Dvar Torah & Podcast for Parshas Bechukosai

Please be aware: Due to the eighth day of Pesach falling out on Shabbos, Eretz Yisrael and CHU"L will be one parsha off for the next several weeks. 

       One of the central beliefs in Judaism is the belief in Olam Haba, the World To Come. This is the belief that beyond this physical world in which we currently reside, there is a spiritual realm where our souls will spend eternity. It is there where we will receive our spiritual reward for our actions done in this world. And because it is a basic tenant of Judaism, the question commonly arises, how come Olam Haba is not mentioned in the Torah?

       While it is never mentioned explicitly, the meforshim have several explanations as to where we see Olam Haba hinted to in the Torah. One of them is found in this week’s parshah; “וְהִתְהַלַּכְתִּי בְּתוֹכְכֶם וְהָיִיתִי לָכֶם לֵאלֹהִים…” “I will walk among you, I will be a God to you…” (Vayikra 26:12). Rashi explains that when Hashem says He will walk among us, it must be referring to a place where there can actually be a concept of God walking, and not simply the Torah using anthropomorphic language to help us relate to Him. This could only be the spiritual realm of Olam Haba.

       If this is true, the question still remains: if Olam Haba really is one of the our most important beliefs, why did the Torah not tell us straight out that it exists? The Kli Yakar brings seven answers commentators have used to answer this question. We have discussed some of these answers in previous years, here are several more.

       The Ibn Ezra in Parshas Ha’azinu (Devarim 32:39) explains that while the Torah was given to each and every Jew, because of the depth of ideas behind Olam Haba, it can only be understood by one in every few thousand people. Similarly, explains the Ramban, all the ideas mentioned in Parshas Bechukosai seem to be simple acts of nature, however, when a person looks into these ideas with an open mind, it’s easy to see that they are nothing of the sort. For example, the Torah promises that if Bnei Yisrael keep to the Torah, they will have rain at very specific times (see Vayikra 26:4 Rashi). This is not a natural idea in the slightest. However, when a person reaches a certain spiritual level, their Neshama begins to have a certain effect on their physical surroundings. And a natural occurrence of rain can become a highly spiritual event. So the Torah doesn’t have to talk about Olam Haba since if your Neshama reaches that level it’s supposed to reach, it will become obvious to you through the increased spirituality surrounding your actions that there must be a world beyond this physical one.

       The Ran gives a different answer. In those days, and frankly nowadays as well, most people did not believe in Hashgacha Pratis, Divine Providence. Either they believed in predetermined destiny or that Hashem completely left this world after creation. So in this Parshah, Hashem wants to show that people who do good will be rewarded, or the opposite, in this world where everyone can see the results. If He left complete reward and punishment for Olam Haba, it would be impossible for anyone to guarantee that there actually is reward and punishment. Therefore, the Torah doesn’t even mention it.  

       Finally, the Ramban in Devarim (11:13) explains that when deciding on whether to reward or punish the world at large, Hashem looks at the actions of the world as a whole. In those cases, even wicked people receive the good with the righteous and the righteous receive the evil with the wicked. However, the reward of Olam Haba is based on an individual’s performance. Therefore, it has no direct reference in the Torah. However, it is referenced by other mitzvos such as honoring your parents, which are individual-based actions.

Chazak Chazak V’Nischazek!

Shabbat Shalom!

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

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

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

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Dvar Torah & Podcast for Parshas Behar

       Please be aware: Due to the eighth day of Pesach falling out on Shabbos, Eretz Yisrael and CHU"L will be one parsha off for the next several weeks. 

       
       Parshas Behar opens with the laws of Shmittah. The basic laws of Shmittah are that every seven years, in Eretz Yisrael, you are not allowed to plant or care for your fields; they are considered ownerless. The purpose of this is, among other things, to show us that everything we own really belongs to Hashem. It is only through His kindness that we have sustenance.

       In many ways, Shmittah is comparable to our weekly Shabbos, in fact the pasuk refers to it as “שַׁבָּ֖ת לַֽיהֹוָ֑ה”, a Shabbos for Hashem (Vayikra 25:4). However, there is a key difference between them. During our Shabbos, the Torah prohibits any sort of work. There are famously 39 categories of work which the Torah forbids on Shabbos, but there are numerous subcategories which also fall under the Torah prohibition of work. However, when it comes to Shmittah, the Torah prohibitions are few. In fact, it’s only what’s specifically mentioned in the text; i.e. planting in the field and vineyard, and harvesting their as well. The Gemarah (Moed Katan 3a) explains that while there are other prohibitions on Shmittah, they fall under the Rabbinical umbrella; only these four are Torah prohibitions. What is the difference between Shabbos and Shmittah that the Torah has such a discrepancy?  

       Rav Samson Rafael Hirsch explains that there is a key difference in the meaning behind Shabbos and Shmittah. On Shabbos, the idea is to acknowledge Hashem as the Creator and Ruler over all of Creation. We do this by not performing any and all creative acts. But it is not enough to prohibit just actual work, rather, any and all examples of creative energy must cease. Therefore, even the smallest details of work are prohibited by the Torah. When it comes to Shmittah, however, we are acknowledging Hashem’s rule over the land, specifically Eretz Yisrael. Ownership of a certain part of land is shown by the ability to plant and harvest as you please. Once these aspects are out of your control, it is clear you are not the owner, even if other labor aspects are still allowed.

Shabbat Shalom!

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

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Dvar Torah & Podcast for Parshas Emor

              Please be aware: Due to the eighth day of Pesach falling out on Shabbos, Eretz Yisrael and CHU"L will be one parsha off for the next several weeks. 

       In Parshas Emor, Hashem gives Moshe detailed explanations of all the Yomim Tovim we celebrate over the course of the year. From the Shalosh Regalim, to the Yomim Noraim, even the weekly Shabbos, they are all discussed in this week’s parsha. But these details were not meant to stay with Moshe, Hashem specifically tells him to give over this information to the Bnei Yisrael. While there are times where Hashem does not need to tell Moshe specifically to give over the information, it’s just implied that he should, when it comes to the holidays, Moshe had specific instructions to do so.

       A good example of material that is just implied to be given over is the first topic of discussion in the parsha, the special laws of the Kohanim. While every single Jew is given a certain holy status as a standard, the Kohanim have a higher general standard than the rest of the nation. Due to this, they have certain privileges and restrictions that don’t apply to everyone else. Hashem told these laws over to Moshe the same way He told him about the holidays, but only instructed him to tell it over to the Kohanim; we know these laws because they are written in the Torah, but Moshe was not obligated to tell them to the nation at large.

       This makes sense; if you are not a Kohen, there’s no reason for you to know the laws of the Kohanim, as opposed to the laws of the holidays which everyone needs to know. But how come the Kohen laws are out in the open for everyone to see? Some of them could potentially be embarrassing and quite private; so why wouldn’t they be kept private from the rest of the nation?

       The Ramban explains that it is precisely because of this potential embarrassment that these laws must be made public. Not only do the Kohanim have their own special holiness, as the stewards in the Beis Hamikdash, they hold the key to the holiness of the entire nation. It is up to the people as a whole to make sure this holiness does not suffer due to one person. Therefore, the Torah tells us the exact rules and regulations for the Kohanim so that the Beis Din can make sure everything stays kosher. Of course, we don’t expect anything to happen, but it is important to be prepared for this nonetheless.

Shabbat Shalom!

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

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Dvar Torah & Podcast for Parshas Tazria

       This week, we read Parshas Tazria, the first of two parshiyos dealing with the halachos of tzara’as. While next week’s parsha deals with what to do once you have tzara’as, this week, we discuss how it comes about. While tzara’as is commonly translated as leprosy, it is not actually a physical disease. While it might share some of the same characteristics, unlike leprosy, tzara’as can effect more than the human body. In addition to appearing on your body, tzara’as can also appear on clothing and the wall of a house. According to some opinions, each type of tzara’as comes as a result of a different sin. But everyone agrees that it appears on your body as a result of speaking lashon hara.

       The three types of tzara’as correspond to the three layers of protection a person places over themselves. First, a person’s body protects itself. Next, we use clothing as protection from the environment. Lastly, your shelter protects you from greater dangers, and also provides comfort. The infection of tzara’as represents the removal of these coverings. As the tzara’as affects more and more of your personal space, more of you is revealed. It is for this reason that someone with tzara’as, when he is declared tamei, is obligated to leave his head bare (See Vayikra 13:45); in full symbolism of how his private actions have been laid bare before everyone.

       The Kli Yakar looks at the development of the tzara’as and says an idea from the medrash. The actual order of how a person is affected by tzara’as is it first appears on his house, then his clothing, and only afterwards, if he still doesn’t do teshuva, does it appear on his body. Having it appear on your body seems to be the most embarrassing or unsightly, and therefore, says the Kli Yakar, there’s no way that the merciful Hashem would give the worst punishment first. Rather, first it appears on his house. If he doesn’t do teshuva, it comes on his clothing, and if he still doesn’t repent, it appears on his body.

       If this is the proper order, how come the Torah presents the three levels in the opposite order, with the body coming first, then the clothing, and finally the house? The Kli Yakar explains that this is a show of the mercy of Hashem. When He warned Paroh about the upcoming makkos, Hashem warned him about Makkas Bechoros before even the makkah of Blood appeared. This was because Hashem first sends a warning with the worst possible punishment in order to motivate you to repent before any punishment begins. Then, He actually sends the easiest punishment in order not to harm you too badly. It is only if you don’t listen to the repeat warnings that He finally brings the worst punishment applicable; in our case, tzara’as on your body. The way that Hashem acted mercifully with Paroh, He did the same with the punishment of tzara’as.

Shabbat Shalom!

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

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

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Dvar Torah & Podcast for Parshas Shemini

       Parshas Shemini begins with the consecration of the Mishkan, and goes through the process of Moshe handing the reins over to Aharon and his sons. The rest of the parsha discusses what makes an animal fit to eat. In plain English, it discusses what makes an animal kosher. We are also given numerous examples of both kosher and non-kosher cattle, birds, beasts, and bugs.

       The idea of Kosher was and still is an original idea. While other religions have also adopted some dietary laws, and society in general has developed a system of healthy eating, the Torah’s reason for eating kosher is an idea of its own. The simple explanation behind it is there are certain animals which are ‘impure’ and others who are ‘pure’. As a holy nation special to God, Hashem wants us to only partake of animals that will maintain our standards of purity, allowing us to stay close to Him. While there are a few animals of which we have some idea, for the most part, we don’t know what makes one animal kosher and the other not. All we know is what the Torah tells us.

       Still, there are certain aspects of animal kashrus which we can understand; specifically, different characteristics that would show certain animals to be more or less spiritual, thereby leading to different halachos applying to them. The Kli Yakar brings several examples of this. The first one explains the difference between cattle/wild animals and birds. When telling us which birds are kosher, the Torah lists only the non-kosher ones, implying that there are more kosher ones, making it easier to tell us the non-kosher ones. While listing the wild animals however (in Sefer Devarim 14), only the kosher ones are listed, implying there are more non-kosher ones. He explains that birds have the ability to soar above the ground, scraping the heavens. They are not trapped by the heaviness, the complete physicality, of the ground. Therefore, it is easier for them to be Kosher, pure. Animals are stuck on the ground, they have no ability to reach above the physicality all around them. Therefore, it’s more difficult for them to be kosher, and as a result, less of them are.

       The Kli Yakar takes this idea further, to the halachos of Shechita, Slaughtering. A standard shechita involves cutting through both the animal’s windpipe and the esophagus. By cattle, this is a requirement. By birds, however, if you end up only cutting one, it is still good. Fish require no shechita at all! What is the difference between these animals that leads to these different levels of slaughter? He explains by building off our earlier explanation. Cattle were originally created from the ground and spend their lives on the ground. They have the most amount of impurity among creations, and therefore require a full shechita to remove it. Birds were created and spend some of their time on the ground, but at the same time, they soar above the land into the heavens. As a result, they have less impure physicality to remove; and while cutting both is ideal, if only one pipe is cut, the shechita is good.

       Fish were created and spend all their time in the water. Water is the closest thing we have to a physically spiritual form of matter. There is much to discuss with water and its connection to spirituality, but the relevant ideas to us are, that we use it to purify ourselves in the form of a mikvah; the Torah is compared to it in the way that we can’t survive without water, so too we cannot survive without Torah; lastly, perhaps the weightlessness you feel in water is actually a form of separation between yourself and the physicality of the surrounding world. Therefore, fish require no shechita at all; there is very little physicality for them to separate from.

       These are just a couple of the ideas discussed behind the laws of kosher animals. Many of the ideas are on a deeper level, such as these, but there are many others out there on higher or lower levels of understanding. However, one thing is not in doubt, there is no shortage of wisdom to our amazing Torah.

Shabbat Shalom!

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

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

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

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Dvar Torah & Podcast for Parshas Behar

       Due to the eighth day of Pesach falling out on Shabbos, Eretz Yisrael and CHU"L will be one parsha off for the next few weeks. Since we are based in Eretz Yisrael, we will be following their schedule. Please click here for a Dvar Torah and Podcast for this week's CHU"L parsha (Emor).       

       While the mitzvos written in Parshas Behar seem to be strictly technical and ordinary, there are underlying societal and cultural reasons to each of them. While some are more obviously spiritual, like Shemittah for example, others are harder to understand, like property buy-back laws. Another example is the issur of Ribbis, the prohibition against lending Jews money with interest.

       At first glance it seems simple why you shouldn’t lend with interest; the money we are given is a gift from Hashem, he could just as easily given it to someone else. Therefore, it’s a responsibility to help those in need, and of course you can’t charge interest for that. However, at the same time, there are many other instances where a person uses their money and is not allowed to charge interest. A person is allowed to do business with their money, and charging interest is a form of business. So why is it completely forbidden to operate with interest in all dealings concerning fellow Jews?

       The Kli Yakar gives a beautiful explanation to answer this question. Some people have jobs which pay a set salary at a certain time. However, many people’s income depends on the success of their various projects. These people are in reality being completely reliant on Hashem helping them be successful. Even if a person doesn’t choose to live this way, this circumstance provides him the opportunity to put a tremendous amount of faith in Hashem and raise his level of emunah and bitachon. Essentially, his job is helping further his relationship with Hashem.

       Once you lend with interest, you lose this reliance on Hashem. It’s one thing to lend money while only getting the same amount in return; in that manner, you haven’t made any money. But lending with interest guarantees you a return, it’s the same as having a guaranteed salary. In which case, you lose that special connection with Hashem. While the Torah knew that some people would make money in a guaranteed fashion, it wasn’t going to set up a system where there was a mitzvah (to lend money) that would eventually end up lessening your connection to Hashem. By prohibiting Ribbis, all aspects of our lives continue to be opportunities to come closer to Hashem.

Shabbat Shalom!

Click here for previous year's Dvar Torah for Parshas Behar

Click here to check out my brand new Podcast, "Back of the Beis"!

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 us at AIMeMTorah@gmail.com.

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Dvar Torah & Podcast for Parshas Emor

       Due to the eighth day of Pesach falling out on Shabbos, Eretz Yisrael and CHU"L will be one parsha off for the next several weeks. Since we are based in Eretz Yisrael, we will be following their schedule. Please click here for the dvar Torah and Podcast for this week's Parsha being read in CHU"L (Acharei Mos-Kedoshim).

       Sefer Vayikra is known as “Toras Kohanim”, as it deals with many of the different laws concerning the Kohanim and their service in the Beis Hamikdash. Parshas Emor follows this theme by examining some of the requirements and restrictions in being part of the Kohen family. These were established in order to maintain the purity of the holiest sect of the Jewish people. However, there is a story, albeit a tragic one on the surface, which shows the holiness present within all members of Bnei Yisrael.

       At the end of the parsha, the pasuk tells us of a fight between two people, a Jew and the son of the Jewish women. The second man ended up publicly cursing the name of Hashem, an offense punishable by death. Hashem commands the Bnei Yisrael, through Moshe, to kill the offender, and they comply eagerly to fulfill the word of Hashem. This is seen clearly as the parsha ends with the phrase, “וּבְנֵֽי־יִשְׂרָאֵ֣ל עָשׂ֔וּ כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה” “And the children of Yisrael did as Hashem commanded Moshe” (Vayikra 24:23).

       By examining the pasuk in its entirety, however, we can question why it was necessary to say this phrase at all. The first half of the pasuk reads, “וַיְדַבֵּ֣ר משֶׁה֘ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ וַיּוֹצִ֣יאוּ אֶת־הַֽמְקַלֵּ֗ל אֶל־מִחוּץ֙ לַמַּֽחֲנֶ֔ה וַיִּרְגְּמ֥וּ אֹת֖וֹ אָ֑בֶן” “And Moshe spoke to the Bnei Yisrael. And they took the blasphemer outside the camp and stoned him” (ibid). Hashem told Bnei Yisrael to take him out and stone him and that’s exactly what they did; why does the pasuk have to follow that up by saying that they did exactly what Hashem told them? Can’t we tell that’s what happened?

       The Ohr HaChaim gives several answers to this question. He explains that this whole story started as a fight between two men. You could assume that the nation was siding with the first guy and was only too happy to go along with Hashem’s command to get rid of the second. The pasuk points out to us that this was not true; they only went along with this because it was a direct commandment from Hashem, without any thoughts of revenge. The second answer he brings is that while it wasn’t possible for each and every person to physically take part in removing this person from the camp, they all had intent to perform the mitzvah of fulfilling the commandment of Hashem, and therefore they all received credit for it. So the pasuk first mentions the people who physically took part in the mitzvah and then includes everyone else in its fulfillment.

       Perhaps the story of an entire nation willingly participating in the killing of an individual isn’t the greatest example to share of how eager we are to follow the word of Hashem. However, this was not an out of control mob thirsty for blood. The pasuk (12) clearly states that they placed him in holding until it was determined what to do with him. They were ready to accept whatever verdict they were told. Only once they knew what was required did they take him out and kill him. This whole story is a testament to the desire of the nation to do only that which Hashem commanded them to, and to do so with the purest of intentions. In this way, they were all from the holiest sect of the nation, just like Kohanim.

Shabbat Shalom!

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

Click here to check out my brand new Podcast, "Back of the Beis"!

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 us at AIMeMTorah@gmail.com.

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

Don't forget to check out the Dvar Torah on parshasheets.com!

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Dvar Torah & Podcast for Parshas Tazria-Metzora

Due to the eighth day of Pesach falling out on Shabbos, Eretz Yisrael and CHU"L will be one parsha off for the next several weeks. Since we are based in Eretz Yisrael, we will be following their schedule. Please click here for the dvar Torah and Podcast for this week's Parsha being read in CHU"L (Shemini).

       Parshas Tazria-Metzora is best known for the laws of tzara’as, lesions which appear on your skin as a result of speaking Lashon Hara. However, there are other types of tzara’as which appear on your house or clothing. Tzara’as on a house is a particularly interesting idea.

       The pasuk reads, “כִּ֤י תָבֹ֨אוּ֙ אֶל־אֶ֣רֶץ כְּנַ֔עַן אֲשֶׁ֥ר אֲנִ֛י נֹתֵ֥ן לָכֶ֖ם לַֽאֲחֻזָּ֑ה וְנָֽתַתִּי֙ נֶ֣גַע צָרַ֔עַת בְּבֵ֖ית אֶ֥רֶץ אֲחֻזַּתְכֶֽם” “When you come to the land of Canaan, which I am giving you as a possession, and I place a lesion of tzara’as upon a house in the land of your possession.” (Vayikra 14:34). If these lesions are indeed tzara’as, you may end up having to destroy the entire house! However, as we have explained in a previous Dvar Torah, Rashi tells us that this is in fact might be a blessing in disguise. When the Bnei Yisrael were approaching Eretz Yisrael, the people living there at the time hid their possessions in the walls of their houses. Years later, after breaking down the walls of his house because of tzara’as, a Jew was liable to find a treasure trove inside his walls! In fact, this still happens nowadays in Eretz Yisrael when they dig up old foundations of houses built before the establishment of the State of Israel.

       The Kli Yakar focuses on the language of the pasuk and comes up with several questions. First of all, why does the pasuk specify that these laws apply only in Eretz Yisrael? Could tzara’as on the house not occur in the desert? Other forms of tzara’as certainly did. Secondly, why does Hashem mention here that He is giving us the land as a possession? While this phrase is found several times throughout the Torah, there is always a reason behind it. Finally, why does the pasuk end with the phrase “upon a house in the land of your possession”; why can’t it just say “in your houses”?

       The answer lies in the reason why tzara’as appears specifically on a house. As we explained, tzara’as appears on your body due to speaking Lashon Hara, the reason it appears on your house due to stinginess, or an inappropriate desire for money. Our possessions are given to us by Hashem for the purpose of supporting ourselves and our families, as well as to help others in need.

       This is especially true in Eretz Yisrael where Hashem drove out the nations living there, without us even having to fight a battle. There it is most apparent that our land is a gift from Him. If you don’t recognize your purpose in having this property even then, you will receive a clear message in the form of tzara’as. Therefore, the pasuk writes specifically about Eretz Yisrael and what should be our viewpoint.

Shabbat Shalom!

Click here for last year's Dvar Torah and Podcast for Parshas Tazria-Metzora

Click here to check out my brand new Podcast, "Back of the Beis"!

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 us 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.

Don't forget to check out the Dvar Torah on parshasheets.com!

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

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