Parshas Netzavim–Vayeilech

Something to say

Gather together the people – the men, the women, and the small children (31:12).

In this parshah we learn about the commandment of Hak’hel, for which the entire Jewish nation was required to assemble in the Beis Hamikdash to hear parts of Deuteronomy read by the king.

Rashi cites the Sages’ comment that the men came to study, the women to listen, and the children were there so that those who brought them would be rewarded. At first, this seems difficult to understand. Young children can be noisy and disruptive, and they would probably prevent their parents from being able to listen closely and concentrate. Along these lines Rabbi Nosson Adler asks why the parents had to go through the trouble of bring their little ones to Jerusalem. Would it have been better to leave them at home so that the parents could fulfill the mitzvah undisturbed? He answers that the reward for bringing the children to Hak’hel was greater than any loss or difficulty it entailed. When a child is placed in an atmosphere of holiness, it creates an everlasting impression in his young heart and brings him closer to God. The value of such an experience is incalculable.

Parshas Ki Savo

Something to say

I have not transgressed any of Your commandments, and I have not forgotten (26:13).

Why the apparent redundancy? One who does not transgress obviously has not forgotten. The Sfas Emes answers that sometimes we may perform a mitzvah only out of habit, forgetting the reason behind it. While we may fulfill the commandment, we lack the proper kavanah, intent. Therefore we declare in this verse, “I have not transgressed and I have not forgotten”; we have not only fulfilled the mitzvah, but we have also not forgotten its meaning.

Parshas Ki Seitzei

Something to say:

Forty [lashes] shall he strike him (25:3).

Although the prescribed punishment for one who has committed certain sins is forty lashes, this is actually reduced by one in practice, so that the sinner receives only thirty-nine. The Ma’ayanei Chachomim discusses one reason for this. He says that if a person were to receive the full punishment of forty lashes, he would feel that his sin was totally wiped out, and he might not be careful in the future. The Chachomim therefore reduced the number of lashes, so that the person would continue to examine his ways.

Parshas Shoftim

Something to say:

Our hands have not spilled his blood (21:7).

In the discussion of the Eglah Arufah which we read in this parshah, we are told that when the community’s elders find a murder victim between two cities, they must make the declaration that their hands did not spill the victim’s blood.

The Gemara asks, “Would anyone possibly suspect that the elders of the beis din committed the murder?” The Gemara explains that the elders were actually declaring that they were unaware of this person’s presence in their city, which is why they did not escort him properly and attend to his needs for the road. The implication is that if someone feels that he is alone and uncared for, it can be so depressing that it affects even his will and ability to survive.

The Maharal explains this Gemara further by teaching that every individual has an inner need to feel part of a community, to know that he is not only an individual, but an integral part of the Jewish family. By escorting someone even a few steps from our homes we create an attachment between him and us, and this can provide him with the Heavenly protection extended to the nation as a whole. This intense feeling of belonging something we can provide the guests we host in our homes, and the effort it requires is worth our while.

Parshas Re’eh

Something to say:

And [God[ will give you rest from all your enemies all around, and you will dwell securely (12:10).

The Gelilei Zehav comments that while these two phrases, referring to rest from one’s enemies and security, may appear redundant, in truth they are not. Resting from one’s enemies, rather than being synonymous with dwelling in safety, is a result of the latter. If we dwell securely, harmoniously, and respectfully with our fellow Jews, we will have nothing to fear from the enemies around us. Our sages tell us that if t he Jewish nation would live in harmony, no other nation could rise against us.

Parshas Eikev

Something to say:

It will be that if you hearken to My commandments… (11:13).

In this, the second paragraph of the Shema, God promises that we will be blessed with prosperity beyond the bounds of natural law, if we obey His commandments. Why does the Torah use the expression Shema, to hearken? Shouldn’t it have said, “I f you will perform My commandments”? Rabbi Avigdor Miller comments that taking action is not always in a man’s power, whereas listening sincerely, with the intention to do, certainly is. When one decides to listen to God’s commandments, he demonstrates his willingness and his genuine intention to perform them. It is according to the “listening,” the effort to learn, that God measures one’s acceptance of the Torah and therefore provides him with innumerable blessings.

There’s a famous saying “It’s the thought that counts”. So long as we are sincere in wanting to do Hashem’s commandments, then we get credit for it.

Parshas Va’eschanan

Something to say:

And you shall love Hashem, your God (6:5).

The Sfas Emes asks how e can be commanded to love. Is love not an emotion, felt spontaneously rather than produced on command? What should a person do if the doesn’t feel that emotion?

Actually, he explains, a love for God is embedded deep within everyone. The command we are given is to allow this love expression, and to bring it out into the open by doing actions that promote it. One should involve himself in activities that will strengthen this natural spark of love and maintain it in his awareness.

Our actions have a great effect on us. They say if you do not like a person you should do good deeds towards them. This helps you like the person. With Hashem, we already have feelings of love towards Him. We just need to do Mitzvos and engage in activities that bring out our love towards Hashem. So that we feel closer and more in love.

Parshas Devorim

I have always believed that if someone does something wrong towards you, you shouldn’t do wrong to them too. “Two wrongs don’t make a right”. A person is not excused for harming another since the other harmed them first. That is Nekama, revenge. We are supposed to be compassionate people, and not want to harm others.

Something to say:

Hashem our God, gave into our hands also Og, king of Bashan (3:3).

After forty years in the Wilderness, the Jews had begun the conquest of Eretz Yisrael, beginning with the kingdoms of Sichon and Og. The Midrash Rabbah relates that Og, the king of Bashan, the infamous and evil giant who hated the Jews, once uprooted a mountain with his mighty hands and heaved it over the Jewish nation in an attempt to crush them. Moses uttered the secret Name of God and was miraculously able to suspend the mountain in midair, so that no one was hurt. After this, the Jews proclaimed, “Cursed are the hands that threw this mountain”; and the Emorites declared, “Blessed are the hands that held it up.”

The Sefer Ta’am Voda’as finds it puzzling that the Emorites blessed the Children of Israel and the hands of Moses; they were enemies of the Jews and despised them. He answers that Moses’ great level of Kindness mad ea tremendous impression on the Emorites. The cruelty of Og, who sought to destroy the Jewish people in one fell swoop, was obvious; he showed no mercy whatsoever. Moshes, with the strength that God gave him, could easily have responded measure for measure and thrown the mountain at the Emorites, but he did no such thing. He merely suspended the mountain to prevent it from falling on the Jews.

This Midrash teaches us that the Jewish people are unique in their innate quality of compassion. We are called merciful ones, the children of merciful ones. For this reason the Emorites blessed the hands of Moses- because he held the mountain in place.

So next time someone does something bad towards us and we want to give them “a taste of their own medicine”, think about how the person will get hurt. Think about how we are compassionate people and don’t want to hurt others. So we should only treat people right, with care and compassion.

Parshas Matos-Masei

Something to say:

These are the journeys of the Children of Israel, who went forth from the land of Egypt according to their legions, under the hands of Moses and Aaron (33:1).

The commentators remind us that since the redemption from Egypt was effected through a human being, it could not be a permanent one. This is hinted at in the words “under the hands of Moshe and Aaron”. However, the future redemption will be brought about by God Himself, and will therefore be an eternal redemption.

Parshas Pinchas

In this weeks parsha Moshe is told that Yehoshuah will become the next leader, he merited this great honor because he cared for the Jewish people, and served Moshe faithfully.

Something to say:

You shall place some of your majesty upon him (27:20)

Hashem tells Moshe that Yehushuah will be the next leader of the Jewish nation and that he is to give Yehoshuah some of his special honor. The Talmud comments that Moshe was commanded to give “some of your majesty, but not all of your majesty”

The elders said, “the countenance of Moshe is like the face of the sun, and the countenance of Yehoshuah is like the face of the moon. Oh, the disgrace of it; oh, the shame of it!” Rabbi Chaim Yosef Azulai, the Chida, asks, “what is the shame and disgrace of which the elders speak? What do they so despise?”

According to the Midrash, Yehoshuah merited the leadership of the nation because he served Moshe faithfully; he also performed such tasks as arranging the benches in the Beis Midrash and sweeping the floor. It was therefore said of him, “he who cares for the fig tree will eat of its fruit.” The elders had been ashamed to perform these mundane tasks, but not they realized that these very tasks had made Yehoshuah worthy of the mantle of leadership, and they felt a sense of shame.

Someone who puts their effort into caring for an organization, or any project, will be the one to get credit for it at the end. You want to put someone in charge that has shown they care and work hard.

Parshas Balak

Sometimes we think ignorance is bliss, that if we didn’t know better then we can’t be accountable for what we did wrong. But there is something called common sense, we have to use our intelligence to try to judge what’s right and wrong.

Something to say:

I have sinned for I did not know (22:34).

In this parshah, the evil prophet Balaam set out to curse the Jews. As the Torah relates, his she-donkey stopped in its tracks three times because an angel, unseen by Balaam, blocked its way. Finally, the angel did become visible to him, and Balaam cried out.

The Sh’lah asks: if Balaam really didn’t know that there was anything wrong with his plan, what was his sin? The answer is that a person is held responsible for that which he should know. God gives each person understanding, and Balaam was intelligent enough to understand that a donkey wouldn’t suddenly veer off the path or stop three times for no reason. Obviously, God was sending him a message.

We can be accountable for sins we have done, even if we haven’t learned about them. Since we should have known better. Or should have taken the time to learn about them, so as not to commit a sin.

Parshas Chukas

In this weeks parshah Moshe hits the rock to bring out water for Bnei Yisroel. When I see the word “hit” I think of children being punished. Here Moshe was supposed to speak to the rock instead of hitting it. I think we can learn out that parents should speak to their children too, instead of hitting them.

Something to say:

And he struck the rock (20:11)

This parshah describes the incident of the rock at the “waters of strife” in the Wilderness. Moses was told by God to speak to the rock, which would then bring forth water for the entire nation. According to Rashi, the fact that Moses hit the rock rather than just speaking to it was the sin that prevented him from entering Eretz Yisrael.

Rabbi Shmuel of Slonim asks: How could Moses, the ultimate servant of God, possibly commit such a sin? Wasn’t he aware that he was violating a direct command of God? He answers that miracles occur on various levels. To hit the rock involved a physical effort, but to produce water from the rock merely by speaking to it was a miracle on a higher level. One reasons that Moses hit the rock was that he did not think the Jewish people were worthy of a miracle on a higher level. We learn from this explanation that one should not underestimate the strengths and merits of the Jewish nation.

Parents sometimes think speaking to their kid won’t be enough, and that they have to be physical to get them to behave. But that is not so, parents shouldn’t underestimate their children, and realize that speaking can be enough.

Parshas Korach

This weeks Parsha Dvar Torah is L’Iyloy Nishmas הענה בת אביגדור

Something to say:

The earth opened its mouth and swallowed them (16:32).

In Pirkei Avos we are told that ten things were created in the twilight of the first Erev Shabbos of creation. One of them was the opening of the earth, which swallowed Korach and his congregation after their dispute with Moses. What do we learn from the fact that the mouth of the earth was created in twilight?

The Me’orah Shel Torah answers that when a person finds himself in difficult circumstances, it may seem to him as though there is no solution. He should realize, however, that the solution has already been prepared, and it is his job to uncover it – a task that requires continuous, intense effort. In this parshah, this principle is clearly illustrated: Although Moses was in serious danger and in a very difficult situation with korach, the mouth of the earth had already been prepared for his opponents from the time of Creation. We walk through life for the most part oblivious to the elaborate plans that god has designed for our benefit.

Hashem sends the Refuah before the Makah. He prepared a way for us to overcome a sorrow before he sends it down. It’s a comforting thought to know that Hashem has good plans for us. That it will all work out, and all be good. We just have to keep that in mind when we feel sad at the loss of a loved one, that Hashem has created a way for us to be healed and be loved and cared for.

Parshas Shelach

You ever notice how once you hear about something you start seeing it all over? Lots of times we see things without taking it in or noticing it, because it’s not on our mind. Once we hear about it, and it’s on our mind, then we pay more attention and see it more often.

Something to say:

You shall not go explore after your hearts and after your eyes (15:39).

Rashi explains: the eye sees, the heart desires, and the body commits the sin. The Toldos Ephraim points out that Rashi should have followed the sequence of the verse; the heart desires and the eye sees. However, he answers that what the heart does not desire, the eye does not see at all.

We see what we want to see. So someone who has good on their mind will see the good. Someone who thinks of evil will see the evil. So lets keep our hearts and mind on the good, and we will see good.

Parshas Beha’alos’cha

“If there’s a will there’s a way”

Something to say:

Why should we be diminished (9:7).

Those who had been prevented by impurity from bringing the pesach offering pleaded for an opportunity to bring it at a later time.

This parshah discusses the unique mitzvah of the Pesach offering. There is no other mitzvah in the Torah which is time bound, yet is assigned an alternate time if one is unable to perform it initially. Why is the pesach offering different from other time-related commandments?

The Tiferes Shlomo explains that this mitzvah was special in that the Jews did everything in their power to fulfill it. We see that they anxiously begged Moses, “Why should we be diminished?” They meant that they waited so earnestly to fulfill the commandments that they should be given a second chance if they could not perform it at the assigned time. The redemption of the Jewish people, says the Tiferes Shlomo, will be based on the same attitude. If the Jews will persistently, energetically harness all their powers to merit ultimate Redemption, it will come.

If we really want something, like the Jews wanted to do the Mitzvah of bringing the Pesach offering, then we will get it. Sometimes all that is needed, is for a person to show they want something, and then others will help make it possible. That shows how much power we have by wanting something to happen. We can fundraise to help others in need. We can help cheer people up. We can make a difference.

Parshas Naso

There’s something about Birchas Kohanim that makes it an emotional time. The memories of being a child and going under my father’s tallis. The Kohanim giving a Bracha to us that is so Kadosh, that we are not allowed to see it. The “Rebono Shel Olam” Tefillah”, the beautiful singing of the Kohanim while we say the Tefilah. Where I always wondered how come there are more examples of people being cured, than strengthening the good.

Something to say:

May God bless you and safeguard you (6:24).

This parsha contains the Priestly Blessing, with which God commanded the Kohanim of every generation to bless the Jewish people. It is interesting to note that despite the fact that this blessing was recited in the Temple and synagogue over the entire congregation, it is phrased entirely in the singular, rather than in the plural.

One explanation for this is that it is not always possible, or wise, to extend the same blessing to everyone uniformly. For the farmer, rain today may be an anxiously awaited blessing; for the long-distance traveler, it would be a hindrance. Wealth, a handsome appearance, or an extraordinary measure of some talent might be tremendous gifts and resources for one person; for another, each of these might be a burden could not handle. Only God, Designer of all creations and Endower of all gifts, knows precisely what blessing is appropriate for whom. He therefore tells the Kohanim to bless the people in the singular; each individual should receive the form of blessing that is most appropriate for him.

When I went with my family to Israel for my brothers bar mitzvah, we would talk about how we hoped it didn’t rain the day we would all be celebrating at the Kotel. My aunt who lives in Israel would say that she hoped it did rain and she would supply umbrellas for everyone. That Israel needs rain. Everyone has different needs, so we are blessed individually, rather than the same for everybody.

Parshas Bamidbar

Shvous is almost here, during sefira we are awaiting the Torah, and counting up the days till we reach this great day of when we accepted the Torah.

Something to say:

In the wilderness of Sinai (1:1).

The Midrash tells us that the Torah was given to Israel in fire, in water, and in a wilderness. The Shem MiShmuel comments that these three elements symbolize the way an individual should strive to acquire Torah. He should learn it with the “fire” of enthusiasm – with an eager and fervent heart. The Torah student also needs “water” – a calm, peaceful thoughtful approach to learning, symbolized by the tranquility of water, which will help him master the material. Finally, he needs the “wilderness” – a willingness to forgot material pursuits that serve as obstacles to spiritual accomplishments.

The relationship we should have with the Torah is the same relationship as husband to wife. We should love to learn Torah and put our energy into it. We should be thoughtful in learning the Torah, and we should be willing to forgo other distractions so that we can focus more on Torah. Torah should be our number one priority, so that everything else we do in life should be for the Torah.

Parshas Behar- Bechukosai

Last week in Parshas Emor we talked about how if a person refrains from sin they get a reward. In this weeks parsha, Bechukosai, we talk about another way to help us stay away from sinning.

Something to say:

I will remember my covenant with Jacob (26:42)

In this parshah, the Jewish people are warned of the punishments they will receive if they fail to live up to their obligations as the Chosen People. In the midst of a series of punishments, this verse introduces words of comfort, promising the Jews that God will eventually remember his treaty with Jacob and the other Patriarchs. The Shlah HaKadosh asks why there is a verse of comfort in the middle of all the curses.

This verse actually serves as a mussar for us. We know that a rasha, an evil person, who is the son of an evil person cannot be compared to a rasha who is the son of a tzaddik. The latter is more liable for his transgressions, for he saw an example of piety in his home and has no excuse for not following that model. We are reminded here that we are the children of Abraham, Isaac, and Jacob. Because of this lineage, we have a very strong responsibility to follow in their ways – and if not, God forbid, we may bring all the curses in the surrounding verses on our heads.

Because we come from Tzadikim, the Avos, we have great models to emulate. If we do an aviarah we don’t have the excuse to say that we didn’t know better. If a person is tempted to commit a sin they should imagine their father and that will help them not to sin.

Parshas Emor

Some motivation to help fight the Yetzer Hora:

Something to say:

You shall not desecrate my Holy Name, rather I should be sanctified (22:32)

The Chasam Sofer explains that in not desecrating the Name of God, it is considered as if we are actively sanctifying His Name. As the Gemara in Kedushin teaches, if the opportunity to sin presents itself and one refrains from the violation, he is rewarded as though he had actually performed a mitzvah.

By not doing an aviarah, not only does one prevent themselves from getting punished, but they actually get a mitzvah, and get rewarded.

HP Tuesday #5

SN’s job involves a lot of driving. Monday Morning SN drove to New Rochelle with an empty tank, since his car was “The Little Car that Could”. Finished with his job there he went on to have lunch with a business associate, in Monsey. He parked his car in the restaurants parking lot and enjoyed a great lunch.

When he finished his lunch he got into his car and tried to start it, but it wouldn’t go. The tank was empty. Thankfully, the person he had lunch with was still there. So he got a ride with the guy to his next job location. Finished up his job there. Then got a ride to a gas station around the corner from where his car was stuck. He bought a 2 gallon can of gas, and got a ride to his car, where he filled it up. Then he was able to drive his car again.

The Hashgacha Pratis in all this was that 1- He didn’t get stuck on a highway. 2-it was around the corner from a gas station. 3- he was with a Jewish work associate, who was able to help him out. 4- the empty tank didn’t disrupt his schedule for the day at all.