and fanfare. No special tribute was paid to the farmer for his gift, and no music was played in his honor.
Why did the bringing of the first fruits kindle the excitement of all, while the giving of tithes was passed without notice?
ANSWER: The farmer works very hard, tilling his land, pruning his trees, and trying to keep the beetles and insects from ruining his crops. Finally, after a season of anxiety and toil, he beholds the first ripe fruit. What joy floods his heart! He would like to taste the fruit or give it to his wife and children, but he cannot, for the first ripe fruits belong to Hashem. So he takes a blade of grass, ties it to the fruit and calls it "Bikkurim." He then takes the fruit to the Beit Hamikdash in Jerusalem, where special tribute is paid to him for having the strength of character and loyalty to Hashem to give even before seeing his full harvest.
Ma'aseir sheini, on the other hand, comes much later. At the conclusion of the harvest, when the produce of the land is stored safely in the
storehouse, the tithe is given. Giving at so late a date, when the farmer's granaries and storehouses are packed to overflowing, does not deserve special recognition or tribute. It is a duty performed in accordance with the requirements of the law, but no more.
The upshot is, "It is not how much one gives, but when and how."
"You shall take from the first of every fruit of the ground." (26:2)
QUESTION: Rashi writes, "A person goes down into his field and when he sees a ripe fig, he would tie a 'gemi' - a blade of grass - to its stem, and declare, 'This is bikurim.' " Why particularly a gemi?
ANSWER: A farmer works hard plowing his field, tilling the soil, and seeding the ground. When he comes into the field and sees fruit beginning to grow, he may be carried away with his success thinking, "Kochi ve'otzem yadi asah li et hachayil hazeh" - "My strength and the might of my hand made me all this wealth" (8:17), and forget that the wonders of nature are in reality the works and doing of Hashem.
The word "gemi" is an acronym for "Gedoilim Ma'asei Hashem" - "Great are the wonders of Hashem." When the farmer sees the toil of his hands reaching fruition and the fruit beginning to cover the ground, he should immediately tie a "gemi" to it - realize that it is the great work of Hashem and praise Him for it.
"And you shall come to whomever will be the Kohen in those days." (26:3)
QUESTION: The words "bayamim haheim" - "in those days" - are superfluous. Obviously one can only come to a contemporary Kohen and not to one of a previous generation?
ANSWER: This parshah discusses bringing bikkurim to the Beit Hamikdash and giving it to the Kohanim. Afterwards it discusses the giving of the tithes to the Levites. In contemporary times there are no Kohanim or Levites serving in the Beit Hamikdash. However, the Gemara (Ketubot 105b) says, "When someone brings a present to a talmid chacham it is as though he brought bikkurim."
The Rambam (Shemita V'yovel 13:13) writes "that it is not the tribe of Levi alone [that is dedicated to Hashem's service], but every person who dedicates himself to the service of Hashem is sanctified, and Hashem will be his everlasting inheritance and assure that he is provided for in this world just as He has provided for the Kohanim and Levites."
Consequently, the Torah scholars are the Kohanim of "bayamim haheim" - "in those days" - even when there is no Beit Hamikdash. Supporting them is equivalent to the bikkurim given to the Kohanim and tithes given to the Levites, and one may confidently demand that Hashem bestow His blessing in return.
"Then you shall call out and say...'An Aramean tried to destroy my forefather.' He ascended to Egypt and sojourned there, few in number, and there he became...G-d took us out of Egypt with a strong hand...He brought us to this place." (26:5-9)
QUESTION: According to Rashi the person bringing bikkurim mentions this "to recall the kindness of the Omnipresent." Why does he mention only these two things and not other miracles that Hashem performed for the Jewish people, such as the rescuing of Yaakov from Eisav, the crossing of the Red Sea, the victory over Amalek, supplying the Jewish people with manna and water during the forty year sojourn in the wilderness, etc.?
ANSWER: The obligation to bring bikkurim commenced only after the Jews came to Eretz Yisrael, conquered it, and divided it up (see Rashi). This implies that the purpose of bringing bikkurim is not just to express our gratitude for receiving Eretz Yisrael but also for the capability of dwelling there permanently in tranquillity and enjoy its fruit in peace. Thus, to emphasize Hashem's great act of kindness, we cite in contrast, other places where we dwelled permanently for a considerable amount of time.
In those places such as Aram where Yaakov and his family dwelled for twenty years, and in Egypt where the entire Jewish people dwelled for two hundred and ten years, not only did we not enjoy peace and tranquillity, but the native population wanted to destroy us. Fortunately Hashem with His great kindness saved us from their hands. Unlike these two, all other miracles and acts of kindness were not connected with permanent residency in a particular place, and are thus not mentioned now, because it would not demonstrate the contrast to our living permanently in Eretz Yisrael in peace and tranquillity.
Rashi's explanation that the statement "An Aramean tried to destroy my forefather" refers to Lavan's pursuit of Yaakov does not contradict the above, but means to emphasize that he pursued him for running away from his home in Aram where he wanted him to be at his exploitive disposal for additional years. Moreover, since Lavan contemplated his chase after Yaakov while he was in Aram, he is charged as though he had carried it out in Aram, because regarding the nations of the world, Hashem considers their thoughts to be equivalent to deeds (see Jerusalem Talmud Pei'ah 1:1).
"An Aramean [Lavan] tried to destroy my forefather [Yaakov]. And he descended to Egypt." (26:5)
QUESTION: How did Lavan's evil intentions cause Yaakov to go down to Egypt?
ANSWER: When Yaakov came to the home of Lavan, he clearly stated that he was ready to work for him for seven years so that he could marry Rachel his younger daughter. Lavan fooled him and gave him Leah instead. After seven days of celebration for his marriage with Leah, he was given Rachel as wife and had to work an additional seven years. Leah was the first to bear children and afterwards Rachel gave birth to Yosef. Yaakov showed Yosef extra love, and the brothers were envious of this preferential treatment, finally selling him as a slave to Egypt, which ultimately brought about Yaakov's descent to Egypt.
Had Lavan not fooled Yaakov and given him Rachel immediately, he would not have married Leah at all. Rachel would have been the mother of all his children and Yosef would have been the firstborn. Hence, his younger siblings would have had great respect for him, and no jealousy whatsoever would have prevailed.
"The Egyptians mistreated us and afflicted us." (26:6)
QUESTION: Instead of "vayarei'u otanu" - which literally means "they made us bad" - it should have said "vayarei'u lanu" - "they treated us badly"?
ANSWER: The Jewish people are exemplified by their character traits. They are known to be merciful, bashful, and kind (Yevamot 79a). In Egypt, under Egyptian bondage, the Jews were exposed to inhumane treatment, causing them to lose their unique instincts and emotions and ultimately transforming them into bad people. Thus, through affliction and hard labor - "vayarei'u otanu hamitzrim" - the Egyptians made us bad people.
"He brought us to this place [Beit Hamikdash], and He gave us this land [Eretz Yisrael]." (26:9)
QUESTION: When the Jews left Egypt they spent forty years in the wilderness prior to entering Eretz Yisrael, and many years later they built the first Beit Hamikdash. Why does the pasuk reverse the order?
ANSWER: In Shemot (19:4) Hashem says to the Jewish people, "You saw what I did in Egypt, I carried you on eagles' wings and brought you to me." The Targum Yonatan ben Uziel explains this to mean that on the eve on the fifteenth of Nissan, when the Jews were commanded to eat the Pesach-offering, He carried them on eagles' wings and brought them to Mount Moriah, where the Beit Hamikdash would be built, to eat their Pesach-offering. Later that night, He returned them to Ramses. From there they left Egypt and traveled in the wilderness for forty years prior to entering Eretz Yisrael.
Thus, the pasuk states the events in the correct chronological order in which they actually took place: First they were brought to "this place" (Beit Hamikdash) and many years later they were given "this land" (Eretz Yisrael).
"When you finish tithing...Gaze down from Your holy abode, from the heavens, and bless Your people Israel." (26:12,15)
QUESTION: The Midrash Rabbah (Shemot 41:1) quotes the pasuk, "To You G-d hatzedakah - the righteousness - and to us is the shamefacedness" (Daniel 9:7), and explains it to mean that even when we give tzedakah, we are full of shame. The only time when we come with a strong demand is when we give our tithes, as the pasuk says, "When you finish tithing...Then you shall say...Gaze down from Your holy abode...and bless Your people Israel."What shame does one experience in giving tzedakah?
ANSWER: The Gemara (Bava Batra 10a) relates that the Roman governor Tornus Rufus asked Rabbi Akiva, "If Hashem loves the poor, why doesn't He support them?"
Rabbi Akiva answered that he is giving us an opportunity through which we shall be saved from the punishment of Geihinom.
"On the contrary," he said. "It is this that condemns you to Geihinom. I will illustrate by a parable. Suppose an earthly king was angry with his servant and put him in prison, and ordered that he not get any food or drink. If someone gave him food and drink, wouldn't the king be angry? And you are called servants, as it is written, 'For the Children of Israel are servants to Me' " (Vayikra 25:55).
Rabbi Akiva answered, "I will illustrate the following parable. A king became angry at his son, put him in prison, and ordered that he not be given food or drink. If someone brought him food or drink, wouldn't the king send him a present when he found out? And we are called 'sons,' as it is written, 'Sons are you to G-d, your G-d' " (Devarim 14:1).
From this dialogue it is evident that the poverty-stricken person is someone who provoked Hashem's wrath and was therefore impoverished.
Consequently, when one gives tzedakah to a poor man, one experiences shame because it brings to mind that a Jew violated the Torah. However, the tithing to the Levites is not because Hashem punished them and made them poverty stricken, but because they are dedicated entirely to His service. Thus, it is our obligation and privilege to support such people, and we hope to see more people of their caliber. Hence when we tithe, there is no shame, and we demand confidently, "Gaze down from Your holy abode, from the heavens, and bless Your people Israel."
"Then you shall say before G-d, your G-d, 'I have removed the holy things from the house, and I have also given it to the Levite.' " (26:13)
QUESTION: The sages (Ma'aseir Sheini 5:10) call this statement made at the time of bi'ur - removal - "vidui ma'asrot" - "confession of tithes." Since "vidui" is usually associated with "confession of sins," why is this term applied to a statement of one's fulfillment of his obligation and careful observance of the laws concerning tithes?
ANSWER: Hashem's original intent was that the firstborn be the ones to serve Him. After the sin of the golden calf this privilege and responsibility was transferred to the Kohanim and Levites. Hence, had Israel not sinned, both terumah and ma'aseirot would not have been given to the Kohanim and Levites, but would have remained in each Jewish home, rightfully belonging to the firstborn of the household. Thus, the bi'ur - removal - indicates that because of our sins and the wicked deeds of our fathers, the sacred service was denied to the firstborn (of Israel), who were originally deemed worthy to receive the terumah and ma'asrot. Since in a sense it is an acknowledgment of Israel's sin in worshipping the golden calf, this statement is called "vidui" - "confession."
In the confession, one states "vegam natativ laleivi" - "I have also given to the Levite." The word "vegam" is superfluous. It could have said "[I have removed the sacred things from the house] unesativ - and I have given it [to the Levite]." In this verse the word "gam" means "although," similar to "Gam hayiti halailah le'ish vegam yaladeti banim" - "Even if I should be this night with a man and even if I should bear sons" (Ruth 1:12).
Thus, in his confession, the Jew is saying, "Although my giving it to the Levite brings to mind the sin of the golden calf, and considering my transgressions and those of my ancestors as well, I may not be worthy - nonetheless "hashkifah" - "gaze down from Your holy abode and bless Your people."
A story is told that once a wealthy, religious person decided to give up his relationship with Hashem and sold his tallit, tefillin, and all holy items which he had in his house. At night he had a dream during which he continuously was shown the pasuk, "Bi'arti hakodesh min habayit" - "I have removed the holy things from the house." Puzzled, he went to the Rabbi for an explanation.
The Rabbi knew what the wealthy person had done, and told him that if he were to take the first letters of these four words, "Bi'arti hakodesh min habayit" - "And I have removed the holy things from the house" - and put them together, it would spell the word "beheimah" - "animal." Thus, you dreamt at night about the way you acted by day.
"I have not transgressed any of Your commandments and I have not forgotten." (26:13)
QUESTION: What is the connection between giving ma'aseir - tithing - and not being forgetful?
ANSWER: The Midrash Rabbah (Devarim 3:3) relates that Rabbi Pinchas ben Yair once visited a city where the mice were damaging the produce. The townspeople confronted him with their dilemma and he advised them to be extremely careful in giving ma'aseir.
According to the Gemara (Horiot 13b), eating food which was nibbled by mice causes amnesia. Thus, the person is declaring: "Thanks to fulfilling the mitzvah of ma'aseir properly, I am sure that the mice did not attack my produce. Hence when I eat it, I will not have to fear becoming forgetful."
"I did not give of it to [for the needs of] the dead." (26:14)
QUESTION: What is meant by "not giving to the dead"?
ANSWER: According to Rashi, it means that one did not use "ma'aseir sheini" to purchase shrouds and a casket to bury a dead person.
The Ramban raises a difficulty with this because the Torah (14:25-26) states clearly that outside of Jerusalem the ma'aseir sheini may be exchanged only for money to be transported to Jerusalem, where it may be spent only on food. Thus, it is forbidden to expend it on items such as shrouds, so why bother to make such a declaration?
Rambam (Ma'aseir Sheini 3:10) offers an entirely different explanation: The fruits of ma'aseir sheini or items bought with the exchange money
are to be used for human consumption, such as eating or drinking, or if it is oil it may be smeared into the flesh. However, the money of ma'aseir sheini cannot be used for the purchase of garments, utensils, etc.
That which is ingested internally is considered "live": it sustains and enhances the life of a person. Any other expenditure which does not add to the sustenance of the body is considered a "dead" expense. With the above statement, the Jew is proclaiming: "I have followed the precepts of Torah and I did not spend any of my ma'aseir in a 'dead' way; I only bought food and the like."
Homiletically, it can be explained as follows: America is a country of chesed - kindness. The giving of charity is widely practiced and even encouraged by the government tax laws. Torah is the life-source of the Jewish people, and by supporting it one brings life and assures the continuity of our people. Unfortunately, some give their charity to organizations whose goals are contrary to Torah and damaging to the interest of the Torah-observing Jew. Such organizations, instead of bringing life to the Jewish community, endeavor, G-d forbid, to extinguish it.
The Jew who comes to the Beit Hamikdash proudly proclaims that when I gave my charity, "Lo natati mimeno lameit" - I was careful to give it to causes which will enhance and bring life to the Jewish community and not to causes which will produce the reverse.
"You shall inscribe on the stones all the words of this Torah." (27:8)
QUESTION: Why on stone and not on any other material?
ANSWER: The great sage, Rabbi Akiva, was an illiterate shepherd up to the age of forty. He once came across a stone which water had dripped on for a long time, eventually boring a hole in it. From this he concluded that if water can penetrate a hard stone, surely Torah could penetrate his heart of flesh and blood (Avot DeRabbi Natan 6).
By instructing Moshe to write the Torah on hard stone, G-d implied that even if a person possesses the poorest faculties (a head as hard as a rock), if he learns Torah diligently it will definitely have an indelible effect on him and refine him physically and spiritually.
"You shall inscribe on the stones all the words of this Torah, well clarified." (27:8)
QUESTION: Rashi comments that the Torah was written in seventy languages.What indication of seventy languages is there in the pasuk?
ANSWER: In the study of numerology, known in Torah as gematria, there are many different methods of calculation. One method is "cumulative calculation," in which the numerical value of the letter is added to the cumulative total numerical value of the letters preceding it.
Thus, the word "heitev" adds up to 70 as follows: Heh=5, Heh+Yud, 10+5=15, Heh+Yud+Tes, 9+15=24, Heh+Yud+Tes+Veis, 2+24=26. The total of 5+15+24+26 is 70. Consequently the extra word "heitev" - "well clarified" - is an indication that it was "well clarified" by being translated into 70 languages.
Alternatively, there is a form of Gematria where the value of each letter of a word is multiplied by the amount of succeeding letters plus itself. Consequently, the "Heh", which is the first letter of the word "heitev" and which has the numerical value of five, is multiplied by the three succeeding letters in the word and itself, thus 4 x 5 = 20. The second letter is a "Yud", which has the numerical value of ten. From the letter "Yud" till the end of the word there are three letters (Yud-Tes-Veis), thus 10 x 3 = 30. The third letter "Tes" has the numerical value of nine, and since there are two letters left (Tes-Veis), 9 x 2 = 18. The final letter "Veis" has the numerical value of two, and it is the only letter left in the word, with no letters succeeding it; thus, 2 x 1 = 2. Consequently, with this method of Gematria the word "heitiv" adds up to 70 (20 + 30 + 18 + 2 = 70).
"Accursed is one who will not uphold the words of this Torah, to perform them." (27:26)
QUESTION: Since it says "Arur asher lo yakum..." - "Accursed is one who will not uphold..." - "la'asot otam" - "to perform them" - is a redundancy?
ANSWER: Unfortunately there are those who do not perform mitzvot of the Torah and claim that they are good Jews since they are Jews at heart. The Torah is telling us that it is insufficient to merely respect and uphold the words of the Torah. It is absolutely necessary and incumbent on everyone at all times, "la'asot otam" - to actually perform them.
"All these blessings will come upon you and overtake you if you shall listen to the voice of G-d your G-d." (28:2)
QUESTION: The word "vehisigucha" - "overtake you" - is superfluous?
ANSWER: Once a man was digging in front of the king's palace. A guard noticed what he was doing and asked him to explain his actions. The man replied that he had dreamt that there was a treasure buried in front of the king's palace and therefore had come to dig it up.
The guard said to him, "What you are doing is very foolish. For instance, I had a dream about treasure buried under so and so's house- do you think that I will go to dig there?" Coincidentally, the name the guard mentioned was the man's own. Immediately he ran home, and dug under his house, and there indeed was a treasure. The moral of the story is that at times people run all over seeking a treasure and do not realize that it is in their own back yard.
Often man does not realize what is really good for him. He may pursue disadvantage and flee good fortune. Hashem is therefore promising that His blessings will come upon us and even if one attempts to run away from them, "vehisigucha" - "they will overtake you" - and despite yourself, you will reap the benefit of Hashem's blessings.
Alternatively, often, as people become wealthier their piety weakens. Upward mobility may lead people to change communities, and the new neighborhood may be less compatible with Torah values than the old one. The new area at times lacks proper yeshivot, shuls, mikva'ot, etc., and this causes an obvious decrease in religious observance.
The word "hasagah" can also mean "understanding." Thus, the Torah is giving an added blessing that in addition to receiving all the material blessings you will be blessed with hasagah - understanding - "ki tishma bekol Hashem" - "that you continue to hearken to the voice of G-d."
"Blessed shall you be in the city." (28:3)
QUESTION: In the Gemara (Bava Metzia 107a) Rav says that this blessing means that one's house should be close to the shul. The Gemara (Sotah 22a) relates that "Rabbi Yochanan said, 'The concept of reward for mitzvot can be derived from a widow.' Though there was a shul in her neighborhood, she would walk to Rabbi Yochanan's shul to pray. Rabbi Yochanan asked her, 'My daughter, is there not a shul in your neighborhood?' She replied, 'Rabbi, but is there not reward for the distance I have to walk?' "How does Rav's blessing reconcile with the widow's statement?
ANSWER: There are many people whose Torah observance is limited to the confines of the shul. In shul they conduct themselves very piously and are very friendly and congenial with all the people. Moreover when a new shul has to be built, they will insist that it be made strictly according
to halachah: There must be a proper mechitzah between the men's and women's sections, the bimah must be placed in the middle, and the Rabbi must be an authentic Torah scholar and a G-d fearing Jew. However, these same people's conduct at home leaves much to be desired. At times their kashrut standards are not the highest, their Shabbat observance needs improvement, and in general the atmosphere prevailing in the home is not permeated with Torah and mitzvot.
Rav is teaching that when a person's home is "close" (in spiritual proximity) to the shul, i.e. he conducts himself so that the holy atmosphere of the shul is also present in the home, he is indeed blessed.
The prophet says in the name of Hashem, "For My house shall be called a house of prayer for all the nations" (Isaiah 56:7). In view of the above, his words can also be explained as follows: The nations of the world designate the house of prayer as a holy place, but their homes are mundane and lack spirituality. The prophet is conveying that Hashem will consider the home of a Jew as "beiti" - "My home" - if it will resemble what the nations of the world would call "a house of prayer" - a holy place.
"Blessed shall you be in the city and blessed shall you be in the field." (28:3)
QUESTION: Why doesn't it simply state that you shall be blessed everywhere?
ANSWER: The patriarch Yitzchak had two sons, Yaakov and Eisav. Eisav was a skilled hunter and is described in the Torah as "ish sadeh" - "a man of the field." On the other hand, Yaakov was a Torah scholar and is described as "yosheiv ohalim" - "dweller in tents" - which means that he was an urbanite, a city dweller (Bereishit 25:27).
Originally, Yitzchak wanted to bless Eisav, but Yaakov managed to obtain the blessing instead. In response to his heart-rendering plea, Eisav was also blessed.
The Torah promises that for listening to Hashem and observing His commandments one will merit all the blessings: both those of "ba'ir" which were given to Yaakov - the city dweller - as well as those of "basadeh" - given to Eisav - the man of the fields.
"Blessed shall you be when you come in." (28:6)
QUESTION: What shall be the blessing "bevo'acha" - "when you come in"?
ANSWER: The Gemara (Berachot 57b) says that three things help a person achieve harchavat hada'at - self esteem and contentment: 1) "Bayit na'eh" - "a nice home." 2) "Ishah na'eh" - "a nice wife." 3) "Keilim na'im" - "nice vessels." The acronym for these three spell the word "bo'acha".
The Torah is promising that if you will hearken to the voice of Hashem, then Baruch ata" - "You will be blessed bevo'acha - with "bo'acha" - a nice home, a nice wife, and nice vessels, and enjoy harchavat hada'at all the days of your life.
"Then all the peoples of the earth will see that the name of G-d is proclaimed over you, and they will revere you." (28:10)
QUESTION: Instead of the two words "veyar'u mimecha" - "they will revere you" - it could have said one word "veyare'ucha"?
ANSWER: The actions of the individual Jew have an effect on the Jewish people at large. A single Jew's behavior can either cause a kiddush Hashem - sanctification of Hashem's - or, G-d forbid, a chilul Hashem - a desecration of His name. When the peoples of the world see how the Jew conducts himself and how he is full of awe and reverence for his G-d, they, too, resolve to emulate him and fear and revere Hashem.
The pasuk is alluding to this fact by telling us "all the peoples of the world shall see that the name of Hashem is upon you," i.e. they will witness your respect and reverence for Hashem, then "veyar'u" - they too will begin to fear and revere Hashem, "mimecha" - through you and thanks to you.
This applies not only to Jews and the world at large but also among Jews themselves. The religious Jew is scrutinized by all other Jews, and when a flaw appears in his conduct, people make ridiculing remarks against Judaism and Torah. When the religious Jew's conduct is commendable, other Jews are impressed with the good influence Torah has upon the individual and often it encourages them to direct their lives according to the Torah.
"Then all the peoples of the earth will see that the Name of G-d is proclaimed over you, and they will revere you." (28:10)
QUESTION: What is the name of G-d that the nations will see upon us?
ANSWER: Rabbi Shneur Zalman of Liadi, founder of Chabad Chassidut, was imprisoned in Russia for disseminating esoteric Torah teachings. One morning a member of the judiciary committee, who happened to be Jewish, entered his cell. Upon seeing the Rebbe wearing his tefillin, instead of becoming upset and angry, he left the room frightened and filled with awe. Later, he returned and asked the Rebbe for an explanation.
The Rebbe told him that the Torah says, "All the peoples..." and the Gemara (Berachot 6a) explains that this refers to "tefillin sheberosh" - "tefillin of the head" - which make all those who see the Jew revere him. The officer then asked, "If that is so, why doesn't anyone fear me when I wear tefillin?"
To this the Rebbe replied, "The words of the Gemara - 'tefillin sheberosh' - are precisely chosen. It means, 'tefillin in the head.' When a Jew wears tefillin, they should not be merely 'al harosh' - 'on the head' - although the thoughts are elsewhere,' but 'sheberosh' - 'in the head' - i.e. the mind should be occupied with the significance of the tefillin. When the peoples of the world see a Jew wearing tefillin in such a manner, they revere him. Your tefillin are on your head, not in your head."
"But it will be that if you do not hearken to the voice of G-d your G-d...And there you will offer yourselves for sale to your enemies as slaves and maid servants, but there will be no buyer." (28:15-68)
QUESTION: The tochacha contains frightening admonitions and curses that can affect the Jewish people, G-d forbid, for not observing Torah and mitzvot. What secret power is there in the tochacha to subdue and offset this terrible phenomenon?
ANSWER: The "curses" consists of 676 words. To offset this, the Tetragrammaton (Hashem's four lettered name - with the numerical value of 26) which denotes rachamim - mercy - is mentioned 26 times. 2626=676. With His mercifulness, G-d converts for His beloved children - Klal Yisrael - bitter curses into sweet blessings.
King David alluded to the above in Psalms (34:20), when he stated: "Rabot ra'ot tzaddik umikulam yatzilenu Hashem" - "Many are the afflictions of a righteous person, but from all of them Hashem rescues him."
The curses in this parshah were said by the righteous Moshe Rabbeinu. To utter them he used 676 words, which is the numerical value of the word "ra'ot". Our salvation is that Hashem's name of mercy, which has
the numerical value of 26, is mentioned among these words 26 times, and this saves us from any harm.
"But it will be that if you do not hearken to the voice of G-d... then all the curses will come upon you." (28:15)
QUESTION: The word "vehayah" - "it will be" - seems superfluous and also inappropriate since it is usually used to denote joy and happiness?
ANSWER: When the Rabbi Shneur Zalman of Liadi lived in Liozna, he was the ba'al koreih - reader of the weekly Torah portion - on Shabbat. Once, he was away for the week of Parshat Ki Tavo, and someone else read in his stead. His son, Rabbi DovBer, who later succeeded him as leader of Chabad, was not yet Bar Mitzvah and fainted when the curses were read. Subsequently he was very ill to the extent that it was questionable whether he could fast on Yom Kippur. After being revived, he was asked why was he more affected now than in previous years. He replied: "When my father reads the Torah, one does not hear any curses."
To Rabbi Schneur Zalman the maledictions were not the ultimate will of Hashem. On the contrary, Hashem loves His people and wants to shower them with blessings. These curses are only superficial, and concealed in them are blessings which the Jewish people will eventually merit. Consequently, the term "vehayah" is appropriately used to emphasize the joy that will be experienced through these berachot.
An example of hidden blessings can be found in the following pasuk: "Shorecha tavu'ach le'einecha v'lo tochal mimeno, chamorecha gazul milefanecha v'lo yashuv lach, tzonecha netunot le'oyevecha ve'ein lecha moshe'a" - "Your ox will be slaughtered before your eyes, but you will not eat from it; your donkey will be robbed from before you, but it will not return to you; your flocks will be given to your enemies, and you will have no savior" (28:31).
When this pasuk is read backwards, it is full of blessings:
"Moshe'a lecha ve'ein le'oyevecha" - "He will help you and not your enemies" - "yashuv lecha tzonecha netunot" - "Your flock which was given away will be returned to you" - "velo milefanecha gazul chamorecha" - "Your donkey will not be robbed from before you" - "mimeno tochal velo le'einecha tavu'ach shorecha" - "You will eat from it and your ox will not be slaughtered before your eyes."
"You will go mad from the sight of your eyes that you will see." (28:34)
QUESTION: What sight will you see?
ANSWER: In the admonition we read "you will betroth a woman, but another man will marry her. Your ox will be slaughtered before your eyes, but you will not eat it. Your flocks will be given to your enemies, and there will be no one to save you. A nation unknown to you will devour the fruits of your ground, and you will be cheated and only down-trodden all the days, etc." The admonition is directed equally to everyone. What affect will it have on the one who has no wife, no flocks, and no land?
Man has many enemies, but the worst one is man's own thoughts and power of imagination. Through them he can haunt and torture himself to no end. A wise man once said, "Tracht gut, vet zein gut" - "Think good and it will be good" - i.e. positive thinking will produce positive results. Unfortunately, more often people project the negative instead of the positive.
To such individuals the meaning of "You will go mad from the sight of your eyes," is though you have none of the above, you will hallucinate that you have such possessions and that you are losing them. Such delusions can lead to complete madness.
"G-d will command the blessing for you in your storehouses and in your every undertaking." (28:8)
QUESTION: The word "itcha" - "for you" - is superfluous?
ANSWER: A person once sought a berachah from the Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneerson, and received it. Years later when his son-in-law, Rabbi Menachem Mendel Schneerson, succeeded his father-in-law as the leader of Chabad-Lubavitch, the person expressed to him his disappointment that his father-in-law's berachah was not fulfilled. The Rebbe answered him that a berachah is like rain. Rain is of value only when the farmer plows the ground, tills the soil, and plants seeds. Then, if Hashem showers the land with rain he may anticipate a bountiful harvest. But the farmer who neglects his land and just prays for rain is foolish because nothing will grow without the requisite effort.
The word "itcha" in our pasuk can be translated as "together with you." The Torah is telling us that Hashem will command His blessing "in your storehouses and in your every undertaking" providing there is "itcha" - your participation and sincere effort.
"Because you did not serve G-d, your G-d, amid gladness." (28:47)
QUESTION: Why is one punished so severely if one serves Hashem and is merely lacking gladness?
ANSWER: There are those who due to circumstances cannot serve Hashem as they would desire, but are filled with pain and remorse. On the other hand, there are some who audaciously violate the laws of the Torah and take pride in it. The Torah is speaking of the latter and saying that the admonitions will come, "Because you have not served G-d, your G-d," and instead of being remorseful, "besimchah" - you were in a joyous mode - happy and proud about it.
"Because you did not serve G-d, your G-d, amid gladness and goodness of heart." (28:47)
QUESTION: According to the Midrash, the curse came upon the Jewish people for not properly enjoying the Shabbat. Where is there an indication of this in the pasuk?
ANSWER: The word "tachat" literally means "under." If the letters of the alef-beit are written out in a line starting with "Alef" on top, then "Beis" is under "Alef", and "Tav" is under "Sin", and "Shin" is under "Reish". These three letters (Shin, Tav, Beis) can be arranged to spell the word "Shabbat".
The pasuk is hinting that the punishment will come, G-d forbid, since "tachat asher" - [on the day which is] under "asher" - i.e. "Shabbat" - you did not serve Hashem by celebrating it with gladness and goodness of heart.
"And any blow that is not written in this Book of Torah." (28:61)
QUESTION: According to a Midrash this refers to mitat tzaddikim - the passing of the righteous. How is this derived from the pasuk?
ANSWER: The prophet says, "Bechal tzaratam lo tza'ar." The word "lo" is written with an "Alef" which means "no," and read with a "Vav" which means "to him." Thus, according to the written text, the prophet is saying, "In all the troubles [of the Jews], He was not troubled," and according to the way it is read the prophet is saying, "In all their troubles, He was troubled," i.e. whenever the Jews experience a troublesome time, Hashem experiences it together with them.
The Gemara (Mo'eid Katan 25b) says, "When a tzaddik expires Hashem rejoices over the pure righteous soul which has come to Him." Thus, while Hashem Himself experiences all the troubles confronting the Jewish people, this is the one case in which He does not. Since the pasuk is referring to a blow "asher lo katuv besefer haTorah hazot" - "of which the word 'lo' with an 'Alef' is written in this Book of the Torah" - obviously it is referring to a blow for which Hashem does not share the agony of the Jewish people, namely, mitat tzaddikim - the passing of a tzaddik.
"You will be left few in number, instead of having been like the stars of heaven in abundance." (28:62)
QUESTION: Sometimes the number of the Jewish people is analogous to the dust of the earth (Bereishit 28:14) and sometimes to the stars of the heaven (ibid. 15:5). Why in our pasuk is the analogy of the stars used?
ANSWER: The number of stars and the number of dust particles are both very large, but there is a major difference between them. The dust particles of the earth are mingled together and in close contact. The stars, however, are separated by vast differences. When there is unity among the Jews, they are compared to the dust of the earth, and when they are disunified, they are compared to the stars of the heaven.
The word "tachat" can also mean "because" as in, "tachat asher lo avadeta" - "because you did not serve..." (28:47). The Torah is saying, "You will be left few in number, tachat - because - you were [disunited] like the stars of the heaven."
Vedibarta Bam And You Shall Speak of Them
A Compilation of Selected Torah Insights, Thought-Provoking Ideas, Homilies And
QUESTION: It is customary to bless the coming month on the last Shabbat of the preceding month. Why do we not bless the month of Tishrei on the last Shabbat of Elul?
ANSWER: The Maggid of Mezritch said in the name of his Rebbe, the Ba'al Shem Tov, that Hashem Himself blesses the month of Tishrei and this gives us strength to bless the other eleven months of the year.
Rosh Chodesh Tishrei falls on Rosh Hashanah, which is the day when Hashem judges Klal Yisrael. It is against our interest that Satan know when Rosh Hashanah falls, and by not publicly blessing Rosh Chodesh Tishrei, we hope to keep it secret so that Satan will not know when to come before the heavenly tribunal and speak evil against the Jews.
For this reason, Rosh Hashanah is referred to as the "hidden" festival, as the pasuk states: "Tiku bachodesh shofar - Blow the shofar on the new moon - bakeseh leyom chageinu - on the covered up ['bakeseh' - related to 'kisui,' 'covering'] i.e. hidden day - which was appointed for our festival" (Psalms 81:4).
"You are standing today." (29:9)
QUESTION: It is customary on Motza'ei Shabbat Parshat Nitzavim to begin reciting Selichot. (In the event that there is no opportunity to recite four Selichot before Rosh Hashanah, we begin a week earlier.)What hint is there for this in Torah?
ANSWER: The words "Atem nitzavim hayom" - "You are standing today" (Atem Nitzavim Hayom) - have the numerical value of 694, which is the same as that of the words "La'amod L'slichos" - "To rise for Selichot."
"And that He be a G-d to you." (29:12)
QUESTION: Rashi quotes a Midrash about Parshat Nitzavim following Parshat Ki Tavo: "When the Jewish people heard the one hundred curses less two, they turned pale and exclaimed, 'How will we be able to survive?' Moshe comforted them by declaring, 'Atem nitzavim hayom' - 'You are still existing today, regardless of the many wrongdoings which you have already committed.' "Why does the Midrash say "one hundred less two," instead of simply saying "ninety eight"?
ANSWER: Parshat Ki Tavo contains ninety eight curses which are spelled out clearly and an additional two curses which are not so explicit, but included in the pasuk, "Even any illness and any blow that is not written in this Book of the Torah, G-d will bring upon you, until you are destroyed" (28:61).
Upon hearing the ninety eight explicit curses, the Jews were not so frightened, thinking, "We will find a way to combat them." However, when the last two were stated in this vague manner, the people, not knowing their nature, could not anticipate preparing a cure for them. It was these two curses that frightened the people.
"But with whoever is here, standing with us today...and with whoever is not here with us today." (29:14)
QUESTION: Since it says "asher yeshno poh" - "whoever is here" - the word "imanu" - "with us" - seems to be redundant?
ANSWER: When Mr. Cohen arrived in Shul one morning, Rabbi Kirsch greeted him warmly. When the minyan had reached Ashrei, Rabbi Kirsch approached Mr. Cohen and shook his head with a welcoming nod. This repeated itself again when the people were reciting "Ahavat Olam." After davening Mr. Cohen asked his Rabbi, "You greeted me when I came into Shul; why did you greet me twice more during davening?"
The Rabbi replied, "I did not see you since you left Shul last night after Ma'ariv; therefore, when I saw you in the morning I greeted you. Before Ashrei, and also before Shema, I noticed that your mind had wandered elsewhere. Consequently, when I recognized that you, together with your thoughts, were back in Shul, I greeted you each time welcoming you back."
Moshe, in his parting message to Klal Yisrael, is telling the people that he is addressing both those who are "yeshno poh" - "present here" - i.e. together with us in body and spirit, as well as those who are "imanu omeid hayom" - physically standing with us - although their minds have wandered off in distraction.
"And it will be that when he hears the words of this curse, he will bless himself in his heart, saying, "Peace will be with me, though I walk as my heart sees fit...Hashem will not be willing to forgive him." (29:18-19)
QUESTION: The word "bilevavo" - "in his heart" - and "libi" - "my heart" - seem extra. It could have said, "He will bless himself saying...Though I walk as I see fit"?
ANSWER: A common saying of non-observant Jews is, "I am a Jew at heart." They excuse themselves from putting on tefillin, observing Shabbat, etc., with this ubiquitous saying. The Torah is now talking about a curse, G-d forbid, for the lack of observance, and therefore says of those who excuse themselves "vehitbarech bilevavo" -blessing themselves with a "good heart" - and claiming "besherirut libi eileich" - "It will be sufficient if I go with good thoughts in my heart" - that Hashem will not be willing to forgive their approach to Torah and mitzvot.
The Torah consists of six hundred and thirteen mitzvot, representing the six hundred and thirteen human body parts. The mitzvot are divided up among the body parts, some are performed with the hand, some with the foot, some with the mind, etc. A wise man once said that a reason why there are so many heart ailments in our times is because there are too many "cardiac Jews" - people who put the entire weight of their Jewishness on their heart and thus overburden it.
"The hidden are for G-d, our G-d, but the revealed are for us and our children forever, to carry out all the words of this Torah." (29:28)
QUESTION: What are "the hidden things" and what are "the revealed things"?
ANSWER: Throughout the millennia Jewry has eagerly been awaiting the ultimate redemption through Mashiach. Our sages (Sanhedrin 98a) have identified two times for his coming. One is "be'itah" - in the preordained time by Hashem at the beginning of creation, and the second is "achishenah" - an accelerated and speedy coming before the destined time. If the Jews are deserving, Hashem will hasten it, if they are not, G-d forbid, the redemption will come "in its time."
The designated time of the coming of Mashiach is hidden and only known to Hashem. However, we do know that if we repent sincerely then we will immediately be redeemed, as scripture says "Hayom im bekolo tishma'u" - "Today if you will hearken to His voice" (Psalms 95:7).
In the previous pasuk Moshe is telling the people that "Hashem removed them from upon their soil, with anger, with wrath, and with great furry, and He cast them to another land, as this very day!" In an attempt to comfort them and uplift their spirit, Moshe is now assuring them that this situation will not go on forever. Hashem will definitely send Mashiach and take us out of galut - exile - regardless if we deserve it or not. However, when this will take place is "hanistorot" - "hidden" - and only Hashem knows. However, "haniglot lanu ulevaneinu ad olam" - "what is revealed to us and to our children forever" - is that if we carry out all the words of this Torah, the redemption will take place speedily.
"It will come that when all these things come upon you, the blessing and the curse that I have presented before you." (30:1)
QUESTION: The word "vehayah" - "it will be" - usually denotes simchah - happiness and joy. How does that reconcile with "vehakelallah" - "and the curse" - that may, G-d forbid, come upon you?
ANSWER: The Gemara (Berachot 54a) says that one is obligated to bless Hashem when something bad occurs to him just as he blesses Hashem for something good. Our sages explain this to mean that just as one receives good tidings with "simchah" - "joy" - seemingly bad tidings are likewise a Divine act and must be accepted with happiness (ibid. 60b). Consequently the word "vehayah" which denotes joy, is appropriate in this pasuk and is attainable when one bears in mind that "asher natati lefanecha" - "that I - Hashem - am the one who has presented it before you."
Rabbi Zusha of Anipoli was one of the disciples of Rabbi DovBer of Mezritz (the Metzritcher Maggid). The fact that illness and utter poverty were Rabbi Zusha's lot did not in the least effect his piety, humility, and love of Hashem, for which he was renowned. A story is told of Rabbi Schmelke of Nikolsburg, who once approached Rabbi DovBer of Mezritch and asked him how it was possible to follow the injunction of our sages to "Make a blessing upon hearing bad news just as one would make a blessing upon hearing good news." Rabbi DovBer told Rabbi Shmelke to go to Rabbi Zusha, and he would answer his question.
Rabbi Shmelke went to Rabbi Zusha, upon whom poverty and illness had left their physical marks. When Rabbi Shmelke posed his question to him, Rabbi Zusha was surprised. He replied, "You should have asked someone who has actually experienced misfortunes, G-d forbid. Thank G-d, I have only had good things happen to me throughout my life."
The answer to Rabbi Shmelke's question was that someone should rejoice in his lot to the point that he is not even aware of harsh events. This was the hallmark of Rabbi Zusha's life.
"It will be that when all these things come upon you, the blessing and the curse...then you will take it to your heart." (30:1)
QUESTION: The Torah's intention is that by, G-d forbid, experiencing the curse, a severe form of punishment,
ultimately the people will do teshuvah. If so, why is "haberachah" - "the blessing" - mentioned?
ANSWER: One who was blessed with riches and suddenly becomes impoverished is more despondent than a person who was born into a poor family and grew up in poverty. The Torah is declaring that not only will there be a curse, but it will take place after one enjoyed a period of blessing. A downfall of such magnitude would definitely awaken the person to teshuvah.
"And you shall return unto G-d your G-d." (30:2)
QUESTION: What is the essence of teshuvah?
ANSWER: Rabbi Shalom DovBer Schneerson, the fifth Rebbe of Lubavitch, explained that the word teshuvah comprises five Hebrew letters, each letter a path and a method in the avodah - service - of teshuvah.
"Tav" is for "Tamim T'hiyeh Im Hashem Elokecha" - "Be sincere with the Eternal your G-d" (Devarim 18:13). This represents the service of teshuvah that comes through sincerity and wholeness of heart - "earnestness."
"Shin" is for "Shivisi Hashem L'negdi Tamid" - "I have set G-d before me always" (Psalms 16:8). This form of teshuvah results from one's constant awareness that the world and all that is in it, is constantly brought into being by Hashem.
"Vav" is for "V'ahavta Lereacha Komocha" - "Love your fellow as yourself" (Vayikra 19:18). Rabbi Shneur Zalman of Liadi, the founder of Chabad Chassidut, taught that this love is a means to "Love G-d your G-d" (Devarim 6:5). This service of teshuvah stems from goodness of heart.
"Beis" is for "Bechal Derachecha Do'eihu" - "In all your ways, know Him" (Proverbs 3:6). This form of the service of teshuvah comes from one's perceiving that all that happens to him and around him is hashgacha peratit - individual Divine Providence.
"Heh" is for "Hatzne'ah Leches Im Hashem Elokecha" - "Walk discreetly with your G-d" (Micah 6:8). One must take care not to be conspicuous or ostentatious in the slightest. It is said, "Man should always be artful in piety" (Berachot 17a). The artfulness lies in seeing that his piety not be noticed at all.
"If your dispersed will be at the ends of the heaven, from there G-d, your G-d, will gather you in and from there He will take you." (30:4)
QUESTION: People do not live in heaven; it should have stated "If your dispersed will be at the ends of the earth"?
ANSWER: Shamayim - heaven - denotes spiritual matters, while aretz - earth - refers to the mundane and material. The term "biketzeih" - "at the ends" - comes from the word "ketzat" - "a little bit."
Since every Jew has definitely done at least a little good and has some merits in heaven, Moshe told the Jewish people: "Im yiheyeh nidachacha - In the event that some of you may be dispersed - you need not worry because as long as you are holding onto ketzeih hashamayim - a little bit of spirituality - this will serve as the string through which Hashem will take hold of you and bring you back to Him and the Jewish people."
Many have wondered about and questioned the wisdom of the Lubavitcher Rebbe's inexhaustible mitzvah campaigns: "Why bother putting tefillin on a mechalel Shabbat - Shabbat desecrator - why go through the effort of putting a mezuzah on a home where kashrut is not observed?"
Possibly, the Rebbe, who has unlimited love for Klal Yisrael, wants every Jew to perform at least one mitzvah through which Hashem will take hold of him and bring him back into the fold of Judaism.
Vedibarta Bam And You Shall Speak of Them
A Compilation of Selected Torah Insights, Thought-Provoking Ideas, Homilies And
"Moshe went and spoke these words to all of Israel...I can no longer go out and come in." (31:1-2)
QUESTION: Rashi always uses selected words of the pasuk as a caption to his explanation. Why does he quote the first pasuk, "And Moshe went, etc.," without offering any explanation on it at all, and then go on to quote the
second pasuk, "I cannot go out and come in," with a lengthy explanation?
ANSWER: The prophet Shmuel would personally travel throughout the Jewish community to judge the people (I Samuel 7:17), while it was Moshe's custom that the people would have to come to him. The Midrash explains that Shmuel was allowed to relinquish honors, but Moshe, as king, was forbidden to do so. If so, why did Moshe now go himself and speak to the entire community?
Rashi is possibly concerned with this question and therefore explains that the two pesukim are connected, with the second pasuk clarifying the difficulty. The reason why "vayeilech Moshe" - "Moshe went" - to the community and did not summon them to come to him, is because "lo uchal od latzeit velavoh" - "I can no longer go out and come in" - i.e. "the authority was taken from me and given to Yehoshua. Thus, I am no longer the king and I am permitted to forego my honors and go personally to the entire community."
"I am one hundred and twenty years old today." (31:2)
QUESTION: This day was the seventh day of Adar and Rashi writes, "This day my days and my years are completed. On this day I was born and on this day I will die."The Gemara (Megillah 13b) says that when Haman was looking for a suitable day to annihilate the Jewish people, he was happy when the lots he cast fell on the month of Adar because he knew that Moshe died on the seventh of Adar. He did not, however, know that Moshe was also born on that day.
If he knew the day Moshe died, why didn't he also know the day he was born?
ANSWER: The Gemara (Kiddushin 72b) says that before a tzaddik leaves this earthly world, a new tzaddik is born who will replace him. The Zohar also says that there are sparks of Moshe in every generation embodied in that generation's leader. Haman actually knew that Moshe was born on the seventh of Adar; however, since he died on the seventh of Adar, he considered this "a cut-off period" for Klal Yisrael. He did not know that when one tzaddik leaves this world, a new tzaddik - a new Moshe - is born to replace him and that Klal Yisrael will be victorious over all their oppressors in his merit.
"Assemble the people - the men, the women, and the small children." (31:12)
QUESTION: Rabbi Elazar ben Azaria asks, "Men come to learn, women come to listen, but why do the infants come?" He answers, "To give reward to those who bring
them." When Rabbi Yehoshua heard this he exclaimed, "Lucky are you our patriarch Avraham to have a descendant such as Rabbi Elazar ben Azaria" (Mechilta 13:102).Why was Rabbi Yehoshua so excited about Rabbi Elazar ben Azaria's explanation, and what does it have to do with Avraham?
ANSWER: Superficially, Rabbi Elazar ben Azaria's question is somewhat strange. If the parents and entire Klal Yisrael are assembling together, obviously they must bring their infants, because otherwise who will care for them? Therefore, Rabbi Yehoshua deduced that Rabbi Elazar ben Azaria's question was not merely "why are they coming?" but "why did the Torah have to mention that they should be brought?"
There is a rule in the Gemara (Kiddushin 31a) that one who is commanded to perform a mitzvah and does it is greater than one who does it voluntarily. Therefore, Rabbi Elazar ben Azaria explained that the Torah mentions the bringing of infants in order to make it a command.
When Rabbi Yehoshua heard that from the mitzvah of "Hakheil" we learn that fulfilling a command is greater than voluntary performance, he became very excited, because now he realized the justification for Avraham's not circumcising himself till the age of 99, although he had fulfilled every other mitzvah of the Torah. The reason was that Avraham wanted to be in the category of "metzuveh ve'oseh" - one who performs a mitzvah as a fulfillment of Hashem's command. Since circumcision can be performed only once, Avraham therefore waited for a direct command from Hashem.
"Assemble the people - the men, the women, and the small children." (31:12)
QUESTION: The Gemara (Chagigah 3a) relates that once Rabbi Yochanan ben Beroka and Rabbi Elazar (ben) Chisma went to pay their respects to Rabbi Yehoshua in Peki'im.He asked them, "Who gave the lecture?"
"Rabbi Elazar ben Azaria" they replied.
"And what was the theme of his Aggadic discourse today?"
They answered, "The section 'assemble.' "
"And what exposition did he give thereon?"
"Assemble the people, the men and the women and the little ones. The men came to learn, the women came to hear, but why should the little ones come? In order to grant reward to those that bring them."
Said he to them: "There was a fair jewel in your hand, and you sought to deprive me of it."
Why was Rabbi Yehoshua so intrigued by this teaching?
ANSWER: In Pirkei Avot (2:9) Rabbi Yochanan ben Zakai said of Rabbi Yehoshua, "Happy is she who bore him." It is related in the Jerusalem Talmud (Yevamot 1:6) that his mother strived to make him permeated with Torah. So when he was a little baby she would bring his cradle to the Beit Hamedrash so that he would hear the words of Torah.
Consequently, Rabbi Elazar ben Azaria's explanation that the reason for bringing very small children is "To grant reward to those that bring them" was of special significance to him since it substantiated his mother's efforts to connect him with Torah. Hence he said to them, "You had a fair jewel in your hand which applies specifically to my mother and me, and I would have been deprived of it had you kept it to yourselves."
"So now, write this song for yourselves, and teach it to the Children of Israel." (31:19)
QUESTION: This pasuk contains the 613th mitzvah of the Torah - the mitzvah of writing a Sefer Torah.The Rambam (Sefer Torah 7:1) writes: "It is a mitzvah for every Jew to write a Sefer Torah for himself, as the pasuk states, 'So now write this song (Ha'azinu) for yourself,' which actually means 'So now write a Sefer Torah, which includes this song, for yourself.' Even one who inherits a Sefer Torah is obligated to write his own."
What lessons can be derived from the writing of a Sefer Torah?
ANSWER: The halachah requires that in a Sefer Torah every letter must be "mukafot gevil" - "surrounded by parchment." (Menachot 29a) Therefore the scribe must take heed that no letter touch another one. On the other hand, halachah also requires that the letters which comprise a word must be placed close enough to each other so that they do not appear as individual letters and not part of a word. From these two halachot we can derive a lesson of great importance regarding the Jewish people collectively and individually.
Firstly, it is imperative that every Jew stand on his own two feet and observe the Torah and its mitzvot. No Jew should "lean" on another and rely on him. The Torah is the inheritance of every Jew, and everyone is obligated to observe and maintain it.
Though every Jew must be independent in his observance of Torah, there is at the same time the principle of areivut - responsibility one for
the other. One Jew should stand immediately alongside the other and be very close to him, to the extent that they appear as one collective body and not egotistical individuals.
A Sefer Torah is written with ink, and the only acceptable color is deep black.
While all colors can easily be combined one with another forming a new color, black is extremely difficult to change. Similarly a Jew should not permit the influence of society or fluctuations of life to undermine or dilute his true "color" and strict adherence to Torah.
The ink must stick firmly to the parchment, and, if it "jumps off," i.e. becomes detached, the Sefer Torah is pasul - disqualified. The lesson implied is that the Jew should adhere tenaciously to Torah and never became detached from it.
Another lesson to be learned from a Sefer Torah is that a Torah consists of many letters. Though each one stands independently, the kashrut of the Sefer Torah is dependent on all the letters together. The lack or incompleteness of even one single letter affects the validity of the entire scroll. Likewise each and every Jew is an essential component of Klal Yisrael, upon whom depends the wholeness of the Jewish people.
In 5742 the Lubavitcher Rebbe embarked on a campaign for Sifrei Torah to be written so that all should acquire a letter in a communal Sefer Torah. The intent of this was to unite Klal Yisrael through Torah.
It has been suggested that through this campaign the Rebbe was eager to accomplish that which is written in the Book of Daniel (12:1), "And at that time Michael will stand, the great heavenly prince who stands in support of the members of Your people, and there will be a time of trouble such as there has never been, and in that time Your people will escape; everyone who is found written in the book" (see Ibn Ezra).
"So now, write this song for yourselves, and teach it to the Children of Israel." (31:19)
QUESTION: At the end of many Chumashim it is written that in the Torah there are a total of three hundred and four thousand, eight hundred and five letters. How does this correspond with what the Kabbalists (Megaleh Amukot) say that there are six hundred thousand letters in the Torah, and that in fact the name of the Jewish people, Yisrael, is an acronym for, "Yesh Shishim Ribui
Oisiyos Latorah" - "There are six hundred thousand letters in the Torah"?
ANSWER: In addition to the basic letters of the words of the Torah, there are the letters Alef, Heh, Vav, Yud, which are "fill-in" letters and which are replaced by the nekudot - vowels. For example, the "kamatz" takes the place of an "Alef". Were it not for the "kamatz" the word "baruch" - would be spelled "Beis Alef Reish Vav Chof", and many words would have a "Heh" at the end of them were it not for the vowel under the final letter, such as "yadata" - which would be spelled Yud Daled Ayin Tav Heh. The "chirik" takes the place of a "Yud", and the "shuruk" or a "cholom" takes the place of a "Vav". Thus in addition to the written letters, there are many letters that one must visualize in his mind when reading the Torah. The total of the written letters together with these letters is six hundred thousand.
Alternatively, in writing a Sefer Torah there is a requirement to leave a small space between one letter and the other, and a larger space between the words. In addition there must be spaces between one parshah and the other. A parshah setumah - closed parshah - is separated with a space in which nine letters can be written, and a parshah petuchah - open parshah - needs even more space and must start on a new line. There are required spaces in the Az Yashir, which is written in the form of brickwork, and the song of Ha'azinu is written in two columns with an empty space down the center. Also, between one sefer and the other one there are four empty lines. All these spaces are for letters which are not seen by the human eye.
The Jerusalem Talmud (Shekalim 6:1) describes the Torah Hashem gave Moshe as "white fire and black fire." The black fire represents the written letters, and the spaces between them are represented by the white fire, and both have the same holiness. This is also evident from what the Gemara (Mo'eid Katan 26a) says that if one, G-d forbid, sees a Sefer Torah being burned, he must rend his garment twice; once for the written content being destroyed and once for the parchment. Consequently, the written letters together with the letters in the open spaces total six hundred thousand, which only the holy Kabbalists, with their profound wisdom, were able to count.
"So now, write this song for yourselves, and teach it to the Children of Israel." (31:19)
QUESTION: Why is the mitzvah of writing a Sefer Torah rarely performed? Moreover why isn't it common that when a boy becomes Bar-Mitzvah he should fulfill this mitzvah just as he endeavors to fulfill all the other mitzvot of the Torah?
ANSWER: The commandment to write a Sefer Torah is for the purpose of "velamdah" - "to study [from] it." In olden days all learning was done from the Sefer Torah. In contemporary times, the "velamdah" - "to study it" - is primarily the reading of the Torah in public and each Jew, in particular when he receives an aliyah to the Torah, is fulfilling the mitzvah of "velamdah," at that time.
In communal matters there is a rule "leiv beit din matna" - the Beit Din makes a mental stipulation whenever necessary (see Ketubot 106b). When a community needs a sefer Torah, they engage a sofer - scribe - to write one for them, and the beit din stipulates that it is being acquired on the condition that ownership is granted to each person who utilizes it. Thus, when one has an aliyah, which is his time of "velamdah" - "to study it" - he acquires total ownership of the sefer Torah, and it is as though it was written expressly for him. There is no need for continued ownership of the sefer Torah, except at the moment of the observance of the mitzvah, i.e. when it is used for purposes of Torah-study.
A Bar-Mitzvah boy celebrates his new status by being called to the Torah. At that time he is fulfilling the mitzvah of "velamdah" - "to study it" - and through the rule of "leiv beit din matnah" he is simultaneously fulfilling the mitzvah of writing a sefer Torah.
Though the Bar-Mitzvah boy may not have been living when the Torah was written (and it is questionable if the rule "leiv beit din matna would apply to the unborn), it is not a problem, since according to halachah, when one corrects a sefer Torah and makes it usable, it is as though he wrote the entire Torah (Rambam, Sefer Torah 7:1), thus fulfilling the mitzvah of writing a Torah. Hence, when a correction is made in a Torah after it has been written, all those who were born since it was written, through the law of "leiv beit din matnah," are now considered among the writers of this particular Torah.
Moreover, when one is called to the Torah, the reader shows him the first word of the portion to be read. When he looks at it, he is actually checking at least one letter in the Torah, which is equivalent to writing the entire Torah, and the berachah he recites is a public testimony that the Sefer Torah is kosher.
Consequently, every Jew called to read the Torah at his Bar-Mitzvah fulfills the mitzvah of writing a Torah by personally checking and attesting to the kashrut of the Sefer Torah.
The Midrash Rabbah (9:9) relates that prior to Moshe's passing he wrote thirteen sifrei Torah - one for each tribe and one which was placed in the Ark. Since it was impossible to expect every Jew to personally write a Torah at that time, Moshe arranged that each tribe have a Torah, and through the rule of "leiv beit din matna," when a Jew learned therein it would be deemed as his personal Torah which Moshe wrote specifically for him.
Moshe thus set a precedent for future generations that when it is difficult to personally write a sefer Torah, one may rely on a communal sefer Torah for the observance of the Biblical mitzvah.
Vedibarta Bam And You Shall Speak of Them
A Compilation of Selected Torah Insights, Thought-Provoking Ideas, Homilies And
"You forgot the rock Who gave birth to you and forgot G-d Who brought you forth." (32:18)
QUESTION: This is a redundancy. Why does Moshe mention the Jews' forgetting of Hashem twice?
ANSWER: There was once a person who owed money to many creditors. Unable to bear the pressure and demands for payments which came from all sides, he consulted a friend who, incidentally, was also one of his creditors. The friend advised him, "From now on when anyone comes asking for payment, act insane so that the creditor will think you have lost your mind and stop bothering you." Once, when the friend himself came to demand payment, the debtor began to act demented, hoping to put him off. Angrily the creditor said to him, "Don't act crazy in front of me - it was my idea!"
Among the many gifts Hashem has endowed man with is the power of "shikchah" - forgetfulness." Thus, when one is, G-d forbid, confronted with trials and tribulations he is able to remove his mind from them, and go on with his life. Moshe said to the Jewish people, "tzur yeldecha - the rock Who gave birth to you - teshi - has instilled in you a gift" - the power to forget. The problem is that "vatishkach Keil mecholelecha" - you are using this power of forgetfulness to also forget Hashem, Who brought you forth and Who does so much for you.
"I shall hide My face from them and see what their end will be." (32:20)
QUESTION: What would be the end of Klal Yisrael if, G-d forbid, Hashem would hide His face and not look after their welfare?
ANSWER: There is no question in anyone's mind what would happen with the Jewish people, G-d forbid, if Hashem were to stop taking an interest in them, and it is unnecessary for the Torah to raise such a question. However, Hashem is expressing His infinite love for Klal Yisrael and is saying that even in a time when it appears as if "Astirah panai meihem" - "I shall hide My face from them" - yet, "erah" - I will look after their welfare and attend to "acharitam" - "their end" - i.e. everything be well for them in the future.
"Were they wise they would comprehend this, they would understand what their end would be." (32:29)
QUESTION: The word "zot" - "this" - is superfluous?
ANSWER: In the prayers on Rosh Hashanah and Yom Kippur we proclaim, "U'teshuvah u'tefillah u'tzedakah ma'avirin et ro'ah hagezeirah" - "Repentance, prayer, and charity avert the severity of the decree." In all machzorim above these words are printed in small letters, "kol, tzom, mamon" - "Voice (of prayer), fasting, money (for charity)." The merit of the Jewish people is determined by how they excel in these three things, and the total numerical value of the three is four hundred and eight, which is also the numerical value of the word "zot".
This pasuk, which is read usually during the High Holiday season, is alluding that "Were they wise they would comprehend 'zot' - the achievements that are derived through - 'kol, tzom, and mamon' - 'voice, fast, and money' " - and "yavinu" - they would understand that it plays an important role - "le'acharitam" - for their future, i.e. through it they will merit to be inscribed in the Book of Life with all the best materially and spiritually.
Hashem challenges the Jewish people, "Ubechanuni na bezot" - "Test Me, if you will, with 'zot' - 'this' " (Malachi 3:10), i.e. perform the three things which add up to "zot" - four hundred and eight - and "[See] if I do not open for you the windows of heaven and pour out upon you blessings without end." Unfortunately, there are people who do not realize or refuse to recognize what can be accomplished through these three things. King David says of such people, "Ukesil lo yavin et zot" - "A fool cannot understand 'zot' - 'this' " (Psalms 92:7), i.e. the importance of 'kol, tzom and mamon' which have the same numerical value (408) as the word 'zot.'
"So it was that when Moshe finished writing the words of this Torah onto a book, until their conclusion." (31:24)
QUESTION: According to the Zohar (Shemot 156a) Moshe passed away Shabbat afternoon. According to Midrash Rabbah (Devarim 9:9), Moshe wrote thirteen Sifrei Torah
on the day of his passing, giving one to each tribe and providing one to be kept in the Ark.Writing on Shabbat is forbidden. Why did Moshe violate the law?
ANSWER: Moshe, in his holiness, recited a name of Hashem which instructed the quill to write on its own. Writing which is not performed physically by a human being is not forbidden on Shabbat.
A difficulty with this explanation is that a Sefer Torah which was written miraculously, not by a human being, cannot be considered kosher.
Tosafot (Menachot 30a) writes that Moshe did not die on Shabbat but on erev Shabbat - Friday. Perhaps the Midrash that says he wrote thirteen sifrei Torah on the day of his passing follows this opinion.
Possibly the Midrash agrees with the Zohar that Moshe died on Shabbat, but holds that his demise started on Friday and culminated on Shabbat, and Moshe wrote the sifrei Torah on Friday when he felt his end drawing near.
"See, now, that I, I am He and no god is with Me." (32:39)
QUESTION:
1. The word "atah" - "now" is superfluous.
2. Why is "ani" - "I" repeated twice?
ANSWER: According to the Kabbalists (see Megaleh Amukot) there are a total of nine hundred and fifty-five heavens, and in each heaven there are angels of different ranks. Angels cannot enter the top fifty-five heavens, however, which are reserved exclusively for Hashem's eminence. An allusion to this in the Torah is found in the pasuk, "Hein laHashem Elokecha hashamayim ushemei hashamayim" - "Behold to G-d, your G-d, belong the heavens and the highest heavens" (10:14), and the word "hein" has the numerical value of fifty-five.
In all of Devarim, which was said by Moshe to Klal Yisrael, there are a total of nine hundred and fifty-five pesukim. From the beginning of the book till this pasuk are nine hundred pesukim, and from this pasuk till the end are the additional fifty-five pesukim. With each pasuk Moshe said, he penetrated one of the heavens and encountered angels of all ranks. Upon reaching the nine hundred and first heaven, where there were no angels but only Hashem himself, he said that Hashem says "See now that I, I am He, and no god is with Me," repeating "ani" - "I" - to emphasize that there are angels in all other heavens, but here "I" - Hashem - am present all alone.
"I wounded and I heal, and there is no rescuer from My hand." (32:39)
QUESTION: It should have said the reverse, "There is no rescuer from My hand; I wound and I heal"?
ANSWER: An ill chassid who many doctors were unable to help, desperately visited his Rebbe for a blessing and advice. He was told, "Consult the professor in the town of Anipoli. He will cure you." The ailing chassid spared no effort or money and made the arduous trip. Upon arrival he was disappointed to learn that there was no professor, no doctor, and not even a medical attendant in the tiny hamlet of Anipoli. Dumbfounded, he returned to his Rebbe and told him that in Anipoli there were no medical experts.
"Then tell me," asked the Rebbe, "What do the people of Anipoli do when someone, G-d forbid, is sick?"
"What do they do?" said the chassid, "I suppose they have no other option but to trust in Hashem and ask Him to send the healing from heaven."
"He is the One," exclaimed the Rebbe. "That is the professor of Anipoli that I referred you to. Put your faith in Hashem and He who helps the people of Anipoli will surely help you too."
Hashem is saying "Machatzti" - "I wounded" - "ve'ani erpeh" - "and I heal," [when the person realizes that] "ve'ein miyadi matzil" - "there is no rescuer from My hand" - i.e. he honestly believes that it is not the doctors who bring healing, but Hashem.
In this pasuk the word "Ani" is mentioned four times, which is an allusion to what the Gemara (Megillah 29a) says that Hashem is always with the Jewish people, and that even when they go into galut - exile - the Shechinah - Divine Presence - is there together with them. Since the exiles of the Jewish people are associated with four monarchies: Edom, i.e. Rome, Media/Persia, Babylon, and Greece, "Ani," which is a reference to the Shechinah, is written four times.
"And Moshe came and spoke all the words of this song in the ears of the people, he, and Hoshea the son of Nun." (32:44)
QUESTION: Many years earlier Moshe had changed the name of Hoshea to Yehoshua. Why now is he called "Hoshea"?
ANSWER: According to the Jerusalem Talmud (Sanhedrin 2:6) when Hashem changed the name of the matriarch Sarai to Sarah, He comforted the "yud" by telling it that eventually it would be added to the beginning of a man's name. Sarah's name-change took place one year before the birth of Yitzchak. so she was then eighty-nine years old. Since Sarah passed away at the age of one hundred and twenty-seven, her name-change was in effect for thirty-eight years of her life.
In the second year after the Jewish people's departure from Egypt, Moshe sent the spies to tour Canaan - Eretz Yisrael. At that time he prayed for Hoshea and added the "Yud" from Sarah's name to his name. Moshe's death took place at the end of the forty years of Jews' sojourn in the wilderness. This pasuk is talking about Moshe's last Shabbat on earth, which was exactly thirty-eight years after he took the "Yud" from Sarah and added it to Yehoshua. Therefore on this particular day, which marked the completion of the thirty-eight years the "Yud" was originally supposed to be part of Sarah's name, Moshe called him by his original name, Hoshea.
Alternatively, the Targum Yonatan ben Uziel (Bamidbar 13:16) writes that when Moshe observed the humbleness of Hoshea, he added to his name the "Yud", which is the smallest letter of the alef-beit, and thus a symbol of humbleness, calling him Yehoshua.
This pasuk discusses the Shabbat when the authority was taken from Moshe and given to Yehoshua. Now that Yehoshua was becoming the new leader of Klal Yisrael, his Rebbe Moshe referred to him, omitting the "Yud". He was telling him "As the leader of the Jewish community it is necessary that you be highly respected and feared by all. No longer may you be humble before all as you were up until now" (see Ketubot 103b).
"For it is not an empty thing for you [lit. from you]." (32:47)
QUESTION: It should have just said "for it is not an empty thing." The word "mikem" - "for you" - is superfluous?
ANSWER: Moshe was telling the people, "If you find an emptiness, i.e. unsatisfying quality, in Torah - the failure stems 'mikem' - 'from you.' Obviously your effort and diligence is insufficient.
Alternatively, the Gemara (Chagigah 9b) says, "One who repeats his chapter one hundred times is not to be compared with one who repeats it one hundred and one times." When it was customary to review one's studies one hundred times, one hundred and one times would accomplish much more. For doing more than normal, the success
experienced is not just proportionate to the additional times, but far greater (see Tanya, ch. 15).
The word "mikem" - "from you" - has the numerical value of one hundred. The pasuk is teaching that should you find Torah unsatisfying, the reason is "mikem" - the fault lies in you - you are only studying 100 times, i.e. not exceeding your normal routine.
Vedibarta Bam And You Shall Speak of Them
A Compilation of Selected Torah Insights, Thought-Provoking Ideas, Homilies And
"The Torah that Moshe commanded us is the heritage of the Congregation of Yaakov." (33:4)
QUESTION: How can we reconcile our pasuk with Rabbi Yosi's statement "Prepare yourselves for the study of Torah 'she'einah yerushah lach' - for it does not come to you through inheritance" (Avot 2:12)?
ANSWER: Torah is indeed the inheritance of the Jewish community at large; however, this does not apply to the individual. He cannot rely on the Torah's inherited aspect, but must study diligently and make every effort to acquire Torah knowledge.
The Gemara (Berachot 57a) says, "Read not 'morashah' - 'inheritance' - but 'me'orasah' - 'betrothed,' " - meaning that the Jewish people and the Torah are betrothed to each other like a bride and groom. What was the intent of the sages in changing the word?
A chatan and kallah during the period of eirusin - betrothal - experience the highest degree of love. It is for this reason that when King Shlomo in Song of Songs portrays the Hashem's love for the Jewish people, he describes it as the love between a chatan and kallah anticipating their marriage.
Perhaps our sages were puzzled by the contradiction between our pasuk and the statement in Pirkei Avot. Therefore they have said, "Read not 'morashah' - 'inheritance' - because Torah is not an inheritance. Read
'me'orasah' - 'betrothed' " - and the Torah is telling us that the inherent infinite love that each and every Jew has for Torah motivating him to be ready to give his life for it, is a quality which is an inheritance of the Jewish people and instilled in the heart of every Jew.
"May Reuven live and not die." (33:6)
QUESTION: Onkelos writes, "Umota tinyana la yamut" - "A second death he shall not die." Everyone dies only once. What is the uniqueness of Reuven?
ANSWER: During the days of the Roman Empire, ten sages were put to death. The Roman king had seen in the Torah that the punishment for kidnapping and selling a person is death (Shemot 21:16). He asked the sages, "If a man is found to have kidnapped and sold one of his brothers of the Children of Israel, what is the law?" They replied, "That thief shall die." The king then declared that the sages' lives were forfeit, and they were cruelly executed on behalf of their forefathers, Yosef's brothers.
The number of sages martyred was ten because Reuven returned home, leaving only nine brothers present at the sale, so that the tenth sage was in place of Hashem, Who cooperated in the kidnapping by not revealing Yosef's whereabouts to Yaakov (see Rashi, Bereishit 37:33). Hence, all the brothers who were involved in the sale of Yosef died "a second death" through the sages who were martyred. The only one who lived and died, and did not die afterwards "a second death," is Reuven.
"With them shall he gore nations together, to the ends of the land; they are the myriads of Ephraim, and the thousands of Menashe." (33:17)
QUESTION: Why regarding the enemies gored by Ephraim does it say "rivevot" - "myriads" - and regarding the enemies gored by Menashe it says "alfei" - "thousands"?
ANSWER: When Yosef brought Ephraim and Menashe to Yaakov to be blessed, he positioned Ephraim with his right hand facing Yaakov's left hand and Menashe with his left hand facing Yaakov's right. Thus, Menashe would receive the right-handed blessing and Ephraim the left-handed blessing. However, Yaakov maneuvered his hands, laying his right hand on Ephraim's head and the left on Menashe's (Bereishit 48:13-14).
In Psalms (91:7) it is written, "One thousand will fall at your [left] side and a myriad at your right." Consequently since Ephraim received the right handed berachah, he will destroy myriads of the enemies and Menashe, who was blessed with the left, will destroy thousands.
"Of Zevulan he said; 'Rejoice, O Zevulan, in your excursions, and Yissachar in your tents.' " (33:18)
QUESTION: Instead of "betzeitecha" - which literally means "your going out" - it should have said "bemischarecha" - "your business enterprises"?
ANSWER: Zevulan was a successful businessman and Yissachar was a Torah scholar. They entered an agreement that Zevulan would support Yissachar for which Zevulan would receive a share of the merit due for Yissachar's Torah study. This made Yissachar very happy because it enabled him to study Torah in tranquillity. However, Zevulan was distressed because he had to travel throughout the world to do business, leaving him very little time to study Torah.
When the time comes for them to return to their Maker and come before the heavenly tribunal, Zevulan will be very happy for the royal treatment he will receive in consideration of the Torah study which is credited to him. Yissachar, on the other hand, will be troubled upon realizing that for comfortable amenities in the mundane world, he lost half the credit for his Torah study.
Moshe alluded to this by saying, "Zevulan you will rejoice 'betzeitecha' - 'when you go out' - when the time comes for you to leave this world and enter the eternal world. Yissachar, you too will rejoice, but it will be primarily 'be'ohalecha' - when you sit in your tent studying Torah - but not when you face the reality of the true world where you will only receive partial credit for your Torah study."
"Of Zevulan he said; 'Rejoice, O Zevulan, in your excursions, and Yissachar in your tents.' " (33:18)
QUESTION: Why is the berachah to Zevulan and Yissachar in the same pasuk?
ANSWER: Zevulan and Yissachar established a partnership. Zevulan engaged in business endeavors and supported Yissachar, who devoted his time entirely to Torah study. Yissachar became the prototype of the Torah scholar, and Zevulan the paradigm of the person engaged in financial pursuits. The tradition of this partnership has been continued throughout the years. Wealthy people have undertaken the support of Torah scholars on the condition that the merit of their Torah study be shared by both.
For such a partnership to be successful, it is important that each realize his boundaries. The entrepreneur is not to mingle with the Torah study of the scholar giving him restrictions as to what he should study, how he
should study, and what opinions he should voice. Likewise, the Torah scholar should not take off time from his learning to get involved with the businessman's activities and enterprises.
In view of their partnership agreement, Moshe blessed them together in the same pasuk, but instructed each one to rejoice individually in his respective field.
"Of Gad he said...He dwells like a lion, tearing off the arm and even the head." (33:20)
QUESTION: Rashi explains this to mean that with one swipe of their swords, the mighty soldiers of the tribe of Gad would cut off the head and arm of the enemy.What is the significance of such warfare?
ANSWER: In preparing the soldiers for war, the officers would announce that those who were fearful of sins they might have committed should not go out to the front lest they melt the heart of their fellows (see 20:8). The Gemara (Menachot 36a) says that speaking between putting on the arm tefillin and the head tefillin is a transgression which makes one unsuitable to be a soldier so that one must return from going to the battlefield.
The tribe of Gad were mighty warriors. This is evident from Yaakov's blessing to them, "Gad will recruit a regiment and it will retreat on its heel," which is actually a prophecy that in their battle to conquer Eretz Yisrael not one of their troops would be missing (see Bereishit 49:19, Rashi).
The cutting off the head and arm with one swipe is testament to the fact that they did not violate the law of not speaking between putting on the tefillin on the arm and the tefillin on the head, and therefore they were blessed with the phenomenal strength to destroy the enemy and not lose any troops in the battle.
"So Moshe died there...And no one knows his burial place to this day." (34:5-6)
QUESTION: Why is it necessary for the Torah to tell us that "no one knows his burial place to this day"?
ANSWER: It was once common for debates to take place between Catholic theologians and Torah scholars. In the course of these debates, the priests would attempt to question the authenticity of Torah.
Once, such a debate took place between a Catholic priest and the famous talmudist Rabbi Yehonatan of Eibeshitz. The priest asked the Rabbi, "Since many people witnessed the departure from Egypt and the splitting of the sea, I can accept the Torah account of these events as correct, but how can we verify what the Torah says (Shemot 34:25) that 'he remained there with Hashem for forty days and forty nights - he did not eat bread and did not drink water' "?
Rabbi Yehonatan replied, "The last episode recorded in the Torah about Moshe is that he died and no one knew his burial site. If so, couldn't the Torah have written that he never died, and that he went up to heaven and continues to live on forever? Obviously, the Torah has no inclination to falsify or exaggerate, and everything it tells us is the truth."
"He buried him in the valley, in the land of Moab, opposite Beit-Pe'or." (34:6)
QUESTION: Rashi says that Moshe's grave was prepared there from the time of the six days of creation to make atonement for the sin of Pe'or. Why was preparation necessary before the sin of Pe'or?
ANSWER: The Gemara (Avodah Zarah 44b) relates that Rabbi Gamliel was once was bathing in a bathhouse that happened to be in the same courtyard with an idol. He was asked, "Doesn't the Torah say 'v'lo yidbak beyadecha me'umah min hacheirim' - 'No part of the banned property may adhere to your hand' (13:18), which implies that one should distance oneself as much as possible from idols and not derive any benefit from them."
He replied, "The bathhouse was here long before the idol, and since the idol came in to my territory, the prohibition of 'no part of the banned property may adhere to your hand' does not apply."
Since some may wonder how was it permitted to bury Moshe next to the idol of Pe'or, Rashi explains that his burial place was prepared in that place long before the idol was put there; consequently, it is as though the idol came into his territory and not the reverse.
"He buried him in the valley, in the land of Moab, opposite Beit-Pe'or and no one knows his burial place to this day." (34:6)
QUESTION: The Torah is very precise about the location where Moshe was buried. How is it possible that "no one knows his burial place to this day"?
ANSWER: A small Jewish community in Poland was once looking for a Rabbi. Upon hearing the fame of a young Rabbi who was recently ordained with honors at a prominent yeshivah, they and sent a delegation to visit him and to invite him to become the Rabbi of their community. They were unable to offer him much financial inducement, and knowing that the community was small and that there were very few scholars learned in the Torah with whom he could associate, he declined the offer.
When the delegation sensed its failure to realize its mission, one of the men spoke up and said: "Do you know that some of the most prominent Torah luminaries such as the Rambam, Rashi and the Rema are buried in our community?" The Rabbi understood the implication. If he accepted the position he would be successor to a whole galaxy of distinguished Rabbis. Furthermore, after he had lived his span of life on this earth, his earthly remains would come to repose in the cemetery of the community alongside his distinguished predecessors.
The naive, unsuspecting Rabbi was won over and he accepted the position. It was not long after coming to the community that the Rabbi realized he had made a mistake. His salary was nothing to boast of and not having any learned friends in the community he felt rather lonely. One day, when he was especially lonesome, he decided that he would go out and visit the cemetery and see for himself who his great predecessors were. He walked through the length and the breadth of the cemetery examining each monument carefully, but found no names that he recognized.
He returned home and sent for the men of the delegation who had visited him in the first place. When these men arrived he said to them, "Gentlemen, you will recall that you told me that you have some of the most prominent and distinguished Rabbis interred in your city. Please tell me who are these Rabbis, these prominent scholars?"
The spokesman for the delegation answered, "Why, Rabbi, in our community you will find Rashi buried. You will also find the Rambam and the Rema interred here." At this the Rabbi became infuriated: "How dare you say these things to me! The Rambam is interred in Tiberias, Rashi is buried in France and the Rema's grave is in Cracow." The spokesman again answered, "Rabbi, do not get angry with us, for we have spoken the truth. You can go to Tiberias and visit their Yeshivas and shuls and you will see that the Rambam still lives there. He is discussed, his words are studied with the greatest respect. You can go through the Jewish academies of France and you will see that Rashi lives there. Young and old are engaged in studying his words. He is part of the life of everyone who learns the Chumash and the Gemara. You can go to Cracow and you will see that the Rema, the great Rabbi Moshe Isserles, still lives there. The people live by the rulings he set forth in the Shulchan Aruch.
"However, in our community all these great and prominent leaders of the Jewish people are dead and buried. You will not find anyone here, among our young and old, repeating words of the Rambam or of Rashi
or of the Rema. It is true, Rabbi, that all these great masters of Jewish law are 'buried' here in this community."
The Torah is telling us that Moshe is buried in the valley, in a place where Torah light does not penetrate, and where Torah enlightenment is altogether absent. He is buried in the land of Moab, among primitive and uncivilized people. He is buried opposite Beit Pe'or - idol worshippers may not have heard of Moshe. However, the Torah tells us, in the Jewish community where children go to Yeshiva and elders study the Torah no one knows his burial place to this day. Although Moshe physically died, he still lives on and will continue to live as long as the Torah is studied.
"And no one knows his burial place to this day." (34:6)
QUESTION: The Gemara (Sotah 13b) relates, "The wicked government once sent to the governor of Beit Pe'or, 'Show us where Moshe is buried.' When they stood above, the site appeared to them to be below. When they stood below, it appeared to be above. They divided themselves into two parties; to those who were standing above it appeared below, and to those who were below it appeared above."Why was the government eager to know where Moshe was buried?
ANSWER: This Gemara can be interpreted as a metaphor for the relationship between the nations of the world and the Jewish people.
Moshe was the one who gave the Torah to the Jewish people, and till this very day it is referred to as Torat Moshe - the Torah of Moshe. It is the spiritual life-source of Klal Yisrael, and throughout the millennia nations of the world have endeavored to "bury" Moshe - i.e. influence the Jewish people to assimilate and detach themselves from Torat Moshe.
Some have advocated that "the burying of Moshe" can be accomplished through an approach of "amdu lema'alah" - "standing above" - elevating the Jews to high positions, giving them prestige and honor, so that ultimately they will join the secular society and abandon the teachings of the Torah. When this method failed, others tried "amdu lematah" - "standing below" - pushing the Jews downward. They imposed harsh economic restrictions upon them, discrimination, persecution and oppression, anticipating that this would "bury Moshe" - force the Jewish people to assimilate or be physically eradicated. And there have also been advocates of combining the two approaches.
Thank G-d, all efforts have failed and no one has been able to find a way to "bury Moshe" - extinguish the light of Torah from the Jewish people. Jews and Torah are inseparable, and their attachment will be eternally vibrant.
"The Children of Israel bewailed Moshe in the plains of Moav for thirty days; then the days of tearful mourning for Moshe ended." (34:8)
QUESTION: The Gemara (Temurah 16a) says that three thousand halachot were forgotten in the mourning period for Moshe. In an effort to recall the halachot they asked Yehoshua to inquire [from heaven - see Maharsha] about them. He told them, "Torah is not in heaven" (30:12), i.e. after the giving of the Torah, all questions about Torah laws have to be decided on earth and not in heaven (see Bava Metzia 59b). They approached the prophet Shmuel and he told them, "It is written, 'These are the commandments that Hashem commanded Moshe to the Children of Israel on Mount Sinai' (Vayikra 27:34), and a prophet has no permission to add anything new." When Pinchas was approached he replied like Yehoshua, "Torah is not in heaven," and when Elazar was approached to seek clarification, he gave a response identical to Shmuel's.Why did two give one response and two another?
ANSWER: When the people approached these four with their request to find out the halachot, their intention was that they do it either by making an inquiry via the urim vetumim or by using their prophetic powers.
According to the Gemara (Yoma 73b), inquiries through the urim vetumim can be made for a king. Yehoshua succeeded Moshe as the king of Klal Yisrael, and thus they asked of him to inquire from heaven - Hashem - through the urim vetumim regarding the halachot. Therefore he told them, "Torah is not in heaven." Pinchas was a Kohen anointed for war (see Sotah 43a), and he, too, had the right to inquire through urim vetumim (see Yoma 83b), thus he gave the same reply.
Shmuel and Elazar were not in a capacity which would permit them to inquire via the urim vetumim; hence, the intent of the people who approached them was that they use their prophetic powers to make an inquiry. Hence, they responded, "These are the mitzvot...and from this it is learned that a prophet cannot add anything new to Torah."
"Never again has there arisen in Israel a prophet like Moshe." (34:10)
QUESTION: It should have said, "velo yakum" - "there will not arise" - in future tense?
ANSWER: The uniqueness of Moshe's form of prophecy was that while all the other prophets received their revelations while dreaming and lying down, Moshe would be standing upright and alert while Hashem conversed with him (see Rambam, Yesodei Hatorah 7:6).
With the word "kam" which literally means "standing," the Torah is saying, "There never again will be a prophet in Israel who will receive a prophecy while 'kam' - 'standing'" - similar to the way Moshe received his revelations.
"And by all the strong hand and awesome power that Moshe performed before the eyes of all Israel." (34:12)
QUESTION: On Simchat Torah, as soon as we conclude the reading of Devarim, we immediately start anew from Bereishit to demonstrate that Torah is like a circle: it has no end and no beginning. To accentuate this, it is customary to connect the final words of Devarim with the first words of Bereishit.What message can be derived by this connection?
ANSWER: The final letter of the Torah is a "Lamed", and the opening letter is a "Beis", which together spell the word "leiv" - "heart." This alludes to what our sages say (Sanhedrin 106b), "Hashem desires the heart" i.e., righteousness, as it is written, "Hashem sees into the heart" (I Samuel 16:7)
The message implied is that Hashem does not judge people merely by the extent of their Torah scholarship, but rather by the righteousness and devotion to Him that is in their heart.
Alternatively, Rashi explains that the thing Moshe performed "before the eyes of all of Israel" was the shattering of the Tablets, and Hashem ratified His decision. The Gemara (Avodah Zarah 3a) says that at the time of creation, Hashem made a condition that, "If the Jews will accept My Torah, it is good, otherwise I will return you all to 'tohu vavohu' - 'unformed and void.' " If so, why did Moshe shatter the Tablets and not worry about destroying the world?
The Gemara (ibid.) says that heaven and earth cannot be witness that the Jews observe the Torah because they have a vested interest, as the pasuk says, "Were it not for My covenant (Torah) day and night, I would not have appointed the ordinances of heaven and earth" (Jeremiah 33:25). Tosafot asks, "But why isn't the mere fact of their existence proof that the Jews observe Torah?" and answers that heaven and earth exist in merit of the Jews' consent to accept Torah, as is indicated by Hashem's condition that their existence is contingent "im Yisrael
mikablim et Torati" - "if the Jews accept My Torah" - without saying "observe" or "study."
According to the Ba'al Haturim, the word "Bereishit" is an acronym for "Barishona Ra'ah Elokim Sheyisroel Yikablu Torah" - "In the beginning G-d saw that the Jews would accept the Torah." Consequently, when Moshe caused the shattering of the Tablets "le'einei kal Yisrael" - "before the eyes of the entire community" - he was not concerned that this would affect the existence of the world because "Bereishit" - it will remain in existence in merit of the Jews' original consent to accept the Torah at the time it was offered to them.
Alternatively, Rashi explains the words "le'einei kal Yisrael" - "before the eyes of all Israel" - as a reference to Moshe's shattering the Tablets before their eyes. Rashi also explains that the reason for the Torah starting with the word "Bereishit" is to teach that the world was created "bishevil reishit" - "for the sake of things that are called 'reishit' - 'beginning.' " Among these things are the Jewish people who are called "reishit tevuato" - "the first of His crop" (Jeremiah 2:3).
While superficially the shattering of the Tablets appears to be a denunciation and an expression of the unworthiness of the Jewish community, in reality Moshe loved Klal Yisrael deeply, as is evident from his pleading with Hashem on their behalf. His intention with the shattering of the tablets was not, G-d forbid, to degrade them or hurt them, but on the contrary to inspire them to do teshuvah which ultimately would elevate them.
To accentuate Moshe's love for Klal Yisrael, the Torah says that the shattering of the tablets was intended specifically as a message "le'einei kal Yisrael" - "for the Jews to see" - to inspire them to repent. However, regardless of the status of the Jewish community, "Bereishit bara Elokim" - The whole world should know that Hashem loves the Jewish people and only because of "reishit" - "the Jews" - did Hashem create heaven and earth for all to enjoy.
