Tag: Torah

Do Not Be Hindered

shiur for parashas Nitzavim 5781

“For I know their imagination how they do even now.”

  • Deuteronomy 31:21, JPS 1917 Tanach

 “For their evil disposition to which they are yielding today, even before I bring you into the promised land, is known to Me.” – Targum Yonaton

G-d knows our proclivity towards aveiros (transgressions). In regard to B’nei Yisrael, He knew that the imagination, i.e., yetzer (inclination) of the people was inclined towards evil. Sforno explains, that the people were about to be brought into the promised land, in order to focus on H’Shem, serving Him through the mitzvot (as mentioned in Psalms 105:44-45); yet, “instead they look forward to gratify their own cravings” (Sforno on Deuteronomy 31:21, sefaria.org) which will lead to an excessive focus on material pleasures, gained from the wealth that H’Shem provides. In other words, they will end up misusing their material goods. By neglecting to focus on H’Shem, after entering the Land, the priorities that were established, “that they might keep His statutes, and observe His laws,” were forgotten (Psalm 105:45).

Although many would like to believe that our natural tendency is to do good, this goes against the grain of understanding. Upon further reflection, we may find that we are inclined to enjoy ourselves, and be entertained by the world, while our efforts to do good are hindered. We may neglect to be kind, considerate, and selfless, unless we seriously strive to do so at all times. As soon as we take our eyes off of H’Shem, especially in this modern world, we will become further distracted, engrossed, and captured by our yetzer hara. Zechirus (vigilance) is of the upmost importance, in order to maintain a sense of deveykus (attachment) to G-d. If we expect to enter into the Promised Land of Olam Haba (the World to Come) with a good place reserved for us there, then, we must keep these points in mind: 1). sur meira, asei tov (eschew evil, do good); 2). show zechirus (vigilance) through constant awareness; and, 3). deveykus (stay connected) to G-d Above, who watches over us from Shomayim (Heaven).

Stand This Day

d’var for parashas Nitzavim 5781

“Ye are standing this day all of you before the L-RD your G-d.”

  • Deuteronomy 29:9, JPS 1917 Tanach

Moshe speaks to the generation of Bnei Yisrael (the Children of Israel) that will soon cross the Jordan River into the Promised Land, under the new leadership of Joshua. Moshe reassures the people that despite their transgressions in the wilderness, they are still “standing this day.” The Hebrew word used for stand in this verse is nitzavim, from the shoresh (root word) NZV, meaning to stand upright. This has the the connotation of moral uprightness.


Moshe explains that they are gathered together, standing before HShem, “that thou shouldest enter (uvalaso) into the covenant of the L-RD thy G-d” (Deuteronomy 29:11, JPS). The shoresh, AVR, meaning to enter, also means to cross over. The use of this word is apropos of Bnei Yisrael’s imminent crossing over the Jordan to Canaan. Figuratively speaking, they are crossing over, i.e., transitioning from wanderers in the wilderness into G-d’s covenantal nation. (The proclamation given by Moses in this passage is a renewal of the covenant).


The Zohar relates the phrase, “Ye are standing this day” to Rosh HaShannah. When we stand before H’Shem on Rosh HaShannah, the Day of Judgment, we are judged for the year; the books are opened, and we hope to be judged favorably, so that we may cross over into a good year. Let us search and try our ways, and return to the L-RD (Lamentations 3:40, JPS), so that we may stand before Him, and be inscribed in the Book of Life.

Bikurim (First Fruits)

parashas Ki Savo 5781

drash for parashas Ki Savo 5781

Ki Tavo begins with the commandment of bikurim (first fruits). This commandment was to be performed after B’nei Yisrael entered Eretz Canaan, after taking possession of their inheritance, and living in the Land of Israel. This means that it was only incumbent upon them to observe the mitzvah of bikurim, after they were well established in the land. It was to serve as a reminder of their heritage. The declaration that is made at the time, encapsulates our history, beginning with Jacob, who went to Egypt with his entire family, during the famine, when Joseph provided for them. And, how we became slaves in Egypt; yet, H’Shem redeemed us, and we became His people, bound by covenant to the Torah.

This declaration, made after bringing a basket of the first fruits of one’s harvest to the Kohein, concerns our history, how we began as a small people, and became populous. And, after our redemption from slavery, were brought into “a land that flows with milk and honey” (Deuteronomy 26:9). Therefore, bikurim is an expression of gratitude to H’Shem, as well as a tribute to His powerful redemptive act of bringing us out of Egypt, and a reminder of our past bondage. Our humble origins as a people, had to do with the sobering recollection that we were once enslaved in a foreign land. And, the import of this declaration brings to light all of the provisions bestowed upon us since that time.

The bikurim (first fruits) were brought to Yerushalayim, between Shavuot and Sukkot, the harvest season. The seven species from which they were selected were wheat, barley, figs, pomegranates, olives, grapes, and dates. Today, these grains and fruits serve to remind us of our connection to the Land of Israel. We may enjoy these foods, especially at certain times, according to tradition, in the same spirit that B’nei Yisrael was called upon to rejoice in Yerushalayim, when they brought the bikurim.

Inheritance

shiur for Ki Savo 5781

“That thou shalt take of the first of all the fruit of the ground, which thou shalt bring in from thy land that the L-RD thy G-d giveth thee; and thou shalt put it in a basket and shalt go unto the place which the L-RD thy G-d shall choose to cause His name to dwell there.”

– Deuteronomy 26:2, JPS 1917 Tanach

The first fruits (bikurim) from each person’s harvest, were to be brought to “the place that H’Shem your G-d will choose” after B’nei Yisrael entered the Land. Upon giving the bikurim to a Kohein, one of G-d’s representatives, a proclamation was made, by the giver, declaring a brief historical background, encapsulating the identity of the Children of Israel from humble origins:

“And thou shalt speak and say before the L-RD thy G-d: ‘A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous.” – Deuteronomy 26:5 , JPS 1917 Tanach

 “My father, i.e. Yaakov, who was for a while a wandering lost person without a home of his own, was not at the time able to establish a nation deserving or fit to inherit this land.” – Sforno

Jacob, the father of the twelve tribes of Israel, began his endeavors to establish a family, and vocation, as a wandering Aramean, having left home to find a wife. Yet, he went out into the world without anything of value, not even a dowry. After twenty years of working for Laban, he set out to his home country. From there, he and the seventy members of his family were called to go down to Egypt. The Children of Israel were enslaved, eventually freed, and received the Torah at Mount Sinai. Entering the Promised Land would be the culmination of the Exodus.

Upon entering the land, the show of gratitude, a deep appreciation of H’Shem, and the origins of a national identity were acknowledged. Today, we need to reconnect with our origins as children of H’Shem. Once we are able to acknowledge our heritage, so that we may identify with our past as a people, we may also become aware of the Inheritance that awaits us.

“Men have not heard, nor perceived by the ear, neither hath the eye seen” (Isaiah 64:3). Regarding this verse, Rashi explains that while the sages note that the prophets only spoke in regard to the Messianic era, they were not able to speak of Olam Haba (Berachos 34a). What awaits us in Olam Haba is beyond description, imagination, or our greatest expectations.

A Wandering Aramean

dvar for parashas Ki Savo 5781

“And thou shalt speak and say before the L-RD thy G-d: ‘A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous.” – Deuteronomy 26:5, JPS 1917 Tanach

“He begins with shame and concludes with praise.”

– Jerusalem Talmud Pesachim 70a

Jacob was a wandering Aramean (inasmuch that he spent twenty years serving his Uncle Laban in Aramea). According to the declaration made when the Bikurim (first fruits) were brought by an Israelite to the Kohein, the national narrative begins with Jacob, homeless and peniless (Ibn Ezra). Our humble beginnings as a people begin in shame; yet, they end in praise (see above). As a people, B’nei Yisrael became a nation, after being freed from slavery in Egypt.

We are like unto Jacob; If we are able to recognize our own “spiritual poverty,” then we would aspire towards the freedom from the shackles of our yetzer hara (evil inclination). In like manner that B’nei Yisrael received the Torah at Sinai, gaining true freedom through the commandments, we may do the same by following a life of restraint, moderation, and righteousness, with help from the L-RD. We may aspire towards greater heights, when we live in accordance with the guidelines given to us at Sinai.

When bringing the first fruits of the land as an offering to the Kohein, the declaration made by each individual Israelite is meant to remind the person bringing the offering of all that there is to be thankful for, in addition to the fruits of the land. “A land of wheat and barley, and vines and fig-trees and pomegranates; a land of olive-trees and honey” (Deuteronomy 8:8, JPS 1917 Tanach). The material blessings in our own lives are best enjoyed with the acknowledgment of the L-RD’s influence. Whether we are able to clearly see His hand at work in our lives or not, we should always give thanks.

“And now, behold, I have brought the first of the fruit of the land, which Thou, O L-RD, hast given me.’ And thou shalt set it down before the L-RD thy G-d, and worship before the L-RD thy G-d. And thou shalt rejoice in all the good which the L-RD thy God hath given unto thee, and unto thy house, thou, and the Levite, and the stranger that is in the midst of thee.”

– Deuteronomy 26:10-11, JPS 1917 Tanach

Memorable Moments

B”H

motzei Shabbos: parashas Ki Seitzei 5781

parashas Ki Seitzei 5781

 “Remember [zachor] what the L-RD your G-d did to Miriam on the journey after you left Egypt.” – Deuteronomy 24:9, JPS 1985 Tanach

The Targum paraphrases, delineating the import of the commandment, “Be mindful that no one contemn his neighbor, lest he be smitten: remember that which the L-rd your G-d did to Miriam, who contemned Mosheh for that which was not in him, when she was smitten with leprosy, and you were delayed in the way when coming out of Mizraim” (Targum Jonathan, sefaria.org). Miriam had been critical of her brother Moshe; so, she was chastised with leprosy as a punishment for her lashon hara. This commandment to remember the event, is a stark reminder of the consequences of slander.

Moreover, this commandment is one of the six remembrances, required to recollect every day. Traditionally this is done by reading the list of six remembrances after the morning prayers. So, as one of the six narratives from the Torah that are significant enough to be recalled every day, is what H’Shem “did to Miriam on the journey.” Therefore, the gravity of this aveirah (sin) is serious enough for the historical event to be designated as something to recall everyday. The Ramban explains, “meaning that you mention it always in the utterance of words” (sefaria.org).

Is not this the path to memorization? In the words of King David, “Thy word have I laid up in my heart, that I might not sin against Thee” (Psalm 119:11, JPS 1917 Tanach). And this is the entire intent – to place these words upon our heart, inasmuch that in Biblical language, the heart represents the mind. We are to remember, if not actually memorize, not only the six remembrances: rather, especially those words from the pasukim (verses) that will guide our lives in the right direction, away from sin.

drash: A Balancing Act

parashas Ki Seitzei 5781

“A perfect and just weight shalt thou have; a perfect and just measure shalt thou have; that thy days may be long upon the land which the L-RD thy G-d giveth thee.”

– Deuteronomy 25:15, JPS 1917 Tanach

The Torah commands us that we should have perfect and honest weights and measures (see above-mentioned verse, Deuteronomy 25:16). Rashi explains, that it is forbidden to use a large weight when buying, in order to get a grater quantity; and, a small weight for the sake of selling, in order to lose less. Sforno states clearly, “It’s forbidden for a Jew to own inaccurate weights and measures.  Otherwise, the seller would be misled to give more than the buyer paid for; and, the buyer would receive less than actually paid for. G-d forbid. 

In both of these cases, it is considered dishonest to deceive the seller or the buyer.  Rather, H’Shem would have us be honest in all of our means of business. So, this commandment may be applied in other ways, to modern-day application as well. H’Shem would also like us to have the quality of honesty in our own lives as well that is perfect.  Honesty should be an integral part of our character, so that we may live a life according to the ways, articulated by G-d’s words.

As Rosh HaShannah approaches, when we begin to weigh our lives in the balance, during the month of Elul, determining for ourselves by way of “examining our conscience,” whether we have been living according to H’Shem’s standard (the Torah), we will benefit from the endeavor when we do not cheat ourselves.  For example, it may be too easy to weigh our good deeds against our faults, tipping the scale to the positive by ignoring some of the negative aspects of ourselves. Yet, on the other hand, if we focus too much upon the negative in regard to ourselves, we may risk bringing our emotional levels down too low. Rather, we should seek an honest account and balance the scale, with the help of H’Shem.

shiur: Mingled Stuff

 “Thou shalt not wear a mingled stuff, wool and linen together.”

– Deuteronomy 22:11, JPS 1917 Tanach

“Seeing that the first two human beings who were born on earth were of different species, (Kayin and Hevel), one being the result of the evil genes of the serpent, the other that of Adam’s divinely inspired spirit, and we are commanded to keep our distance from the spirit of impurity, mixing the species has been forbidden for us as we have learned the fatal consequences which this could have.” – R. Bachya, commentary on Leviticus 19:19, sefaria.org

The fundamental differences between Kayin (Cain) and Hevel (Abel) are reflected in the nature of the offerings that each brought to H’Shem. “Cain brought of the fruit of the ground an offering unto the L-RD. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the L-RD had respect unto Abel and to his offering; but unto Cain and to his offering He had not respect” (Genesis 4:3-5 JPS). A qualitative difference between Abel and Cain’s offerieng is inferred. Cain’s offering was linseed (Midrash Tanchuma, Bereishis 9), whereas Abel brought the choicest of his flock.

 If Abel brought from his sheep, then this could correspond to the wool, mentioned in the previous commandment, while Cain’s offering would be represented by linen. The commandment forbids “wool and linen together.” This rendering would reinforce the underlying differences between Cain and Abel. If we are to be more like Abel, giving the best of ourselves as an offering to the L-RD through our good deeds, then, we should not compromise our standing with the L-RD by following the poor example of Cain at all. Rather, we should maintain excellency in all of our endeavors, both towards G-d and man.

dvar: Think Twice

“That which is gone out of thy lips thou shalt observe and do; according as thou hast vowed freely unto the L-RD thy G-d, even that which thou hast promised with thy mouth.”

– Deuteronomy 23:24, JPS 1917 Tanach

The Torah records the positive commandment to observe whatever commitments we speak of through our own words. Although it is not advisable to make a vow these days, we are to be careful about fulfilling the promises we make with ourselves and others through our spoken words. “I will perform unto Thee my vows, which my lips have uttered, and my mouth hath spoken” (Psalm 66:13-14, JPS).

Otherwise, we will be held accountable for not following through on our words. Of course, this only applies to kind speech and intentions, whereas if we have said anything hurtful to another person, we should apologize in due time, and certainly not act upon anything said hastily, that could have negative consequences if acted upon. G-d forbid.

Positive speech is recommended at all times, when speaking to others, as well as when speaking of others. It is better to bless than to curse; i.e., it is better to speak well of people, than to speak ill of them. When we consider our words, before speaking, we should refrain from saying anything negative. “Set a guard, O L-RD, to my mouth; keep watch at the door of my lips” (Psalm 141:3, JPS). “Keep thy tongue from evil, and thy lips from speaking guile” (Psalm 34:14, JPS).

Additionally, even our thoughts should be pure, as exemplified by the following pasuk (verse), “Thou hast tried my heart, Thou hast visited it in the night; Thou hast tested me, and Thou findest not that I had a thought which should not pass my mouth” (Psalm 17:3, JPS 1917 Tanach). For as we think, will be as we act; unless, we can scrutinize our thoughts, reconfigure our intentions, and not act upon our unconscious motives, without reflecting upon our actions.

motzei Shabbos: Elul Preparation

“Whither shall I go from Thy spirit? or whither shall I flee from Thy presence? If I ascend up into heaven, Thou art there; if I make my bed in the nether-world, behold, Thou art there.”

– Psalm 139:7-8, JPS 1917 Tanach

During the month of Elul, we are called to look past the surface level of ourselves; this is no easy task for anyone caught up in images, that is to say, the presentation of oneself as an image that does not correspond to who one really is. Yet, we should be careful not to continue fooling ourselves, if we have not already recognized the false images of ourselves that we might unconsciously present to others. Instead of upgrading our image, we need to look closely at its flaws.

This is the only way to gain an honest assessment of oneself. For, we are compelled by the quality of this month to judge ourselves, in order to diminish being judged disfavourably on Rosh HaShannah. We have a full month’s preparation to examine our own conscience, for the sake of improving ourselves, by first “cleaning house.” We must empty ourselves of all the clutter that has accumulated over time, creating obstacles between us and our ideal potential.

Where can we start? In every moment, we have a starting point. That is to say, that we may start in the present moment. If recollected enough, insight can be gained into our true nature, both the good and the bad, the strengths and the weaknesses, the virtues and the flaws. As is written, H’Shem will be with us when we are focused on the positive; and, He will also be present in our endeavor to explore our negative character traits.