Dvar Torah for Parshas Shoftim & Podcast (8th Anniversary Edition!)

This week marks the beginning of the 8th year of AIMeM. Thank you so much for your continued support and we look forward to sharing Divrei Torah for many years to come!

       Parshas Shoftim discusses the different sections of leadership the Bnei Yisrael will have upon entering Eretz Yisrael. The halachos of smaller and larger Batei Din, the Kohanim and Leviim, and our topic this week, the King, are all mentioned. The role of the king is perhaps the most interesting as his role is not strictly a halachic position, but political as well. At the same time, he has a strong role in insuring the nation keeps to the Torah. With his position as a role model, he has halachos that apply specifically to him.

       In our parsha, there are three restrictions placed on the king. He is not allowed to own too many horses, the reason being according to the pasuk, to prevent Bnei Yisrael from returning to Mitzrayim, the horse capital of the world. Additionally, he is not allowed too many wives or to have more money than is necessary to provide for him and his household with certain a level of prestige. The pasuk following this list of restrictions says, “וְהָיָ֣ה כְשִׁבְתּ֔וֹ עַ֖ל כִּסֵּ֣א מַמְלַכְתּ֑וֹ” “And it will be, when he sits upon his royal throne…” (Devarim 17:18). Rashi explains that if he keeps to these restrictions, he will be worthy of sitting on the throne. But why these three things? What is special about them?

       The Kli Yakar explains that when the king sits on his throne, he really represents a different throne, the throne of Hashem. (See Divrei HaYamim I 29:23.) Therefore, he must stick close to the ways of Hashem and remove any potential matters which may deter him from this path. As we saw in Parshas Eikev (8:13-14), an abundance of money leads to ‘forgetting’ Hashem, meaning, not realizing that all things come from Him. Secondly, the prohibition of sending Jews down to Mitzrayim does not apply by all forms of business, just for buying horses. For all other items, there is no problem to go to Mitzrayim to buy them! Horses were used for the military and other shows of force and splendor; an overabundance of horses could lead the king to believe his military was strong enough to defeat any enemy, even without the help of Hashem. Since the best place to buy horses was in Mitzrayim, he was not allowed to send people there to purchase them.

       Lastly, as we saw with Shlomo HaMelech, having too many wives, i.e. too many competing outside influences, can easily lead to falling off the Torah way. With so many people clamoring for attention and influence, inevitably a few will attempt to stand out by suggesting something different, something that calls attention to them. While all of them will suggest things that follow the derech Hashem at first, eventually, the need for different ideas will lead them to suggest less moral activities, inevitably leading to the king falling off the path.

       While these laws were specifically set up for the king, the same principle applies to each and every Jew. We all have the obligation to be a role model and stay on the proper path. During the month of Elul, let us seek out the proper method that will allow us to safely navigate the road to remaining on a true course to avodas Hashem.

Shabbat Shalom!

Click here for last year's Dvar Torah 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!

Click here to listen this this week's Podcast (Also available on Apple Podcasts)

For any questions, comments, or to subscribe to our email list, please email is at AIMeMtorah@gmail.com.

Please Like us on Facebook and follow us on Twitter: @aimemtorah

Don't forget to check out hashkafahandbook.com to learn about my book,Reality Check. And Like it on Facebook.

Check out our other AIMeMTorah project, Nation's Wisdom!

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Dvar Torah for Parshas Devarim

       This week, we have another 'SOS' submission to AIMeMTorah. This week's Dvar Torah was written and recorded by Nussi Samuel, who is once again participating in the 'Summer of Subscribers' program. AIMeMTorah would like to thank Nussi for his Dvar Torah and his continued support for AIMeM.

       Moshe Rabeinu starts off this week’s parshah with veiled mussar in order to avoid embarrassing Klal Yisroel and not besmirch their honor, by explicitly stating their past failings. However, this was risky from another standpoint. According to many Meforshim, it was Moshe’s rebuke to Klal Yisroel that caused him to lose the privilege of entering Eretz Yisroel. In the story of the Mei Meriva, in which Moshe hit the rock instead of talking to it, he rebuked Klal Yisroel by saying “שִׁמְעוּ נָא הַמֹּרִים” “Listen, you rebels” (Bamidbar 20:10). So how come Moshe was not afraid to give mussar here in Sefer Devarim to Klal Yisroel? Furthermore, not only does Moshe give mussar to Klal Yisroel at this time, he even uses the same expression, calling them rebels; he says “וַתַּמְרוּ” “and you rebelled” in Devarim 1:26 and 43, and later on he says, “מַמְרִים הֱיִיתֶם” “you have been rebelling” (9:7)!

       There are many answers given, but we’ll focus on three.

       The Midrash says that when Hashem told Moshe to review the Torah by writing Mishnah Torah (the nickname for Sefer Devarim), Moshe planned on omitting any mention of the Klal Yisroel’s sins, and didn’t plan on rebuking them (Devarim Rabbah 1:8). R’ Simone says that it can be compared to the following parable:

       There was once a student walking with his teacher. His teacher was imparting to him the knowledge and craft of precious stones. The student saw a coal that was on fire and picked it up thinking it was a gem and got burnt. As he continued walking with his teacher, the student saw a precious stone and was afraid to touch thinking it was burning coal. The teacher explained that this stone he could pick up since it was a precious stone.

       Similarly, Moshe was afraid to give any mussar to Klal Yisroel since he gotten “burnt” back in Sefer Bamidbar when he told Klal Yisroel “שִׁמְעוּ נָא הַמֹּרִים”, and subsequently lost the privilege of entering Eretz Yisroel. Therefore, Hashem told him he had nothing to fear from giving mussar at this time, and encouraged Moshe to give the mussar.

       The second answer is, according to the Rambam, the sin that Moshe committed that lost him Eretz Yisrael, was not the fact that he gave mussar, but that he got angry when he exclaimed שִׁמְעוּ נָא הַמֹּרִים"”. Rashi in Parshas Matos concurs (Bamidbar 31:21) and says that each time Moshe got upset he made an error in judgement, including the instance of “שִׁמְעוּ נָא הַמֹּרִים”. His anger caused Moshe to hit the rock rather than speak to it, which cost him the privilege to enter Eretz Yisroel. So, it wasn’t the Mussar that was the cause of the punishment but how the Mussar was given.

       A third possible answer is that there’s a difference in the usage of the word ‘rebels’ between Sefer Bamidbar and Sefer Devarim, When Moshe is saying “שִׁמְעוּ נָא הַמֹּרִים” in Sefer Bamidbar, he’s calling them out derogatorily and essentially saying who they are. However, by the instances in Sefer Devarim, the usage of ‘rebels’ seems more removed, as he’s speaking to Klal Yisroel’s actions as opposed to their character. Instead of attacking Klal Yisroel on a personal level, Moshe instead becomes a teacher, guiding his students towards the precious stones instead of screaming at them for picking up fire. That kind of mussar is one more easily heard and accepted, and one that Moshe wouldn’t get punished for.

       We should be careful not to label a sinner a failure but rather someone who may have made a mistake. This is true especially for ourselves as we all have shortcomings; we do not let it define ourselves and we certainly shouldn’t let others define themselves by it. If we want to be able to overcome our shortcomings and help others overcome theirs, we must remember that it’s not our true essence, they are actions that are correctable and forgivable.

Shabbat Shalom!

Nussi Samuel is originally from New York and now lives in Yerushalayim with his family, where he studies and teaches in various yeshivos. He is an annual contributor to the 'SOS' program. 

Click here for last year's Dvar Torah for Parshas Devarim

Click here for info on this year's 'Summer of Subscribers'! Spots are filling up, so be in touch!

Click here to listen this this week's Podcast (Also available on Apple Podcasts)

For any questions, comments, or to subscribe to our email list, please email is at AIMeMtorah@gmail.com.

Please Like us on Facebook and follow us on Twitter: @aimemtorah

Don't forget to check out hashkafahandbook.com to learn about my book,Reality Check. And Like it on Facebook.

Check out our other AIMeMTorah project, Nation's Wisdom!

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Dvar Torah for Parshas Mattos-Masei Podcast- SOS Edition

This week, we have a 'Summer of Subscribers' edition of AIMeMTorah. This week's Dvar Torah was submitted by Yossi Spira, a first-time contributor who lives in Yerushalayim with his family. To listen to Yossi's Dvar Torah podcast, click here. AIMeMTorah would like to thank Yossi for his participation in this year's SOS!

Click here for previous year's written Divrei Torah for Parshas Mattos and Masei

Click here to learn more about the 'Summer of Subscribers' program.

Shabbat Shalom!

For any questions, comments, or to subscribe to our email list, please email is at AIMeMtorah@gmail.com.

Please Like us on Facebook and follow us on Twitter: @aimemtorah

Don't forget to check out hashkafahandbook.com to learn about my book,Reality Check. And Like it on Facebook.

Check out our other AIMeMTorah project, Nation's Wisdom!

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Dvar Torah for Parshas Pinchas

       With the plague at the end of the previous parsha killing 24,000 people, Hashem commands Moshe and Elazar to conduct a new census of the Bnei Yisrael at the beginning of this week’s parsha, Parshas Pinchas. This census also informs us that the Bnei Yisrael were now ready to enter the Land as an important requirement had been fulfilled. “וּבְאֵ֨לֶּה֙ לֹא־הָ֣יָה אִ֔ישׁ מִפְּקוּדֵ֣י משֶׁ֔ה וְאַֽהֲרֹ֖ן הַכֹּהֵ֑ן אֲשֶׁ֥ר פָּֽקְד֛וּ אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל בְּמִדְבַּ֥ר סִינָֽי” “Among these there was no man who had been in the census of Moshe and Aharon when they counted the children of Yisrael in the Sinai desert.” (Bamidbar 26:64).

       After the sin with the Spies, Hashem decreed that all men alive at the time over the age of twenty, excluding Calev and Yehoshua, were to die in the desert. The pasuk tells us that this had now occurred. But Rashi quotes a medrash that explains that there were still people alive from that time, just not men. The women had not been included in the punishment, and even the ones who were over twenty at the time of the Spies were still alive and would enter Eretz Yisrael. The medrash explains “לפי שהן היו מחבבות את הארץ”, women love Eretz Yisrael. What is it about Eretz Yisrael that women connect to it more than men?

       The Kli Yakar gives two reasons; I would like to focus on the second. When it comes to rain in Eretz Yisrael, every year is an adventure. Will it be a drought or will there be plenty? One thing is for certain, it’s completely up to Hashem. Either the rains will come or they won’t. In Chutz La’aretz, the reality is different. Their rains are generally consistent, but they are not always the precise amount, and they don’t always fall in the proper location. Therefore, irrigation systems are put in place to bring the precise amount of water to the area where it is needed. These systems can be complex and difficult to build and maintain. Since there is more physical labor involved, it requires a lot more work for field hands, and a lot less reliance on Hashem.

       Eretz Yisrael is the opposite; the rain is entirely dependent on Hashem in the first place, so when the rains fall, they fall exactly where they are needed and with the exact amount. Even though there is still a lot of work needed to plow and plant the crops, the irrigation is taken care of, resulting in much less physical labor. In response to this, Hashem instituted Terumah and Maaser in Eretz Yisrael but not in Chutz La’aretz. In Eretz Yisrael, Hashem feels the farmers owe Him for providing a convenient irrigation system; therefore, He requires them to share their crops with His private employees, the Kohanim and Levi’im. Because they need to work harder, Hashem didn’t obligate the Chutz La’aretz farmers in these extra gifts.

       The women of that generation and today as well, have a special affinity towards the mitzvah of tzedakah that men do not share. They pined to enter a land that allowed them to fulfill their natural tendencies of sharing crops and bread with the needy; in fact, they were excited to go to a place that obligated them in tzedakah so they would be able to share this great mitzvah with their (hesitant) husbands! The report of the Spies could not influence them; they were too set on fulfilling this great mitzvah to believe any lashon hara that could be said about Eretz Yisrael.

Shabbat Shalom!

Click here for last year's Dvar Torah for Parshas Pinchas

Click here for info on this year's 'Summer of Subscribers'! Spots are filling up, so be in touch!

Click here to listen this this week's Podcast (Also available on Apple Podcasts)

For any questions, comments, or to subscribe to our email list, please email is at AIMeMtorah@gmail.com.

Please Like us on Facebook and follow us on Twitter: @aimemtorah

Don't forget to check out hashkafahandbook.com to learn about my book,Reality Check. And Like it on Facebook.

Check out our other AIMeMTorah project, Nation's Wisdom!

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Dvar Torah for Parshas Balak

       Parshas Balak begins with Balak, the new king of Midian, considering his options in front of the advancing Jewish nation. After seeing what they had done to the nation of Emori and to Og of Bashan, Balak had to do something to protect his people from the Bnei Yisrael. He decided to hire Bilaam, the famous sorcerer and the only non-Jewish prophet in history. Balak hoped that Bilaam could use his knowledge of the inner-workings of the universe to place a curse on the Bnei Yisrael, causing Hashem to stop looking favorably on them, and end their advancement towards Eretz Yisrael.

       Hashem performed a miracle, and even though Bilaam did everything correct in order to curse the Jews, Hashem changed the fabric of the world and did not let anything bad happen. In fact, Bilaam ended up blessing the Bnei Yisrael and showering them with amazing praise that we still mention today constantly. The miracle went so far, Chazal teach us, that every time Bilaam tried to curse us, he ended up saying a bracha instead. It is fascinating to read each one of the brachos and try to discover Bilaam’s true intentions. We end up learning a lot more about what is special about the Jewish People. This week, I’d like to discuss one such pasuk.

       One of the blessings is complimentary of the Bnei Yisrael while also being a Tefillah from Bilaam. “תָּמֹ֤ת נַפְשִׁי֙ מ֣וֹת יְשָׁרִ֔ים” “May my soul die the death of the upright” (Bamidbar 23:10). The Ohr HaChaim explains that while the majority of the blessings, like we explained earlier, were forced into Bilaam’s mouth in place of his intended curses, this phrase was actually something Bilaam said on his own. One explanation he gives for this plea is Bilaam’s desire to die a death of a great tzaddik, by entering Gan Eden with no delays. He admits that for a rasha like Bilaam, this would be impossible, and it seems a little far-fetched that he would think it was. But it fits very nicely with his next explanation.

       Bilaam was asking that he be told exactly when he was going to die, in order that right before his death, he could do Teshuvah for all his aveiros, and be considered like the greatest tzaddik when he arrived in heaven. He was among the most wicked people alive, he did evil despite his close connection with Hashem, he had never shown any desire to do anything good. All he wanted was to be able to benefit from the Shechinah after his death like the great tzaddikim, but he wasn’t willing to do anything about it until his death day. He couldn’t live even one day without doing evil.

       Says the Ohr HaChaim, there are many people like this, and we see many like this nowadays as well. There are many people who if they knew they were going to die, they would sincerely repent, not just because they were scared of judgement, but because they legitimately believe that what they are doing is wrong. However, if they did repent and commit to a better life, they would demand to die immediately, since they know about themselves that even though it’s a lifestyle they desire, they are unable to hold by it; they derive no pleasure in it. Because they don’t actually desire the lifestyle, they just want the reward that comes with it. They don’t appreciate what the Torah is and what it gives us, so they are unwilling to live by it. They are willing to die as tzaddikim, but they are unwilling to live as such.

       This was Bilaam’s attitude. He knew what was right, he was a Navi! However, he looked at the Torah with disgust and derision, and threw his opportunity away. But when it came down to it, he knew he was wrong. He wasn’t asking to die like a tzaddik, like Moshe and Aharon did through a kiss from Hashem, he knew that was unlikely; what he asked for was the opportunity to do Teshuvah and then to immediately die, so that he could collect the reward, but he wouldn’t have to live as a good person, as a Torah person, for even one second.

       Let’s not be like Bilaam; let’s not only be ready to die as Jews, let’s make sure we are willing to live as Jews as well. And then we won’t have to imagine what it would be like to die like a tzaddik like Bilaam did, we will already be living that way!

Shabbat Shalom!

Click here for info on this year's 'Summer of Subscribers'! Spots are filling up, so be in touch!

Click here for last year's Dvar Torah for Parshas Balak

Click here to listen this this week's Podcast (Also available on Apple Podcasts)

For any questions, comments, or to subscribe to our email list, please email is at AIMeMtorah@gmail.com.

Please Like us on Facebook and follow us on Twitter: @aimemtorah

Don't forget to check out hashkafahandbook.com to learn about my book,Reality Check. And Like it on Facebook.

Check out our other AIMeMTorah project, Nation's Wisdom!

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Dvar Torah for Parshas Chukas

       Parshas Chukas is known mostly for the halachos of the Parah Adumah, the Red Heifer, which was used to remove the status of Tumas Meis from an individual. It is also a transitional parsha for the Bnei Yisrael as two of their major leaders, Miriam and Aharon, Moshe’s siblings, passed away in this parsha. Since the slavery in Mitzrayim, Miriam and Aharon had always been there for the nation; Miriam as a midwife, saving Jewish babies from death, Aharon acting as peacekeeper between spouses and extended family as well. Their passing left a huge hole in the nation.

       When discussing Miriam’s death, Rashi quotes a gemarah in Moed Katan (28a) that asks, what is the significance of writing the death of Miriam directly after the laws of the Parah Adumah? The Gemarah answers just like the Parah atones for the tumah of Bnei Yisrael, so does the death of tzaddikim atone for the nation. The Kli Yakar says that there are four instances where the medrash connects the death of a tzaddik to the topic written next to it in the Torah. They are: the death of Nadav and Avihu and the halachos of Yom Kippur, the death of Miriam and Parah Adumah, the death of Aharon in this week’s parsha and the clothing of the Kohen Gadol, and the death of Aharon (rehashed in Sefer Devarim) and the breaking of the Luchos. The Kli Yakar goes on to explain that these four topics represent what a tzaddik does for us in this world, which explains why they are written next to each other.

       There is a gemarah in Brachos (17b) that says the sustenance for the entire world is provided in the merit of tzaddikim. There is also a medrash by Parah Adumah which explains that the reason why a Parah is used to remove tumas meis is because since the Bnei Yisrael sinned with a calf (by the Golden Calf), it is only right that the mother of the calf should come and clean up their mess! This is obviously a metaphor, but it shows a connection between Parah Adumah and Miriam. We are taught that the well in the desert was provided only in the merit of Miriam; together with the fact that as a righteous person, she also helped provide food for Bnei Yisrael, she is the mother of the nation, providing them with everything they needed to survive.

       Perhaps the most important function of a tzaddik is to show us the proper path to avodas Hashem and how to do the mitzvos. Losing that is an actual loss of Torah, similar to the breaking of the Luchos. Additionally, the merit of a tzaddik acts as a shield, protecting and masking the nation from all harm; similarly, clothing protects and masks the body. In fact, we are taught that the protective cloud surrounding the camp came in the merit of Aharon, and immediately after his passing, Bnei Yisrael were attacked as that protection was gone. This is the connection between the death of a tzaddik and the clothing of the Kohen Gadol, which also had the function of acting as atonement for the nation in certain cases.

        Lastly, since his removal from this world affects the wellbeing, safety, and educational and spiritual growth of the nation, a tzaddik’s death itself is an atonement! Even with nothing else attached to it! Similarly, the day of Yom Kippur is an opportunity for us to seek atonement without us having to do anything beforehand. Regardless of the circumstances, Yom Kippur will come and provide us with an opportunity to makes things right.

       While Aharon and Miriam were two of the greatest people who ever lived, the same merit they provided for us in their time exists for us nowadays with our tzaddikim. Hopefully we can understand and take advantage of the great people we have with us, and fully appreciate what they provide us with.

Shabbat Shalom! 

Click here for last year's Dvar Torah for Parshas Chukas

Join the Summer of Subscribers! Click here to learn more.

Click here to listen this this week's Podcast (Also available on Apple Podcasts)

For any questions, comments, or to subscribe to our email list, please email is at AIMeMtorah@gmail.com.

Please Like us on Facebook and follow us on Twitter: @aimemtorah

Don't forget to check out hashkafahandbook.com to learn about my book,Reality Check. And Like it on Facebook.

Check out our other AIMeMTorah project, Nation's Wisdom!

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The 5th Annual Summer of Subscribers is Here!!!!

Dear Subscribers,

The 7th year of AIMeM has been one of new innovations and continued growth thanks to you! With distribution to over 200 people, plus social media, along with the launch of The AIMeM Torah Podcast, AIMeM continues to thrive. Thank you so much for being a part of it.

Summer has begun and it is time once again for the annual Summer of Subscribers (SOS) project. For those of you who don't remember from last year, or are new subscribers, here is how SOS works: Every year during the summertime, we set aside a few weeks for subscribers to submit their own Divrei Torah. Check out the list of parshiyos at the bottom of the page, pick a week, and send in your Dvar Torah. We will then  post it to this blog. Every year, we have a few subscribers write in, some repeats and some new. They are always a big hit.

This is your chance to have your Dvar Torah sent out and read by over 200 people! Divrei Torah can be written in someone's memory or honor, or just to share your Torah thoughts with the world. 

The podcast platform will be available as well. Send in an audio file (preferably mp3) of your Dvar Torah, and we will post it to the website (hashkafahandbook.com); it will also be available on iTunes!

If you are interested, please let us know anytime between now and the week you are interested in. (The earlier the better!) Latest time to reserve a spot is the Wednesday morning of that week. You can send in just a written version, just an audio version, or both! You don't need to worry about editing, formatting, posting, or any of the technical stuff, that will all be taken care of. For more information, please ask. All submissions are subject to final approval by AIMeMTorah.

We hope that everyone will get involved in this project. We enjoy it because it helps us get a better idea of the style of Divrei Torah our readers prefer, while also allowing our readers to share their thoughts with the general readership. Not to mention the Summer vacation we receive!

We are very excited to offer you the same zchus we have each week, the opportunity to share words of Torah with people all over the world.

Thank you for your continued support and have a wonderful summer!

Available Parshiyos: (and the Tuesday date of that week- Wednesday morning is the latest time to reserve)

Parshas Balak                          (July 4)

Parshas Pinchas                       (July 11)

Parshas Mattos- Masei              (July 18) RESERVED

Parshas Devarim                       (July 25) RESERVED

Tisha Bav                                (by Thursday July 27)   

Parshas Vaeschanan                (August 2- Wednesday) RESERVED

Parshas Eikev                         (August 8)

Parshas Re'eh                         (August 15)

Parshas Shoftim                     (August 22)

Click here to browse our full library of podcasts (also available on Apple Podcasts)

For any questions, comments, or to subscribe to our email list, please email is at AIMeMtorah@gmail.com.

Please Like us on Facebook and follow us on Twitter: @aimemtorah

Don't forget to check out hashkafahandbook.com to learn about my book,Reality Check. And Like it on Facebook.

Check out our other AIMeMTorah project, Nation's Wisdom!

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