Tag: parashas

shiur: parashas Shoftim 5781

“Justice justice [tzedek tzedek] shalt thou follow, that thou mayest live, and inherit the land which the L-RD, Our G-d giveth thee.” – Deuteronomy 16:2, JPS

Moshe proclaims the imperative to establish judges to judge the people, emphasizing the pursuit of justice. However, the Hebrew word, tzedek, may also be translated as righteousness. Therefore, the pasuk (verse)may be rendered, “Righteousness, righteousness, shall you pursue,” providing a more accessible understanding for the benefit of the everyday reader. Within this framework, the pasuk (verse) may be taken as an ethical imperative, that places a strong emphasis on individual righteousness. Besides, if we are not walking in righteousness, what right do we have to judge others?

Additionally, Inasmuch that the word tzedek (righteousness) is repeated twice, we may infer that the repetition refers to two types of righteousness. This might be alluded to in several passages within the book of Deuteronomy. The first, is a call for B’nei Yisrael to circumcise their hearts, making an effort on their own to improve their ways, moving towards righteousness (Deuteronomy 10).

The second, H’Shem states that He Himself will circumcise our hearts (Deuteronomy 30), whereas the righteousness that will ensue is a gift from Above. Viewed together, these two ways may imply that when we make an effort to draw close to H’Shem through teshuvah, He will meet us halfway (Shabbos 104a). For, when we attempt to improve ourselves, H’Shem will respond in like manner to our efforts.

Furthermore, to be righteous in H’Shem’s eyes, a casting away of aveiros (transgressions) is first necessary. “I will sprinkle clean water upon you, and ye shall be clean” (Ezekiel 36:25, JPS).   “I will put My spirit within you, and cause you to walk in My statutes” (Ezekiel 36:27, JPS 1917 Tanach). H’Shem’s gift from Above will be bestowed upon us through the Ruach (Spirit), so that our lives may be sanctified.

dvar: parashas Shoftim 5781

“You must be whole-hearted with the L-RD your G-d.”

– Deuteronomy 18:13, JPS

“Put thy hope in Him and do not attempt to investigate the future, but whatever it may be that comes upon thee accept it whole-heartedly.” – Rashi, sefaria.org

The Targum paraphrase is intriguing: “Ye shall be perfect in the fear of the L-rd your G-d” (Yonatan Targum, Deuteronomy 18:13, sefaria.org). Perhaps, the idea being conveyed in this rendering is, that in order to be tamiym (whole, perfect, having integrity), what is required is yiras H’Shem (awe, reverence and respect towards the L-RD). So, a practical application is included within the Targum rendering of the pasuk (verse). The two go “hand in hand,” yiras H’Shem for the sake of walking whole-heartedly with H’Shem. Because, in this manner, we will be cautious enough, as a result of yiras H’Shem to walk in an upright manner, as pertains to all of our thought, speech, and action.

Moreover, as Rashi clarifies, to trust in H’Shem to the extent that we are not worried about the future, because all is in his hands. As is conveyed elsewhere, all that is required is fear of H’Shem, because He will provide for all else in our lives, dependent upon our sincerity in regard to observing His commandments. There is no need to be concerned about future events, because everything that has happened, is happening, and will happen in our lives is for the good, even if we are currently unable to decipher the goodness found within our circumstances. We trust in H’Shem that only He knows what is best for us.

motzei shabbos: shoftim 5781

“Judges and officers shall you appoint at your city gates.” – Deuteronomy 16:18

“The human body is a city with seven gates—seven portals to the outside world: the two eyes, two ears, two nostrils and the mouth. Here, too, it is incumbent upon us to place internal “judges” to discriminate and regulate what should be admitted and what should be kept out, and “officers” to enforce the judges’ decisions.” – Siftei Kohen, Shoftim parashas in depth, chabad.org

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.

shiur: parashas Re’eh 5781

 “Behold, I set before you this day a blessing and a curse.”

 – Deuteronomy 11:26, JPS 1917 Tanach

“See, I set before you this day,” in other words, perceive that I present before you this very day, the significance of blessings and curses in your lives. According to Rabbeinu Bahya, the so-called, “mental eye” of the spiritually sensitive is able to see the effects of the blessings and curses, on an individual basis, in their own lives. Incidentally, the blessings originate with the Attribute of Mercy, whereas the curses are derived from the Attribute of Justice.

R. Bahya makes reference to the pasuk (verse), “I have seen great wisdom and knowledge” (Ecclesiastes 1:16). As a direct result of our being aware of the blessings and curses in life, we may obtain great knowledge, concerning the causal relationship between our thoughts, speech, & actions, and their consequences. This may lead towards wisdom, having to do with how H’Shem Elokim guides us – each and every person, according to hasgachah peratis (divine guidance), weaving a tapestry of events and consequences in our lives, dependent upon the nature of our conduct.

Additionally, consider the words of King David, who wrote, “Thy rod and Thy staff, they comfort me” (Psalm 23:4, JPS); he was assured through H’Shem’s guidance and correction, that he would remain on the derech (path). H’Shem’s guidance, as represented by a staff (a shepherd’s crook) and His correction, as symbolized by a rod. This is akin to the understanding that blessings can be understood as signs that we are on the right path; and curses are a form of chastisement meant to correct us, whenever we go astray. Shabbat shalom.

dvar: parashas Re’eh 5781

“Unto the place which the L-RD your G-d shall choose out of all your tribes to put His name there, even unto His habitation shall ye seek.”

– Deuteronomy 12:5, JPS 1917 Tanach

Moshe explains to the B’nei Yisrael (Children of Israel) that they should not do like the nations in regard to their service to H’Shem. The idolatrous nations worshipped anywhere and everywhere to various so-called deities. However, when entering Eretz Canaan, B’nei Yisrael would be called upon to “destroy all the places, wherein the nations that ye are to dispossess served their gods, upon the high mountains, and upon the hills, and under every leafy tree” (Deuteronomy 12:2, JPS). Rather, Israel is called to worship in “the place which H’Shem your G-d shall choose” (Deuteronomy 12:5, JPS).

The place that H’Shem chose, eventually was Jerusalem. That is where the first and second Temples were built. Moreover, we await the building of the Third temple. Until then, we congregate in assemblies, that are referred to as “small sanctuaries,” as per one interpretation of the following pasuk (verse): “Thus saith the L-rd G-D: Although I have removed them far off among the nations, and although I have scattered them among the countries, yet have I been to them as a little sanctuary in the countries where they are come” (Ezekiel 11:16, JPS 1917 Tanach).

The original meaning of the verse was meant to convey a sense of reassurance to the exiles, after the first Temple was destroyed, that H’Shem’s presence would still be with them; i.e., that H’Shem would be a sanctuary – a place of refuge for them. This rendering is also apropos today, during the current galus (exile), inasmuch that we believe that His presence, otherwise known as the Shechinah, went into exile with us after the destruction of the second Temple. Although, the return of the Jewish people has already begun at the time of the recreation of the State of Israel, our exile is not officially, over until the third Temple is built in the time of Moshiach (Messiah).

motzei Shabbos: Chayei Olam

“Ye are the children of the L-RD your G-d: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.” – Deuteronomy 14:1, JPS 1917 Tanach

B’nei Yisrael is cautioned against desecrating their bodies through mutilation, as a sign of mourning; although a practice of the heathen nations, cutting oneself out of grief, an expression of pain for the loss of a loved one, is forbidden. Moreover, the prohibition against marring the flesh in regard to mourning, implies that there is no need for the Children of G-d to despair, in regard to the passing away of a life, because H’Shem extends His promise of eternal life (Sforno). “I have set before thee life and death, the blessing and the curse; therefore choose life [eternal life]” (Deuteronomy 30:19, JPS; Sforno).

Why else is B’nei Yisrael forbidden from certain customs that would mar the body? (The sign of circumcision is an exception because it is not considered a marring of the body; rather, it is the removal of that which is superfluous). “G-d said: ‘Let us make man in our image, after our likeness'” (Genesis 1:26, JPS). Man is created in G-d’s image (tzelem); that image should not be desecrated in a physical manner; neither should that image be tainted in the sphere of morality.

“Then the L-RD G-d formed man of the dust of the ground and breathed into his nostrils the breath of life; and man became a living soul” (Genesis 2:7, JPS). Our lives are not finite – there is an eternal nature of the soul. The Hebrew word for man, “adam,” is almost identical to the word for earth, “adamah.” The body of man, composed of the same elements of the earth, returns to the earth. Yet, the soul of man returns to G-d.

 “The dust returneth to the earth as it was, and the spirit returneth unto G-d who gave it” (Ecclesiastes 12:7, JPS). At  the time of the Tehillas HaMeisim (the Resurrection of the Dead), the soul is restored to the body. “And many of them that sleep in the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence” (Daniel 12:2, JPS).

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).

shiur Eikev 5781

 “Beware lest thou forget the L-RD thy G-d, in not keeping His commandments, and His ordinances, and His statutes, which I command thee this day.”

– Deuteronomy 8:11, JPS 1917 Tanach

This admonition exemplifies the connection between having an awareness of H’Shem’s presence, and the performance of mitzvoth (commandments). The message implies that if we do not observe the commandments, we will forget H’Shem. In other words, negligence in observance may lead to forgetfullness. Hence, having a belief in H’Shem’s existence is only the starting point, as inferred by the first commandment, “I am the L-rd your G-d,” understood as an pronouncement to believe in G-d. Yet, we must constantly remind ourselves of His presence, by keeping Him in mind through tangible means. Whether through prayer, study, or observance, our whole self may have the opportunity to be attached to Him:

“After the L-RD your G-d shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave.”

– Deuteronomy 13:5 , JPS 1917 Tanach

By attaching ourselves to H’Shem, above all else, we will not lose sight of Him, and fall into forgetfullness. Within the greater context of the passage, the admonition not to forget H’Shem, given to B’nei Yisrael, continues, to warn against a potential snare of material prosperity, wherein the acquisition of goods could lead to forgetfulness of H’Shem, “lest  thou say in thy heart: ‘My power and the might of my hand hath gotten me this wealth’” (Deuteronomy 8:17).

If the children of Israel become too caught up in their own achievements, once they enter Eretz Yisrael, then a constant remembrance of H’Shem could be replaced by the busyness of their lives. How much more of an admonition can this passage be viewed as relevant for us today in the postmodern world, where the noise, and constant activity of the world has the potential to drown out the silence of our inward person. This makes reflection, as well as a continual awareness of H’Shem, even more challenging for us. Yet, we may persevere, if we keep in mind “to love the L-RD your G-d, to walk in all His ways, and to cleave unto Him” (Deuteronomy 11:22).                                                                                                                                  

dvar Eikev 5781

 “But thou shalt remember the L-RD thy G-d, for it is He that giveth thee power to get wealth, that He may establish His covenant which He swore unto thy fathers”

– Deuteronomy 8:18, JPS 1917 Tanach

B’nei Yisrael, the Children of Israel will soon cross over the Jordan River, to their inheritance in Eretz Canaan, the Land of Canaan, otherwise referred to as the Promised Land. They will no longer receive the benefit of Divine Providence in a clear, unmistakable manner; the provision of manna, the bread from Shomayim (Heaven) will cease, and they will have to dig their own wells, in order to obtain water. In other words, B’nei Yisrael will become dependent on the land itself, through their own efforts.

Therefore, H’Shem’s Providence will not be as apparent to them; they may forget that all of their provisions are really from H’Shem, because they will not see H’Shem’s direct influence, except in regard, for example, to the timely amounts of rain, necessary for maintaining their crops, attributed to Him: “I will give the rain of your land in its season, the former rain and the latter rain” (Deuteronomy 11:14). Also, “I will give grass in thy fields for thy cattle, and thou shalt eat and be satisfied” (Deuteronomy 11:15).

The same is true today, even moreso, inasmuch that we attribute our wealth, success, and overall well-being to our own efforts, without realizing how all is dependent on our relationship to H’Shem. Not that we may adopt a passive stance towards the acquisition of a meaningful and substantial parnasah (livelihood), the pursuit of hatzlachah (success), and the maintenance of our refuah sheleimah (well-being); rather, we are reminded to acknowledge H’Shem’s hand in regard to our various situations and overall condition in life.

King David attributed all of his success in battle to H’Shem. Moreover, he said, “Both riches and honour come of Thee” (1 Chronicles 29:12). Regarding the ability to give generously, he noted, “who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of Thee, and of Thine own have we given Thee” (29:14). Likewise, inasmuch that we are able to acknowledge all that we have is from H’Shem, when we give tsedokah (charity), we are only returning to Him what is His.