Category: drash

drash: parashas Shoftim 5781

“A prophet will the L-RD thy G-d raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken.” 

– Deuteronomy 18:15, JPS 1917 Tanach

Moshe speaks to the B’nei Yisrael (Children of Israel), concerning their own implied request for an intermediary, “according to all that thou didst desire of the L-RD thy G-d in Horeb [Sinai]  in the day of the assembly, saying: ‘Let me not hear again the voice of the L-RD my G-d, neither let me see this great fire any more, that I die not ‘” (Deuteronomy 18:16).

H’Shem responded: “‘They have well said that which they have spoken. I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him’” (Deuteronomy 18:17-19).

Who is this mysterious prophet like unto Moshe, who speaks in H’Shem’s name?  “As the first Redeemer [Moses], so the last Redeemer [Messiah]” (Numbers Rabbah 11:2). Moses was the first redeemer, who led the B’nei Yisrael out of Egypt; according to the sages, the final Redeemer, Messiah will be like unto Moses. The prophet mentioned, here, in this passage is Moshiach. He is raised up from amongst his own brethren (the Jewish people); and he speaks the words that H’Shem commands him to speak.

drash: parashas Re’eh 5781

parashas Re’eh 5781

“For thou art a holy people unto the L-RD thy G-d, and the L-RD hath chosen thee to be His own treasure out of all the peoples that are upon the face of the earth.”

– Deuteronomy 14:2, JPS 1917 Tanach

The children of Israel are an am segulah – a treasured people – unto the L-RD. As a people, we are still His treasure, that He values “out of all the peoples that are upon the face of the earth.” In the words of the Targum, “a people more beloved than all the peoples who are upon the face of the earth” (Targum Jonathan; sefaria.org). Within the overall context of the passage, wherein this verse is found, this is the reason given for the children of Israel not to disfigure yourselves as is the custom of the nations to do when mourning. Additionally, as follows in the passage, also, not to eat anything considered to be an abomination.

This is the basis of holiness, whereas the Hebrew word translated as “holy” is kadosh, having the basic meaning of “to be separate,” as in separated unto the L-RD, or separate from the nations. According to Rashi, one reason for this spiritual status is because of the merit of our forefathers, Abraham, Isaac, and Jacob. Moreover, it is the children of Israel that H’Shem appeared to at Mt. Sinai; and, He gave us the Torah, when He made an eternal covenant with us. The eternal nature of this covenant is expressed as follows:

“Thus saith the L-RD, Who giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, who stirreth up the sea, that waves thereof roar, the L-RD of hosts is His name: If these ordinances depart from before Me, saith the L-RD, then the seed of Israel shall cease from being a nation before Me for ever. Thus saith the L-RD: If heaven above can be measured, and the foundations of the earth searched out beneath, then will I also cast off all the seed of Israel for all that they have done, saith the L-RD.” – Jeremiah 31:35-37, JPS

In other words, our relationship with H’Shem is as sure as the heights of heaven and the foundation of the earth; by signifying our bond to H’Shem by way of this comparison, it is made clear to us that we are truly a treasured people unto the L-RD, despite all of our transgressions against Him. Even so, we are called to turn our hearts to Him, through sincere teshuvah (repentance), a heartfelt confession of our sins, with a commitment not to repeat them; rather, that our lives may be changed for the good.

drash Eikev: yiras H’Shem

parashas Eikev 5781

“Everything is in the hands of G-d, except for the fear of G-d.” – Berachos 33b

 “And now, Israel, what doth the L-RD thy G-d require of thee, but to fear the L-RD thy G-d, to walk in all His ways, and to love Him, and to serve the L-RD thy G-d with all thy heart and with all thy soul; to keep for thy good the commandments of the L-RD, and His statutes, which I command thee this day?”  – Deuteronomy 10:12, JPS 1917 Tanach

Yiras H’Shem (fear of G-d) is a major component of one’s relationship to G-d; fear, in the sense of awe, reverence, and respect. The Torah records, “What doth the L-RD thy G-d require of thee, but to fear the L-RD thy G-d?” The quality of yiras H’Shem is what will determine the level of kedushah (holiness) in a person’s life. For our response to constant acknowledgment of G-d, will compel us to watch our own thoughts, speech, and behavior at all times, thereby elevating our level of kedushah.

Our response to H’Shem’s directive, through His commandments, requires giving Him the due respect that He deserves as our King. As a consequence of our reverence towards Him, we bring kedushah (holiness) into our lives through our obedience. We become sanctified through His commandments; every aspect of our lives may become sanctified (made holy). “Happy is everyone that feareth the L-RD, that walketh in His ways” (Psalm 128:1, JPS 1917 Tanach).

Va’etchanan 5781

parashas Va’etchanan 5781

“Ye that did cleave unto the L-RD your G-d are alive every one of you this day.”

 – Deuteronomy 4:4, JPS 1917 Tanach

During Moshe’s speech that lasted thirty-seven days, he prepared B’nei Yisrael to enter the Promised Land.  He cautioned them, admonished them, and reminded them in a tactful way of previous sins.  Rather than naming the sins, he would mention the place where the transgressions occurred.

One such instance that appears a little more direct is when he mentions the matter of Baal-peor, whereof H’Shem punished “all the men that followed the Baal of Peor [the deity of the Midianites]” (Deuteronomy 4:3).  He further mentions that those who cleaved to H’Shem, rather than follow the deity, “are alive every one of you this day” (Deuteronomy 4:4, JPS 1917 Tanach).

This juxtaposition makes it clear that those who did not transgress through idolatry and licentiousness were preserved by H’Shem because they “cleaved” to Him.  The Hebrew word used for “cleave,” in this instance, is “deveykut.”  The word connotes a clinging to H’Shem in the sense of one who is dependent on Him for his sense of well-being.

Deveykut is necessary for hitbodedut (Jewish meditation).  Within the practice of hitbodedut, one pours out his heart to H’Shem, hoping for an answer to all of his prayers.  Yet, in complete deveykut, one lives his life in constant acknowledgement of the L-RD.  Furthermore, he is able to speak to H’Shem from within in his heart in the quiet moments of the day. May we avoid the secular deities of modern society, so that we can cleave to the L-RD in our own lives.

Steady Course

“There are eleven days’ journey from Horeb by the way of mount Seir to Kadesh-Barnea.” – Deuteronomy 1:2

The book of Devarim (Deuteronomy) was previously known as Mishneh Torah, Repetition of the Torah, because the book is mostly an account of the journeys of B’nei Yisrael and reiteration of certain laws. The reason being that Moshe sought to rebuke, instruct, and inspire the new generation that would be entering Eretz Yisrael.

The account mentions that there is an eleven day journey from Horeb, the general area where Mount Sinai is located, to Kadesh-Barnea, passing around Mount Seir to get there. Kadesh-Barnea is where B’nei Yisrael gathered, before being commanded to enter the Promised Land (Numbers 32:8). “Behold, the L-RD your G-d has set the land before you; go up and possess it, as the L-RD G-d of your fathers has said to you; fear not, nor be discouraged” (Deuteronomy 1:21).

However, the next verse after the eleven day journey from Mount Sinai to the edge of Eretz Canaan, states, “And it came to pass in the fortieth year…that Moses spoke to the people of Israel” (Deuteronomy 3:3); and, thus begins Moshe’s thirty-six day discourse. By contrasting the eleven day journey to Kadesh-Barnea, with the fact that now it is the fortieth year after leaving Egypt, attention is drawn to the point that had it not been for the debacle of the spies, B’nei Yisrael would have entered the Land from Kadesh-Barnea, only eleven days after leaving Sinai.

Yet, thirty-nine years  transpired since that time; and, this is the new generation that is being prepared to enter the Promised Land after the many years of wandering in the desert. This teaches us that not all who wander are lost. For H’Shem remained faithful to the Children of Israel and brought them into the land despite the many delays, nisyanos (tests), and detours.

He will also bring us into the Promised Land, as long as we do not stray; rather, that we should always seek Him as our Guiding Light. Inasmuch that the pillar of fire provided light for B’nei Yisrael at night, the L-RD will provide us with light in the darkness of our lives; despite the challenges in our lives, G-d will lead us to the Promised Land.

A G-dly Sorrow

parashas Matos-Massei 5781

drash for parashas Mattos-Masei 5781

“These are the stages of the children of Israel, by which they went forth out of the land of Egypt.”

– Numbers 33:1, JPS 1917 Tanach

The forty-two journeys of the Children of Israel, “their goings out according to their journeys by the commandment of H’Shem,” were seen from the perspective of G-d, each one as a significant journey of progress, according to His plan. Each time they set out on a journey to the next encampment, there was no need for regret, if they accomplished, learned, and advanced in character development, according to G-d’s will.


Yet, even if they failed, they were given the opportunity to return to Him through teshuvah (repentance). Therefore, there was still no cause to regret, as long as they would be focused on a “godly sorrow,” that would bring them to a place of acknowledgment in regard to their aveiros (sins). This is akin to teshuvah tataah, fostering a contrite spirit, that will elicit H’Shem’s compassion from Above.

On the contrary, a sorrow in the form of yearning for the past, e.g., the comforts of Egypt (Numbers 11:5-6), or provisions other than the manna and water that H’Shem provided in the desert, led to complaining and rebellion. These complaints, and rebelliousness were tantamount to turning away from their divinely inspired goal to enter the Promised Land.

Even so, the goal remained, to enter Eretz Canaan as a people separated from the nations, in order to serve H’Shem, who only had their best interests in mind. And, H’Shem still has our best interests in mind today. He has not forgotten us, nor our individual needs, as we go from one place to another, journeying along throughout the stages of lives; moreover, He has set forth our path towards the Promised Land of Olam Haba (the World to Come).

drash Pinchas 5781

 “Behold, I give unto him My covenant of peace.”

– Numbers 25:12, JPS 1917 Tanach

Pinchas, a grandson of Aaron, Kohein Gadol, nevertheless, had not been granted the status of a kohein (priest), at the time that Aaron and his four sons were designated as such. Rather, only the progeny of Aaron’s sons after their designation as kohein would also become kohein. Pinchas, having already been born at that time, did not automatically become one. Only the future born sons of Aaron’s sons would have that status. Yet, an exception was made, later on in the life of Pinchas, as shown from the narrative recorded in the Torah portions of Balak and Pinchas.

In spite of Balaam’s inability to curse Israel, he compels Balak to enact a devious plan. He explains to Balak that the way to bring malaise and judgment upon Israel is to weaken their kedushah (holiness) from the inside. Therefore, “through the counsel of Balaam,” given to Balak, King of the Moabites, both Moabite and Midianite women were sent to entice the people, “who began to commit harlotry with the daughters of Moab” (Numbers 25:1, JPS). Moreover, a leader of one of the tribes, Zimri, was seen with a Moabite princess.

Pinchas “rose up from the midst of the congregation” (Numbers 25:8, JPS). He followed the Israelite man into his tent, and executed both Zimri and his cohort. For this act, described as a zealous act for the L-rd, the plague that H’Shem inflicted upon the people for their harlotry ceased. Also, Pinchas himself was rewarded with H’Shem’s covenant of peace, an eternal covenant of priesthood, “‘because he was jealous for his G-d, and made atonement for the children of Israel'” (Numbers 25:13). This may sound like a conundrum, for how can he be rewarded with “a covenant of peace, for acting out of zealousness in such an aggressive manner?

Pinchas, was the only Israelite to take responsibility for the effrontery of Zimri and his cohort. For this outrage, of a Prince of Israel (Zimri) cohabiting with a Moabite princess, when he took her into his tent in full view of the congregation, could have set off sparks that would undermine the teshuvah (repentance) of the Israelites, and set an example of the worst kind. Moreover, Zimri’s very act is considered to be a challenge to the authority of Moses. When Pinchas acted, he brought peace between G-d and His people, thus compelling H’Shem to stop the plague that He had enacted as a punishment for the immorality of the people.

Curses into Blessings

parashas Balak 5781

“How shall I curse, whom G-d hath not cursed?” 

– Numbers 23:8, JPS 1917 Tanach

Before entering the Promised Land, B’nei Yisrael defeated the famous kings, Og and Sichog. Psalms attributes the victory to H’Shem, “to him that smote great kings; for His mercy endureth forever” (Psalm 136:17). The news of their defeat was heard by Balak, King of Moab, who grew disconcerted. “Moab was overcome with dread because of the children of Israel” (Numbers 22:3).

So, Balak sent for Balaam, who was the prophet of the nations; he sent for Balaam to curse the nation of Israel, knowing they were too strong for him to go against in battle. Yet, truth be told, B’nei Yisrael was not a threat to them, since H’Shem had told them not to against Moab. It was only the fear that spread among Moab that lead them to think a preemptive attack was possible.

Balaam saddled his donkey, and on the way to Moab, G-d sent an angel to impede his path. Three times, Balaam’s donkey stopped at the sight of the angel. Each time, Balaam, who could not see the angel, struck the donkey. The third time, the donkey verbally rebuked Balaam; and, G-d opened the eyes of Balaam, so that he could see the angel with a sword, standing in the middle of the road. 

Yet, G-d let Balaam continue on his way, strongly warning him to only speak the words that G-d would put in his mouth. Three times, Balak took Balaam to a mountain top to curse Israel; yet, each time he was compelled to bless Israel instead. So, every time Balaam attempted to point his finger, figuratively speaking, towards Israel, as if there was some immoral conduct or character trait amongst them, H’Shem compelled Balaam to say the opposite, in all truth, because Balaam’s initial critiques did not measure up to the truth of the moral integrity and character of Israel.

This is evidenced by the blessings themselves. “None hath beheld iniquity in Jacob, neither hath one seen perverseness in Israel; H’Shem his G-d is with him” (Numbers 23:21, JPS 1917 Tanach). “There is no enchantment with Jacob, neither is there any divination with Israel” (Numbers 23:23, JPS). “How goodly are thy tents, O Jacob, thy dwellings, O Israel” (Numbers 24:5, JPS). “Blessed be every one that blesseth thee, and cursed be every one that curseth thee” (Numbers 24:9, JPS).

drash parashas Chukat 5781

A chukat is a particular type of commandment that defies rational explanation. The parashas refers to the chukat (decree) of the parumah adumah (red heifer). The entire premise of the chukat of the red heifer points towards having emunah (faith) in the effectiveness of this remedy for contamination. In other words, it is only through a chukat that is not objectively clear to the intellect, through which a means of purification occurs. It is as if the goal of the chukat is to inspire our faith in the One who gave the decree.


The parumah adumah (red heifer) offering is slaughtered outside of the camp; it is completely burned in fire. Hyssop, cedar wood, and crimson thread are thrown into the fire with the red heifer. The ashes are used in a specific manner – only sparingly mixed with mayim chayim (living water; i.e. from a water source like a river). The purpose of this water with the mixture of ashes is to purify people who have come into contact with a dead body, and, therefore tamei (unclean). The water is sprinkled upon them on the third and the seventh day of their purification.

Paradoxically, the kohein who is tahor (clean) becomes tamei (unclean) when he performs the offering of the parumah adumah. This is the paradox: the very ashes of the red cow that cause an unclean person to become clean, cause the pure person, who prepares the ashes, to become impure. “Who can bring a clean thing out of an unclean?” (Job 14:4, JPS 1917 Tanach). Only G-d.


Additionally, the account of the passing of Miriam occurs right after the description of the chukat of the parumah adumah. The Sages infer that this exemplifies, how like an offering brings atonement, so does the death of a tzaddik (righteous person). Moreover, the passing of Aaron occurs in juxtaposition to a description of the garments of the Kohein Gadol. As the garments of the Kohein Gadol atone for sin, so does the death of a righteous person (Moed Katan 29a). The deaths of Aaron and Miriam brought atonement to the generation in the desert.

drash Korach 5781

parashas Korach 5781

“And he spoke unto Korah and unto all his company, saying: ‘In the morning the L-RD will show who are His, and who is holy, and will cause him to come near unto Him; even him whom He may choose will He cause to come near unto Him.”

  • Numbers 16:5, JPS 1917 Tanach

Korach separated himself from the assembly of H’Shem. He purported to champion the people, inasmuch that he claimed that everyone was holy, saying that Moses and Aaron should not lift themselves above the assembly of H’Shem (Numbers 16:3, JPS 1917 Tanach); yet, commentary explains that Korach wanted Aaron’s position of Kohein Gadol for himself. Therefore, his mass appeal was a ruse, made only to aggrandize himself, and his followers.


In response to the challenge of Korach and his followers, Moshe spoke of a test, whereby H’Shem will show who are His, and who is kadosh [holy] (see above). He said, take ye everyman his fire-pan, and put incense upon them, and bring ye before H’Shem every man his fire-pan, two hundred and fifty fire pans; thou also, and Aaron, each his fire-pan (Numbers 16:17).


H’Shem told Moshe, Speak unto the congregation, saying: Get you up from about the dwelling of Korah, Dathan, and Abiram (Numbers 16:24). The earth opened up its mouth, and swallowed Korach, his family, and his followers; they went down alive into the pit; and the earth closed upon them, and they perished from among the assembly (24:33). Fire came forth from H’Shem, and devoured the two hundred and fifty men that offered incense (24:35).

The fire pans were gathered up, “and they beat them out for a covering of the altar,” as a reminder that only those who are “of the seed of Aaron, [may] draw near to burn incense before the L-RD” (Numbers 17:4-5, JPS). Yet, inasmuch that on a symbolic level, prayer is likened to the incense service, today we may always offer up our prayers to the L-RD, whether in a communal setting, or through hisbodedus (personal prayer). Our avodas (service) is the prayer of the heart.