Dvar Torah for Parshas Nitzavim-Vayeilech

       Parshas Nitzavim-Vayeilech always comes out the week before Rosh Hashanah, and it’s fitting that it does. As Moshe wraps up his final instructions and guidance for Bnei Yisrael before his death, his focus on this parsha turns to Teshuva. The idea that the nation will make mistakes (to whatever degree) is taken for granted; the key is they should repent. Moshe tells them how Hashem will be with them every step of the way, guiding them back to Him behind the scenes. And when they reach their goals, the relationship between them and Him will be stronger than ever before.

       One of the most famous series of pesukim in the entire Torah is found in Parshas Nitzavim, and gives us a great idea of the connection we intrinsically share with Hashem.

       "כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא. לֹא בַשָּׁמַיִם הִוא ... וְלֹא מֵעֵבֶר לַיָּם הִוא ... כִּי קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ" “For this commandment that I command you today, it is not hidden from you and it is not distant. It is not in the heavens…Nor is it across the sea…Rather, the matter is very near to you, in your mouth and in your heart, to perform it.” (Devarim 30:11-14). The Ohr HaChaim asks several pertinent questions on these pesukim. Why does the Torah differentiate between the commandment being hidden or far away? Couldn’t distance be included in the concept of ‘hidden’? Furthermore, what’s the big deal about something being across the sea? It’s one thing for it to be in the heavens, it’s impossible for any living being to get it. But across the sea, while it may be difficult, it’s still possible for one to go there. Even more so nowadays!

       The Ohr HaChaim suggests that perhaps the phrases in the pesukim can be discussing different concerns. The Torah was a completely God created document; Man had nothing to do with it at all. Factor in everything that went into Bnei Yisrael receiving it at Har Sinai, one could easily think that there are aspects of the Torah that are completely inaccessible, or ‘hidden’, to man. It’s just that everything about it is completely out of the realm of man, physically and intellectually. And it’s not as if one could go up to the heavens to discover those esoteric ideas! The Torah responds directly to these concerns. Explains the pasuk, nothing from the Torah is hidden from us (though some aspects may be more difficult to understand than others), because someone already went up to the heavens to get it (Moshe)! It has no come completely into the realm of Man and is completely accessible.

       The second set of phrases then corresponds to the performance of mitzvos. The pasuk suggests that we may be worried about how far away the mitzvos are from us, and how could we go all the way across the ocean to do them; what would this parable be referring to? The Ohr HaChaim explains that once our concern about going up to the heavens for the Torah was answered by Moshe, another concern has arisen. Moshe will not be able to fulfill all the mitzvos as there are many that can only be performed in Eretz Yisrael and he won’t be entering with the rest of Bnei Yisrael. Perhaps if Moshe, the one man capable of bringing us the Torah, can’t fulfill all the mitzvos, then neither can we! So the pasuk tells us that while Moshe may not be entering Eretz Yisrael, the rest of us are. The mitzvos are not “across the sea”, they are in fact “very close to you, in your mouth and in your heart, to perform it.” You don’t have to go up to the heavens like Moshe, and you don’t need to be someone who could like Moshe, in order to take ownership of the Torah and become a true servant of Hashem.

Shabbat Shalom!

Click here for last year's Dvar Torah & Podcast for Parshas Nitzavim & Vayeilech

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Dvar Torah & Podcast for Parshas Ki Savo

 

       Parshas Ki Savo begins with the mitzvah of Bikkurim. Every year, everyone would come to Yerushalayim with the first produce to sprout in their fields. They came to the Beis Hamikdash, presented their fruits to the Kohen, and thanked Hashem for their harvest. The time of Bikkurim was a special time in Yerushalayim as the nation as a whole celebrated the harvest, the Beis Hamikdash, and their relationship with Hashem. While this mitzvah only applied to produce grown in Eretz Yisrael, the connection of the mitzvah to the land runs even deeper. Out of all the produce grown, the only ones obligated in Bikkurim were the Shivas Haminim, the seven fruits considered special to Eretz Yisrael. In this way, the mitzvah also celebrated our residence of and the beauty of Eretz Yisrael.

       An example of this idea is found in one of the first Rashis in the parsha. While explaining that only the Shivas Haminim were brought as Bikkurim, Rashi explains that the olives of Eretz Yisrael had their oil gathered inside of it. The simple explanation is that this is a compliment on how much oil you could gather from olives of Eretz Yisrael. However, there is much more to it than that.

       The Sifsei Chachamim asks a simple question on this Rashi. Back in Parshas Eikev, the Torah discussed all the wonderful things about Eretz Yisrael, including the Shivas Haminim. When the Torah mentions the oil coming from the olives, Rashi explains this that the olives of Eretz Yisrael make oil; since there are olives that don’t make oil, this is an important point to make (See Devarim 8:8). But why in our parsha does Rashi explain it differently? Shouldn’t the compliment of the olives of Eretz Yisrael be the same in both places?

       He explains that it depends what you are comparing. Back in Parshas Eikev, we were comparing the olives of Eretz Yisrael to the rest of the world. While the world in general has both olives that give oil and others that don’t, all the olives of Eretz Yisrael give oil. That’s what makes them so special. Here in Ki Savo, we are comparing the fruits of Eretz Yisrael to themselves. When it comes to Bikkurim, quality is definitely preferred over quantity. This mitzvah is meant to celebrate the Land and all that makes it great. Even if you don’t have much, the point is to bring your best.

       There are olives that their oil is too strong for their flesh, and it comes spilling out of them. While it’s good to have such a surplus of oil, the fact that the oil flows out before you can harvest it means you are losing most of that oil. Additionally, it can also harm the flesh of the olive so by the time you get to the harvest, nothing is left. However, the olives that can hold their abundance of oil, you can still collect all that oil and also have perfectly preserved olives. Those are the ones you really want. This is just one example of how special the produce of Eretz Yisrael can be. Its normal olives are already better than the best olives of the world. And even within the Land, there is a second level of olive even better than those. And those are the olives you present in the Beis Hamikdash as your Bikkurim.

Shabbat Shalom!

Click here for last year's Dvar Torah & Podcast for Parshas Ki Savo

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Dvar Torah and Podcast for Parshas Ki Seitzei

       Throughout Sefer Devarim, Moshe Rabbeinu gives over directions and guidance for the Bnei Yisrael as they prepare to enter Eretz Yisrael without him. Parshas Ki Seitzei includes many laws dealing with personal relationships, such as marriage, divorce, and inheritance. There are also many laws dealing with interpersonal relationships such as kidnapping, runaway servants, personal hygiene, and our topic this week, Lashon Hara.

       While we don’t need the Torah to tell us that a culture that engages in gossip or worse is not good for anyone, in Judaism, it’s actually the law that you are not allowed to speak bad about someone else. (There are of course circumstances where it would be necessary to say something unflattering about someone else, but those cases are certainly not the majority and definitely don’t include simple gossip.) Amazingly, one of the ironclad laws that we are required to follow from the Torah prohibits gossip. Can you imagine a culture where you were actually punished for gossip by the law? That’s what we have.

       It is a well-known idea that the punishment for speaking lashon hara is tzara’as, a sickness similar to leprosy except that it is completely controlled by your spiritual state of being. Getting and recovering from tzara’as has nothing to do with bacteria, it is completely determined by your evil speech and subsequent repentance for it. The Torah discusses at length in various places the laws of  what you should do when you have tzara’as, and Moshe reminds Bnei Yisrael in our parsha to follow those laws (See Devarim 24:8).

       He then follows it up with what seems like a warning, but actually says even more. “זָכ֕וֹר אֵ֧ת אֲשֶׁר־עָשָׂ֛ה יְהֹוָ֥ה אֱלֹהֶ֖יךָ לְמִרְיָ֑ם בַּדֶּ֖רֶךְ בְּצֵֽאתְכֶ֥ם מִמִּצְרָֽיִם” “Remember that which Hashem, your God, did to Miriam, when you left Egypt” (9). If we look back in Parshas Beha’aloscha, we have the story of when Miriam got tzara’as for speaking ill of Moshe (See Bamidbar 12). Honestly, what she said wasn’t even that bad, it may not even have been lashon hara! Chazal teach us that since she was one of the greatest people of the generation, Miriam was held to a higher standard. Therefore, she got tzara’as for something which for someone else may have been overlooked. For the rest of the nation though, it was an important event; even the leaders of the generation were not exempt from anything. If Miriam could get tzara’as, anyone could. On a simple level, this is what Moshe is reminding the people by mentioning this here.

       The Ramban takes this idea a little further. The use of the word ‘zachor’ here in the pasuk is intriguing. While the simple translation of this word is to ‘remember’, there are many instances where the Torah uses it to mean something more. For example, the Aseres Hadibros famously say, “זָכוֹר֩ אֶת־י֨וֹם הַשַּׁבָּ֜ת לְקַדְּשׁ֗וֹ” “Remember the day of Sabbath to make it holy” (Shemos 20:8); later on in this week’s parsha, we are given the famous edict to wipe out Amalek which begins with, “זָכ֕וֹר אֵ֛ת אֲשֶׁר־עָשָׂ֥ה לְךָ֖ עֲמָלֵ֑ק” “Remember that which Amalek did to you” (Devarim 25:17). These examples are not just reminders that we should keep Shabbos or wipe out Amalek, they are actual commandments to do so! The Ramban explains that this example of Miriam is also not meant as a reminder not to speak Lashon Hara, but an actual commandment not to.

       What exactly is the framework of this type of commandment? The actual wording of the Torah says to remember, seems simple enough. But if the Ramban is correct that it actually means not just to remember but to actually do it, then our understanding of the word ‘zachor’, and consequently, the meaning of this commandment, is not completely clear.

       The Ramban looks back at our example of Shabbos. While the first reading of the Aseres Hadibros in Sefer Shemos says “זָכוֹר֩ אֶת־י֨וֹם הַשַּׁבָּ֜ת”, the second reading, found earlier in Sefer Devarim reads, “שָׁמ֛וֹר אֶת־י֥וֹם הַשַּׁבָּ֖ת לְקַדְּשׁ֑וֹ” “Keep the day of Sabbath and make it holy” (Devarim 5:12). Shamor means to actually keep the mitzvah, what does zachor add to this? The Ramban explains that shamor means that you are keeping the mitzvah in your soul and in your actions, while zachor means that it’s something always being mentioned.

       One of the truest statements in life is actions speak louder than words. If you do what you are supposed to do in the proper manner, you are on the path to a good life. But even doing proper actions does not compare to someone who supplements those actions with words as well. Someone who feels an enthusiasm and passion for what he does will inevitably end up bringing those things up again and again. Whether it’s for others or even just for himself, if it’s something meaningful, it will find its way into his mouth and out into his conversations.

       This is the obligation of zachor. Don’t just keep Shabbos, get excited for Shabbos! Don’t just remember what Amalek did, make sure you understand what evil is and why Amalek fits that description, and eradicate that evil from yourself. And don’t just try not to say lashon hara, make an effort to say nice things, promote kindness and acceptance. Even the smallest slights can cause damage, just look at the story of Miriam.

       And it’s not just Shabbos where we see zachor and shamor in tandem. Right here by tzara’as we see the same thing. When the pasuk here says to be sure to keep all the laws of tzara’as, the phrasing it uses is, “הִשָּׁ֧מֶר בְּנֶֽגַע־הַצָּרַ֛עַת” “Be cautious regarding the lesion of tzara’as” (24:8). The Shamor root appears here too, reminding us that this obligation is not just about not speaking evil, it’s about being a force for good.

Shabbat Shalom!

Click here for last year's Dvar Torah for Parshas Ki Seitzei

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Dvar Torah & Podcast for Parshas Vayeilech

       Parshas Vayeilech contains the last few moments of Moshe’s time as the leader of Bnei Yisrael. While he still has to give last words of guidance and bless to the nation, this week’s parsha is where we begin to see his authority removed. But this did not stop him one bit, as the parsha begins, “וַיֵּ֖לֶךְ משֶׁ֑ה” “And Moshe went” (Devarim 31:1). Where did he go? He went to accomplish, he went to teach and guide, he went to help his people as much as he could.

       The end of the parsha contains a pasuk that, while famous, is perhaps overlooked in its true significance. It illustrates that even when he was no longer the complete leader of Bnei Yisrael, Moshe was still an important figure; this includes nowadays as well. “וַיְהִ֣י | כְּכַלּ֣וֹת משֶׁ֗ה לִכְתֹּ֛ב אֶת־דִּבְרֵ֥י הַתּוֹרָֽה־הַזֹּ֖את עַל־סֵ֑פֶר עַ֖ד תֻּמָּֽם” “And it was, when Moshe finished writing the words of this Torah in a scroll, until their very completion.” (ibid: 24). The pesukim following this one write that Moshe told the Leviim to take the completed Torah scroll and place it by the Aron, to remain there eternally as a testimony to its truth.

       Interestingly, if you look earlier in the parsha, in Pasuk 9, there’s a similar idea taking place. “וַיִּכְתֹּ֣ב משֶׁה֘ אֶת־הַתּוֹרָ֣ה הַזֹּאת֒ וַיִּתְּנָ֗הּ אֶל־הַכֹּֽהֲנִים֙ בְּנֵ֣י לֵוִ֔י” “Then Moshe wrote this Torah, and gave it to the Kohanim, the sons of Levi.” What is the difference between this earlier Torah that was given to the Kohanim and the Torah in Pasuk 24? The Ramban points out a distinction in the pesukim that shows the major difference between them. Pasuk 24 ends with the phrase “עַ֖ד תֻּמָּֽם”, “until their completion”; pasuk 9 makes no mention of any completion. The Ramban explains the significance behind this difference. The mitzvos had been (almost) entirely given over by pasuk 9, therefore, Moshe wrote over a copy of the Torah to be used, probably as a master teaching guide. However, he didn’t tell the Kohanim to place it anywhere specific, like he did with the Torah from pasuk 24, since it was not intended to be a testimony. Why not? Because it wasn’t finished yet.

       There was still another section of the Torah that had to be written. “וַיִּכְתֹּ֥ב משֶׁ֛ה אֶת־הַשִּׁירָ֥ה הַזֹּ֖את בַּיּ֣וֹם הַה֑וּא” “And Moshe wrote this song on that day” (ibid: 22). These last few parshiyos make up this song, and even though they may not contain mitzvos (actually, pasuk 19 in Parshas Vayeilech is considered the final mitzvah in the Torah, the commandment to write a Sefer Torah), they are still part of the Torah. Pasuk 24 is Moshe writing a fully completed Sefer Torah. At this point, the Torah portion of the Written Torah was closed, sealed, nothing more could be added to it. Finally, it was ready to be used as testimony; hence, it was deposited by the Aron.

       While it’s cool to see exactly when the Torah became the Torah, there is another point to be made here concerning Moshe Rabbeinu. Moshe is the greatest leader in our history. After leading the Bnei Yisrael for all those years, this parsha shows us he was still committed to bringing out the best in every person, even after he was no longer the official leader. Perhaps that is why his title historically is not as our leader, but our rebbi; our master, teacher, and guide. One of the final acts Moshe did in his lifetime was putting the final stamp on the written Torah. A book written entirely under the auspices of Hashem Himself, something which can never be edited, changed, or discarded. The most important historical, law, and spiritual document we have today. Finished and sealed with the approval of Hashem, by Moshe Rabbeinu.

Shabbat Shalom!

Click here for a previous year's Dvar Torah for Parshas Vayeilech

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Dvar Torah & Podcast for Parshas Nitzavim

       Midrash can be one of the most enjoyable ways to study the parsha. Its combination of stories, parables and Jewish wisdom are easily given over and understood by people of all ages. The difficulty of learning Midrash is understanding where it comes from. While our knowledge of the information contained in Midrash is ultimately the result of it being passed down through the generations, the stories don’t appear in the text; the lessons seem unconnected to the verses from which they are deduced.  How are Chazal able to deconstruct pesukim in order to know all of this information?

       There is an example in this week’s parsha which helps explain how the meforshim work, how different commentaries read the pesukim in order to arrive at their explanations. The pasuk says, “וְלֹא אִתְּכֶם לְבַדְּכֶם אָנֹכִי כֹּרֵת אֶת הַבְּרִית הַזֹּאת וְאֶת הָאָלָה הַזֹּאת. כִּי אֶת אֲשֶׁר יֶשְׁנוֹ פֹּה עִמָּנוּ עֹמֵד הַיּוֹם לִפְנֵי יְהוָה אֱלֹהֵינוּ וְאֵת אֲשֶׁר אֵינֶנּוּ פֹּה עִמָּנוּ הַיּוֹם” “Not only with you am I making this covenant and this oath, but with those standing here with us today before Hashem, our God, and also with those who are not here with us, this day.” (Devarim 29:13-14). The pasuk seems to indicate that this oath Hashem made with Bnei Yisrael was not just placed on the ones alive at that time, but even those who had not yet been born! Millennia of Jews were subject to a deal they had no part in. Many commentaries question how this was even possible!

       The Midrash offers an answer; Hashem brought the souls of every Jew, including those who had never been born, to be present at this oath. While this would certainly solve the issue, how do we see this in the pesukim? The first half of pasuk 14, when describing those present, says, “with those standing here with us”. The second half, describing those who aren’t present, writes, “also with those who are not here with us”. How come the second half doesn’t describe the people as “not standing”, the opposite of the first half? The Kli Yakar explains that this is the point in the pasuk from which the Midrash learns out the well-known tradition of all Jews being eternally beholden to the covenant with Hashem. The people being referred to in the second half of the pasuk are not standing because they cannot stand. They don’t have a physical form at this point in time; they are unborn and still in their spiritual form known as a soul.

       There are other words in the pasuk and subsequent pesukim that solidify this point even further, but the point has already been made. Midrashim don’t come out of nowhere; they have a solid tradition of being passed down through the generations, the same way all of world history has been passed down. The only difference is we also have proofs to each story and piece of wisdom, buried in the words of the Torah. The ultimate book of wisdom containing the secrets of the universe has our tradition just waiting for us to uncover its mysteries.

Shabbat Shalom!  

Click here for last year's Dvar Torah & Podcast for Parshas Nitzavim

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Dvar Torah & Podcast for Parshas Ki Savo

       This week’s parsha, Parshas Ki Savo, continues Moshe’s farewell address to the Bnei Yisrael. As part of a further acceptance of the Torah, the Bnei Yisrael are told of the advantages and responsibilities of keeping the Torah. To represent this, Moshe splits the nation in half and has each stand on a different mountain. One half stands on Har Grizim and accepts the blessings of the Torah, while the second stands on Har Eival and accepts the curses. The final curse of Har Eival has an interesting word choice which the commentaries examine.

       “אָר֗וּר אֲשֶׁ֧ר לֹֽא־יָקִ֛ים אֶת־דִּבְרֵ֥י הַתּוֹרָֽה־הַזֹּ֖את לַֽעֲשׂ֣וֹת אוֹתָ֑ם” “Cursed be he who does not uphold the word of this Torah, to fulfill them” (Devarim 27:26). The word in question is “יָקִ֛ים” “uphold”; what is this meant by needing to ‘uphold’ the Torah? It sounds different than simply performing the mitzvos, but why wouldn’t the Torah focus on someone who is not keeping it?  The Ramban gives several different answers to this question, each with a different perspective.

       His first answer is perhaps the most profound. The Torah is not telling you that you will be cursed if you don’t do a mitzvah properly; there is a potential punishment for not doing a mitzvah, but that is not what is being referred to here. Instead, the Torah is focusing on your broader beliefs. Do you believe the Torah is true and from God, do you believe He rewards and punishes based on your actions, do you accept that refusal of either of these is the denial of God? In other words, do you affirm to uphold the Torah; not to perform the individual laws, but in the more basic sense of what the entire Torah represents!    

       As we approach the Yomim Noraim and work on doing Teshuvah, it’s important to keep this idea in mind. It’s not good when we make mistakes, but mistakes will happen and we need to fix them. More importantly, we need to think of our motivation behind our mistakes; are we keeping the bigger picture in perspective. What is our level of emunah? That is the big picture, perhaps even the main idea, we need to work on going into the new year. By reaffirming our belief in Hashem and how He runs the world, we can also help ourselves get rid of those mistakes, and  go back to performing every mitzvah that comes our way promptly and enthusiastically.  

Shabbat Shalom!

Click here for last year's Dvar Torah & Podcast for Parshas Ki Savo

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Dvar Torah & Podcast for Parshas Shoftim (Celebrating 9 years of AIMeMTorah!)

       This week's marks the beginning of the 9th year of AIMeMTorah. Thank you to all our subscribers and readers for your continued support, we look forward to sharing divrei Torah with you many more years to come.

       Perhaps the most central theme of Parshas Shoftim is the responsibilities and authorities of the leaders and guides of Bnei Yisrael. This position would develop over time, beginning with a single authority in Moshe Rabbeinu, morphing into prophets and Shoftim, and eventually splitting into a Beis Din responsible for determining and deciding all matters related to Torah law, and a king responsible for enforcing the law and day-to-day needs of the nation. During the time that Moshe was leading the nation and they could observe his direct pipeline to Hashem, it was easier to accept his authority and believe he was giving over the correct message. However, as we moved away from Moshe, and the leaders’ connection with Hashem became more hidden, it became necessary for the Torah to establish the authority of the nation’s future leaders.

       A clear example of this is found in Perek 17 Pasuk 11, “עַל־פִּ֨י הַתּוֹרָ֜ה אֲשֶׁ֣ר יוֹר֗וּךָ וְעַל־הַמִּשְׁפָּ֛ט אֲשֶׁר־יֹֽאמְר֥וּ לְךָ֖ תַּֽעֲשֶׂ֑ה לֹ֣א תָס֗וּר מִן־הַדָּבָ֛ר אֲשֶׁר־יַגִּ֥ידוּ לְךָ֖ יָמִ֥ין וּשְׂמֹֽאל” “According to the teaching that they will teach you and according to the judgment that they will say to you, shall you do; you shall not turn from the word that they will tell you, right or left.” Rashi comments on the usage of the phrase “right or left”, that even if they tell you left is right and right is left, you must listen to them. The Ramban expands on this that even if you believe the opposite of what Beis Din determines is the halacha, even to the point where it seems as obvious to you as the difference between right and left, you must trust and support their decision.

       This same concept is seen later on in the parsha in perhaps an unexpected location. The Torah warns us, “לֹ֤א תַסִּיג֙ גְּב֣וּל רֵֽעֲךָ֔ אֲשֶׁ֥ר גָּֽבְל֖וּ רִֽאשֹׁנִ֑ים בְּנַֽחֲלָֽתְךָ֙ אֲשֶׁ֣ר תִּנְחַ֔ל בָּאָ֕רֶץ אֲשֶׁר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ נֹתֵ֥ן לְךָ֖ לְרִשְׁתָּֽהּ” “You shall not move back the boundary of your fellow, which the early ones marked out …in the land that Hashem, your God, gives you to possess it.” (19:14). As we saw earlier in the Torah, portions of Eretz Yisrael were divided out to each shevet based on a careful determination of what each tribe required. While Hashem was the one who determined these portions, the pasuk attributes it to the “early ones”, which the Ramban explains refers to Elazar the son of Aharon and his successor as Kohen Gadol, and Yehoshua bin Nun, the successor to Moshe, along with the heads of each individual tribe. Why are they given credit for acting on Hashem’s direct orders? In order to make the same point as before.

       The Written Torah is in many ways incomplete. There are many examples of laws found in the Torah with little detail to how they are supposed to be done. As a result, it is up to our Torah experts to determine the true meaning of the Torah and how we are supposed to practice. However, explains the Ramban, it’s impossible for everyone to come to the same conclusions when dealing with vagueness and ambiguity. Without trusting the authorities, the Torah would break down very quickly into several different versions. Therefore, the Torah itself teaches us that we must trust in our leaders.

       Even if an individual might have clearer logic, greater intelligence, or perhaps even better intentions, it makes no difference. As leaders of the Jewish people, they have been blessed with guidance from Hashem to the point where even though they may not be on the same level of greatness as Moshe, in our eyes we must afford them the same amount of respect.

Shabbat Shalom!

Click here for last year's Dvar Torah & Podcast for Parshas Shoftim

Thank you to everyone who participated in this year's SOS program. The program has now ended for the Summer. Stay tuned for next year's!

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