Tag: Weekly Reading

Measure for Measure

parashas Haazinu 5782

“Give ear, ye heavens, and I will speak; and let the earth hear the words of my mouth. My doctrine shall drop as the rain, my speech shall distil as the dew; as the small rain upon the tender grass, and as the showers upon the herb.” – Deuteronomy 32:1-2, JPS 1917 Tanach

Moses taught the Children of Israel a song that would serve to remind them, at some point in the future, of their failures, hopes, and redemption. Both Heaven and earth were called upon as witnesses to the words of Moses. Rashi adds that both heaven and earth would also serve to carry out the chastisement of Israel when they turned away from H’Shem: Heaven would withhold its rain, and the earth would withhold its produce.

Incidentally, almost as a sidenote, there is a reciprocal relationship between heaven and earth: “as above, so below.” Whatever we do on earth, causes a response in heaven. For example, when we pray, G-d will respond in a manner concomitant with our faith, and the nature of our prayer. Additionally, when we show kindness to others, we will find that in some unexpected way, we are rewarded for our kindnesses in due time, according to G-d’s wisdom.

This principle can also be found in the haftorah: “With the merciful Thou dost show Thyself merciful, with the upright man Thou dost show Thyself upright, with the pure Thou dost show Thyself pure; and with the crooked Thou dost show Thyself subtle” (2 Samuel 22:26-27, JPS 1917 Tanach). The principle is otherwise known as middah k’neged middah, “measure for measure.”

The Hidden Order of Things

motzei Shabbos: parashas Vayelech 5782

“And they shall say on that day, ‘Surely it is because our G-d is not in our midst that these evils have befallen us.’” – Deuteronomy 31:17, JPS 1985 Tanach

“They will be intelligent enough to conclude that all the troubles which suddenly overtook them must be due to G-d having deliberately left their midst” (Or HaChayim on Deuteronomy 31:17, sefaria.org). The key word here in this commentary is “deliberately,” as if it is implied that the people realized that their own sins compelled G-d to abandon them. This is an important connection for them to make, whereas without recognizing their own complicity, would only have led to blame G-d for His abandonment of them, as if they had no part in the matter.

Consider the attitude of some, in blaming G-d for harsh events in life, holding Him accountable for our suffering, without acknowledging the sins that created the distance between us and Him in the first place. The point being, that it is the wrong attitude to have, a spoiled mindset to think that we deserve better, despite our abandoning Him through our own misdeeds. And, yet, He is compassionate and merciful, inasmuch that hiding His face from us, He desires us to cry out with a heartfelt repentant stance, taking it upon ourselves, to return to Him, in all of our ways, in order to elicit His forgiveness.

So, we do not understand G-d to be capricious: rather everything is ultimately designed for our benefit, even the chastisement that is placed upon us, when we go astray of G-d’s commandments. For nothing happens by chance in an ordered world, that is a world whose order is often above our own understanding.  Any randomness that appears to occur is only based upon a perspective that does not fully comprehend His sovereignty over all events in the world, as well as those that occur to us on an individual level. To understand that everything happens according to G-d’s will, or is permitted by Him, is to recognize His absolute sovereignty in all realms of life.

shiur: Shabbat Shuvah 5782

“Concealed acts concern H’Shem our G-d.”

– Deuteronomy 29:28, JPS 1985 Tanach

After Adam and Chava ate from the Tree of Knowledge, H’Shem called to Adam, “Where art thou?” (Genesis 3:9, JPS, 1917 Tanach). He responded, “I heard Thy voice in the garden, and I was afraid, because I was naked; so I hid myself” (Genesis 3:10, JPS 1917 Tanach). Adam’s shame compelled him to hide himself. Yet, G-d is all-knowing, as well as omnipresent (everywhere present). He surely knew where Adam was. Then, why did he ask, “Where are you?” The answer often given, is that G-d was challenging Adam’s own awareness, in effect, asking, Where are you in your relationship with me?

We learn in the Book of Isaiah that sin separates us from G-d (Isaiah 59:2). Adam lost the oneness that he had with G-d; as a result of his transgression, he was expelled from Gan Eden, along with Chava, who also partook from the tree of knowledge of good and evil. Up until that point, everything that they experienced in Gan Eden was in one accord with H’Shem, a nondual perspective. Yet, after eating from the tree that was forbidden to eat from, they became aware of good and evil. For this reason, even today, there is not only good and evil in the world; also, there is an admixture of good and bad in everything we do.

Like Adam and Chava, we can not hide from H’Shem. He knows our “concealed acts.” Sin separates us from Him; the path to return is through actually admitting our transgressions, unlike Adam who circumvented G-d’s questions. At this time of year, during the Ten Days of Awe, and especially on Shabbat Shuvah (the Sabbath of Return), we are all asked, “Where are you?” G-d is prompting us to reveal our sins to Him. Yet, sometimes, our sins may be hidden from ourselves; in this case, we may ask Him to reveal our sins to ourselves.

Shabbat Shuvah 5782

the Significance of Teshuvah

“And H’Shem, He it is that doth go before thee; He will be with thee, He will not fail thee, neither forsake thee; fear not, neither be dismayed.”

– Deuteronomy 31:8, JPS 1917 Tanach

Moshe encouraged Joshua and the people, for they were about to cross into the Promised Land.  He told them that H’Shem would go before them; so they should not fear, for He would be with them.  To have emunah (faith), in this respect, is to trust that H’Shem would strengthen them, so that a dependence on Him could be fostered, rather than relying on their own strength.  In this way, their enemies would be defeated – through H’Shem.

The same is true today, that H’Shem would like us to return to the simplicity of faith, by looking towards Him in all things. “Trust in the LORD with all your heart, and do not rely on your own understanding” (Proverbs 3:5, JPS 1985 Tanach). For He will lead us forward through the nisyanos (challenges) of our lives.

When we are in a quandry, not able to see the light, there is a narrow path through which we may return to Him; thereby, stepping out of the mire that we may be in because of our own negligence and transgressions.  So, teshuvah is the element that allows us to seek Him again when we have made the wrong choices in our lives, having turned away from the Torah given at Sinai. 

“Turn Thou us unto Thee, O L-RD, and we shall be turned; renew our days as of old.”

– Lamentations 5:21, JPS

motzei Shabbos: parashas Nitzavim 5781 – Choose Life

“See, I have set before thee this day life and good, and death and evil.”

  • Deuteronomy 30:15, JPS 1917 Tanach

“Behold, I have set before you this day the way of life, wherein is the recompense of the reward of good unto the righteous, and the way of death, wherein is the retribution of the wages of evil unto the wicked.” – Deuteronomy 30:15, Targum Yonaton


Sforno comments, “eternal life, not just life on earth” (sefaria.org). Likewise, the opposite is mentioned “eternal oblivion” (Sforno, ibid.), not only physical death. These are the destinations of the two paths, delineated in Torah – the way of life, and the way of death, corresponding to our two inclinations, the yetzer tov (good inclination), and the yetzer hara (evil inclination). In the modern world, it is not always clear what choices we make will lead us down one or the other road. This is mostly because, there are no signposts to be found, showing us which way we are headed. The world would like us to believe that all roads lead to Rome, Nirvana, or G-d. However, nothing could be further from the truth.


In the Torah, G-d is explicit, concerning the path we are to follow, and the path that we are not to follow. “Behold, I have set before you this day the way of life, wherein is the recompense of the reward of good unto the righteous, and the way of death, wherein is the retribution of the wages of evil unto the wicked” (Targum Jonathan on Deuteronomy 30:15, sefaria.org). If we make an effort to follow our good inclination, by listening to the conscience, and doing what is right, then we will be rewarded for our efforts. Yet, if we give in to the evil inclination, adhering to our “lesser instincts,” falling prey to sin, then we will receive retribution for actions. It is more challenging to do good, than to be lured into temptation by the desires of the heart. For this reason, we can only conquer the yetzer hara with the help of G-d.

Thou Shalt Return

parashas Nitzavim 5781

Thou Shalt Return

“And it shall come to pass, when all these things come upon thee, the blessing and the curse, which I have set before thee, – thou shalt bethink thyself among all the nations, wither the L-RD thy G-d has driven thee, and shalt return unto the L-RD thy G-d, and hearken to His voice according to all that I command thee this day, thou and thy children, with all thy heart, and with all thy soul; that then the L-RD thy G-d will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the L-RD thy G-d hath scattered thee.

– Deuteronomy 30:1-2, JPS 1917 Tanach

The promise of return to the Land of Israel includes a reassurance of teshuvah; in other words, that the Jewish people will be moved by H’Shem to do teshuvah (repentance).  The commandment to repent is phrased in the future tense, rather than in the imperative command form, because G-d wanted it to be an assurance to the Jewish people that in due time we would repent. Thus, as Rosh HaShannah approaches, we are reminded of the inevitable call towards teshuvah (repentance).

Commentary relates that the phrase vahasheivosa el–l’vavecha (then you will take it to your heart;” Deuteronomy 30:1) conveys the understanding that, an intellectual knowledge alone, concerning the importance of the service of G-d, is not enough; rather, it is necessary to bring this awareness into one’s heart – the seat of the emotions. As a result of this endeavor, repentance will follow.

The sense of renewal within the context of the ingathering of the Jewish people to Eretz Yisrael hints at the level of teshuvah that will occur at this time.  The prophet Ezekiel spoke of an unprecedented restoration when we will be gathered in from the nations where we have been scattered:  

“And I will give them one heart, and I will put a new spirit within you; and I will remove the stony heart out of their flesh, and will give them a heart of flesh; that they may walk in My statutes, and keep Mine ordinances, and do them; and they shall be My people, and I will be their G-d.”

– Ezekiel 11:19-20, JPS 1917 Tanach

As we approach Rosh HaShannah, we will soon hear the sounds the shofar. This may serve to remind of the time of the ingathering, “All ye inhabitants of the world, and ye dwellers on the earth, when an ensign is lifted up on the mountains, see ye; and when the horn [shofar] is blown, hear ye” (Isaiah 18:3, JPS 1917 Tanach)

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.

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.