Vedibarta Bam

And You Shall Speak of Them

A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages

Devarim
by Rabbi Moshe Bogomilsky
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Published and copyright © by Sichos In English

(718) 778-5436 • info@SichosInEnglish.org • FAX (718) 735-4139

"These are the words that Moshe spoke to all Israel." (1:1)

QUESTION: What is the Torah emphasizing by beginning

the Book of Devarim with the word "Eileh" - "these are"?

ANSWER: Moshe started delivering his legacy to Klal Yisrael on Rosh

Chodesh Shevat, and passed away thirty-six days later on the seventh
day of Adar. The word "eileh" has the numerical value of thirty-six, and
the Torah is alluding that for thirty-six days he spoke words of
admonishment to Klal Yisrael.

QUESTION: Why did Moshe admonish them specifically for

thirty-six days?

ANSWER: In the Midrash Rabbah (Lamentations 1:1) Rabbi Levi says,

"The Jewish people did not go into exile until they had repudiated the
thirty-six ordinances in the Torah, for which the penalty is kareit -
excision." (The word "eichah" "how" - which is the opening word of the
book of Lamentations, has the numerical value of thirty-six.)

According to the Zohar, the three hundred and sixty-five negative

commandments in the Torah correspond to the three hundred and sixty-
five days of the solar calendar and by transgressing them, one adversely
affects the day corresponding to that negative commandment. (See
Rambam, Introduction to Mishneh Torah.)

Moshe knew through Divine inspiration that the Jews would ultimately be
exiled for violating thirty-six negative commandments, which would
affect thirty-six days of the year. Therefore he admonished them for
thirty-six days as a corrective.
It is interesting to note that Parshat Devarim is always read on the
Shabbat preceding Tisha B'Av, the day when the book of Eichah -
Lamentations - is read.

"And Chazeirot and Di-zahab." (1:1)

QUESTION: Rashi explains that "Chazeirot" refers to

Korach's rebellion, which took place near Chazeirot. "Di-
zahab," which literally means "abundance of gold," is a
reference to the golden calf, which the Jews made from
the gold with which Hashem blessed them when they left
Egypt.Since the sin of the golden calf took place before
Korach's rebellion, the order in the pasuk should have
been reversed?

ANSWER: When Hashem became angry at the Jews for making the
golden calf, Moshe pleaded on their behalf, "Why are You upset with
Your beloved children when they actually did not violate any of Your
precepts? In the commandments You gave on Sinai, You spoke in
singular. Thus, in the prohibition against idol making and worshipping,
You said "lo yiheyeh lecha" - "There shall not be to you [singular]." If
you intended this to apply to the entire populous, You should have said
"lo yiheyeh lachem" - "There shall not be to you [plural]" (see Shemot
20:2, Rashi).

When Korach and his contingent fought with Moshe and Aharon, they
argued, "The entire assembly is holy and Hashem is among them. Why
do you exalt yourself over the congregation of Hashem?" They meant,
"You are no holier than anyone else since at Sinai Hashem spoke to
everyone and not only to you" (see Bamidbar 17:3, Rashi).

Consequently, as long as the Korach rebellion had not yet occurred,

Moshe's argument in defense of the Jews stood firm, and he had no
grounds to rebuke them. However, when Korach proclaimed that
"Everyone is holy because everyone heard Hashem's voice at Sinai," he
refuted Moshe's defense. Hence, the Jewish people's sin then came to
the forefront, and it became necessary for Moshe to rebuke them for
making the golden calf.

"Between Paran and Tophel, and Laban, and Chazeirot, and Di-
Zahav." (1:1)

QUESTION: The expression "bein...bein" - "between" - is

superfluous. It should have just said "v'paran v'tofel" -
"and Paran and Tofel" - as in the phrase "v'lavan
vachatzeirot" - "and Lavan and Chatzeirot"?
ANSWER: Superficially, it is puzzling that Moshe admonished the Jews
for speaking against the manna, the incident of the spies, and making
the golden calf-without mentioning Mei Merivah-the Waters of Strife-and
the smiting of the rock, which was actually caused by their complaint,
"Why have you brought the congregation of Hashem to this
wilderness...and why did you have us ascend from Egypt to this evil
place...and there is no water to drink" (Bamidbar 20:4-5).

"Paran" is a reference to the spies, who were sent after they journeyed
from Chazeirot and encamped in Paran (Bamidbar 12:16). "Tophel" is a
reference to the words "shetaflu" - which they spoke contemptuously
regarding the manna: "our soul is disgusted with this insubstantial food
(ibid. 21:5).

The Jews' complaint about the lack of water and the smiting of the rock
took place before their talking against the manna (ibid. 20:2-14).
Consequently, it happened after the sending of the spies (Paran) and
before the complaint about the manna (Tophel). Hence, with the extra
word "bein" - "between" - Moshe was actually alluding to this iniquity
which was committed between (the iniquities of) Paran and Tophel.

The reason Moshe did not rebuke them openly about the "mei Merivah" -
"Waters of Strife" - and the smiting of the rock was that he thought they
were likely to ascribe the sin to him. In reality, however, the Torah
refers to the incident as the "Waters of Strife, where the Children of
Israel contended against Hashem" (ibid. 20:13), and the common
denominator among the three consecutive sins was that they were all
preceded by a complaint about being taken out of Egypt.

"Moshe spoke unto the Children of Israel." (1:3)

QUESTION: Rashi explains that Moshe rebuked them only

when he was close to death in order to avoid rebuking
them again and again. How does this reconcile with the
statement of the Gemara (Bava Metzia 31a) that the
Torah command, "Hochei'ach [tochiach...]" - "You shall
reprove [your fellow]" (Vayikra 19:17) - means even one
hundred times?

ANSWER: There are two kinds of rebuke:

1. Direct confrontation: specifying the wrongdoing and admonishing

the perpetrator for committing the act.

2. A more subtle method: not mentioning the iniquity directly, but

reproving the person and encouraging him to improve his
conduct. The advantage of the latter is that the erring individual
is spared embarrassment.
When the Torah says "Hochei'ach tochiach" - "You shall reprove" - it
concludes "velo tisa alav cheit" - "and do not bear a sin because of him"
- which can also be explained literally to mean, "Do not bring up the sin
to him" - i.e. be careful not to mention the particular sin, and thus he
will not be embarrassed. This type of rebuke may and should be
repeated, even one-hundred times. However, since Moshe's current
rebuke consisted of specifying through veiled references the sins
committed, he waited till immediately before his death so that his words
would be accepted and they would not have to face him constantly and
be embarrassed.

"After he had smitten Sichon, king of the Amorites, who dwelt in

Cheshbon, and Og, king of Bashan, who dwelt in Ashtarot in
Edrei." (1:4)

QUESTION: Why did Moshe wait to deliver his rebuke till

after he conquered Sichon and Og?

ANSWER: Moshe, the first leader of Klal Yisrael, was conveying a

message to leaders of future generations. It is human nature to balk at a
rebuke. Therefore if a rebuker wants his words to be accepted, he should
not only rebuke but also do positive things to benefit the erring
community or individual. Once he becomes recognized as a good friend,
then his words of admonishment will also be accepted favorably.

Sichon and Og posed a serious threat to the Jewish people. After Moshe
risked his life to defeat the Jews' enemies, he earned their respect and
thus considered the time opportune to reprimand them.

"Moshe began explaining this Torah." (1:5)

QUESTION: The word "ho'il" - "began" - is superfluous. It

could have just said "bei'ir Moshe et haTorah hazot" -
"Moshe explained this Torah"?

ANSWER: In Torah study there are many difficulties and questions

which remain unanswered. In many such cases, the Talmud concludes a
discussion with the word "teiku" which is an abbreviation for "Tishbi
yetareitz kushi'ot ve'abayot" - "Eliyahu the Tishbi will resolve all
difficulties and questions." Eventually when Eliyahu comes to herald the
revelation of Mashiach, he will also explain and clarify all the
unanswered difficulties and unresolved Torah issues.

The letters in the word "ho'il" can be rearranged to read "Eliyahu". While
Moshe explained the Torah very clearly, he knew that in future
generations difficulties would arise in comprehending Torah subjects,
and therefore he alluded that any lack of clarity will ultimately be
elucidated through the prophet Eliyahu.

"I cannot carry you alone. G-d, your G-d, has multiplied you and
behold! you are this day like the stars of heaven in abundance."
(1:9-10)

QUESTION: At that time the Jews numbered only six-

hundred thousand. Why did Moshe exaggerate?

ANSWER: Sometimes the Jews are compared to the dust of the earth
(Bereishit 28:14), and at other times to the stars of heaven (ibid. 15:5).
The difference between the two is that each particle of dust sticks to the
other while stars are greatly distant from one another. Thus, when Jews
are united they are analogous to the dust of the earth, and when they
are fragmented and at odds they are compared to the stars.

In expressing his frustration with the Jewish people, Moshe said, "At
present you are like the stars of heaven - there is animosity and
fragmentation among you instead of unity. When you behave this way, it
is difficult for me alone to carry your contentiousness, burdens, and
quarrels."

"May G-d the G-d of your forefathers, make you so many more as
you are a thousand times." (1:11)

QUESTION: The word "kachem" - "as you are" is

superfluous?

ANSWER: When the Jews heard Moshe's harsh rebuke they fell into
despair. In order to uplift their spirits and comfort them, Moshe told
them what the Gemara (Sanhedrin 44a) says regarding the Jewish
people, " 'Af al pi shechata, Yisrael hu' - 'A Jew is a full-fledged Jew even
when he has sinned.' Though you have committed some iniquities, do
not despair. You retain your Jewish essence and will undoubtedly
continue to exist.

"It is my fervent wish and prayer that Hashem multiply you a thousand
times, and that there be many more Jews 'kachem' - 'as you are.' "

"May G-d the G-d of your forefathers, make you so many more as
you are a thousand times." (1:11)

QUESTION: The Midrash Rabbah (1:13) writes, "If we look

[well] into the blessings of Moshe, we shall find that they
 contain blessings from one end of the world to the other.
This is evident from the words 'elef pe'amim;' in the
plural, in lieu of elef pa'am in singular, which indicates an
astronomical figure, not simply 'a thousand times.' "Both
elef pa'am and elef pe'amim basically mean "a thousand
times." How does the Midrash derive that Moshe meant to
bless them to reach an astronomical figure?

ANSWER: If Moshe had said, "G-d make you so many more as you are
elef pa'am - one thousand times," it would have meant that the Jews'
population of six hundred thousand should be multiplied by one
thousand, making them a people of six hundred million. Moshe's
berachah was much greater: By saying "elef pe'amim" he meant that
their number should be doubled one thousand times. In other words,
starting with six hundred thousand, after the first "adding to you as you
are now" they will be one million two hundred thousand, then when this
is doubled, they will be two million four hundred thousand, then four
million eight hundred thousand, etc. Thus, as this is repeated one
thousand times, the population will very quickly reach an astronomical
figure.

It is related that the king of Persia was very impressed with the person
who created the game of chess and offered to grant him any wish. The
man said to the king, "There are 64 squares on the chess board. I would
be satisfied if you would put a grain of wheat in the first square and
double in the next, and so forth." The king laughed about this meager
request, but soon realized that he would not have enough wheat in his
country to fill the request. In the second square there would be two
grains, in the third square there would be four. In the tenth square there
would be 512, in the twenty-first there would be over a million, and in
the thirty-first there would be over a billion.

"May G-d the G-d of your forefathers, make you so many more as
you are a thousand times." (1:11)

QUESTION: The Midrash Rabbah (1:13) writes, "If we look

[well] into the blessings of Moshe, we shall find that they
contain blessings from one end of the world to the other.
This is evident from the words 'elef pe'amim' - in the
plural, indicating hyperabundance - in lieu of 'elef pa'am.'
"How does the word "pe'amim" indicate "a blessing from
one end of the world to the other"?

ANSWER: The Gemara (Eruvin 55b) says that the camp of the Israelites
was three parsah [square]. The Gemara (Pesachim 94a) says that the
world is six thousand parsah. (A parsah equals 2.385 mile.)
The word "pe'amim" is a plural for "pa'am", and the minimum of a plural
is two. Consequently, "elef pa'am" - "one thousand times" - can mean
that the Jewish people should spread out over a territory of three
thousand parsah, and "elef pe'amim" means two times one thousand.
Since Moshe blessed the Jews that their camp spread out over an area of
six thousand parsah, his blessing is actually "from one end of the world
to the other."

"May G-d the G-d of your forefathers make you so many more as
you are a thousand times." (1:11)

QUESTION: Why a thousand times?

ANSWER: When the Jews sinned with the golden calf, Hashem's anger
flared up and He wanted to annihilate them. He told Moshe, "Ve'e'eseh
otcha legoi gadol" - "I shall make you a great nation" (Shemot 32:10).
When the spies returned and incited the people against going to Eretz
Yisrael, again Hashem wanted to annihilate them and He again said to
Moshe,"Ve'e'eseh otcha legoi gadol" - "I shall make you a great nation"
(Bamidbar 14:12).

The Tosefta (Sotah 4:1) says that Hashem's reward for a good deed is
five hundred times greater than the deed itself. Therefore, since Hashem
told Moshe twice, "I shall make you a great nation," each time He meant
a people five hundred times as large as the Children of Israel, totaling a
thousand-fold increase. Hence, Moshe was saying, "I am now blessing
you with what Hashem offered me, and thus may He make you a nation
one thousand times as large as you are currently."

"Make you so many more as you are a thousand times and bless
you as He has spoken of you." (1:11)

QUESTION: Rashi writes that the Jewish people

complained to Moshe, asking why he had set a limit to the
blessing. Moshe responded, "The blessing of one-thousand
times is mine, but may He bless you infinitely as He
promised you."Why did Moshe specify one-thousand times
in his blessing?

ANSWER: The name Moshe has the numerical value of three-hundred

and forty-five, which is also the numerical value of Keil Shakai - "A-
mighty G-d." When the letters of these two words are spelled out in full -
Alef, Lamed, Shin, Daled, Shin, Daled, Yud - the numerical value,
counting the entire statement as one (known in Gematria as "im
hakollel") is one-thousand.
When the Jewish people complained of Moshe's setting a limitation on
their blessing, he responded "Zeh hu misheli" - "The one-thousand that I
am giving you is absolutely all that I possess. I am giving you everything
that is included in my name, and may Hashem bless you according to
His Divine powers."

"All of you approached me and said, 'Let us send men ahead of

us and let them spy out the Land.' " (1:22)

QUESTION: Rashi writes that Moshe told them, "For the

receiving of Torah the young honored the elders, letting
them go ahead, and the elders honored the leaders by
letting them go before them. For the sending of the spies,
however, all of you approached me in confusion, the
young pushing the elders and the elders pushing the
leaders."Why, in admonishing them for their improper
behavior, does he also bring in their good behavior at Mt.
Sinai?

ANSWER: Moshe was admonishing them not only for their behavior in
connection with the spies, but also for their behavior at the receiving of
the Torah. He said to them, "Originally I admired your behavior at Sinai.
It was encouraging to see how the young honored the elders and the
elders honored the leaders.

"However, after observing such refined character, I was greatly puzzled

when I saw the opposite take place in regard to Eretz Yisrael. I then
realized in retrospect that you are far from a refined people. I surmised
that since Torah represents spirituality and requires diligent study and
performance of mitzvot, your deference to the elders was not an
expression of respect, but of spiritual apathy. You were uninterested in a
spiritual life and said, 'Let the elders, who are already retired and less
interested in worldly matters, engage in the study of Torah.'

"I reached this conclusion when, motivated by desire to enter Eretz

Yisrael, a place blessed with all kinds of physical and material delights,
you stampeded, pushing the elders and leaders aside and running before
them."

"G-d heard the sound of your words, and He was incensed."

(1:34)

QUESTION: The word "kol" - "sound" - is superfluous? It

could have just said, "And G-d heard your words"?

ANSWER: A story is told about Reuven who spread a rumor that

Shimon was a thief. Shimon brought him before the Rabbi and it was
ruled that on Shabbat morning, Reuven was to publicly announce, "What
I said about Shimon being a thief is a lie." On Shabbat morning Reuven
ascended to the podium and announced as ordered, "What I said that
Shimon is a thief is a lie?!"

Shimon immediately ran to the Rabbi exclaiming, "Rabbi, this

announcement is ruining my reputation. The situation is now worse than
before."

The Rabbi summoned Reuven and asked him, "Why did you do such a
thing?"

Reuven answered, "Rabbi, I said the exact words you told me to say. Is
it my fault that I am not a chazan and do not know how to sing
properly?"

When the messengers returned from Eretz Yisrael their report was that
"Good is the land which G-d our G-d is giving us" (1:25). If this was
their report, why was Hashem upset with them? The reason was that
though their words were superficially proper, the problem was the "kol" -
the voice (tone) with which they said them. The message the people
heard was, "Good is the land that G-d our G-d is giving us?!"

"Except for Kaleiv son of Yephunneh...With me, as well, G-d

became angry because of you, saying: 'You, too, shall not come
there.' Yehoshua son of Nun...Strengthen him, for he shall cause
Israel to inherit it." (1:36-38)

QUESTION: Moshe was denied entry into Eretz Yisrael

because of the "mei merivah" - "waters of strife" - as
Hashem clearly said, "Because you did not believe in
Me...Therefore you will not bring this congregation to the
Land that I have given them" (Bamidbar 20:12). The
episode with the waters of strife took place almost forty
years after the episode with the spies.Why, when
admonishing them about the spy incident, does Moshe
say, "With me, as well, G-d became angry because of you,
saying: 'You, too, shall not come there' " which implies
that Moshe's not going to Eretz Yisrael was the fault of the
spies?

ANSWER: In his rebuke Moshe speaks of the provoking attitude of the

people, and the iniquity of the spies, which caused Hashem to swear, "If
even a man of these people, this evil generation, shall see the good land
that I swore to your forefathers except for Kaleiv and Yehoshua" (1:35).
Superficially it is puzzling that Moshe - in the middle of listing Kaleiv and
Yehoshua as the two exceptions who would come to Eretz Yisrael -
mentions something totally unrelated "With me, as well, G-d became
angry because of you, saying, 'You, too, shall not come there.' "
Though Kaleiv and Yehoshua were the only survivors of the Generation
of the Wilderness who came to Eretz Yisrael, there is a great difference
between their roles. Kaleiv merited "to see the land" and receive his
portion. Yehoshua, on the other hand, not only would come there, but
"cause [the entire people of] Israel to inherit it." Why is there such a
vast difference between them?

Moshe is explaining that the reason for the major distinction between
the two survivors is that "I should have been there to apportion the land
to the people of Israel. However, in the interim the incident with the
waters of strife caused me to lose the privilege of going to Eretz Yisrael.
Therefore Yehoshua will be my successor, and he will cause the people
to inherit the land."

Hence, Moshe's statement regarding himself, between references to

Kaleiv and Yehoshua, is not rebuke, but inserted parenthetically to
explain the prominent position Yehoshua will hold when the Jewish
people would enter Eretz Yisrael.

"Turn yourselves northward. You shall command the people,

saying, 'You are passing through the boundary of your brothers
the children of Eisav, who dwell in Seir.' " (2:3-4)

QUESTION: Why was it necessary to tell them "penu

lachem tzafonah" - "turn yourselves northward" - the
essential instruction was that "You will be passing through
the boundary of your brothers the children of Eisav and
you shall not provoke them"?

ANSWER: The descendants of Eisav are very jealous of the descendants

of Yaakov. They contend that everything the Jews possess actually
belongs to them, because it was stealthily acquired by Yaakov's
scheming to receive Yitzchak's berachot, which were really intended for
their ancestor Eisav. Therefore they despise the Jewish people and seek
ways to take their possessions.

Unfortunately, many Jews at times forget that we are in galut - exile -

and at the mercy of the secular world. Hence, they "flash" their wealth in
the eyes of the Gentiles, provoking their wrath. While the Jews indeed
deserve the affluence Hashem has bestowed upon them, they must be
careful not to exhibit it before the eyes of the nations.

The word "tzafonah" is not only the northward direction, but can also
mean "hidden." On the night of Pesach, for instance, the afikoman we
eat at the end of the meal is called "tzafun" because it is hidden
throughout the entire seder. Hashem told Moshe to tell the Children of
Israel, "Since you are coming into the boundary of the land of Eisav, it is
important to remember that 'penu lachem tzafonah' - go in the direction
of 'tzafun' - hiding - i.e. keep your wealth and success concealed. Do not
arouse their animosity, hatred, and jealousy.
One who recites the Shemonah Esrei should face mizrach - east.
However, the Gemara (Bava Batra 25b) says, "If one desires to become
rich, 'yatzpin' - he should turn towards tzafon - northeast." Since the
word "tzafon" does not only mean "north," but also "hidden," possibly
the sages are alluding that if one wants to be rich, "yatzpin" - he should
act modestly and not flaunt his wealth in the eyes of the public. For by
doing this he may invite unwanted "predators," who will take away his
wealth, or the "evil eye" which may have an adverse effect on his
wealth.

"Only the animals did we loot for ourselves." (2:35)

QUESTION: Later on, discussing the looting of the

kingdom of Og, the pasuk says, "And the booty of the
cities "bazonu lanu" (with one "zayin") - "we looted for
ourselves" (3:7). Why here does it say "bazaznu lanu"
(with two "zayins") - "did we loot for ourselves"?

ANSWER: Regarding the Amonites and Moabites Hashem instructed,

"You shall not distress them and you shall not provoke war with them"
(2:9, 19). However, since they were already conquered by Sichon and
technically no longer in control of their lands, it became permissible for
the Jewish people to take the lands for themselves. Consequently, now,
when the Jewish people took the booty of the cities, not only was there
property of the Amonites but also of the Sichonites. To allude to the
double booty, the word "bazaznu" is written with two "zayins."

Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages

Va'etchanan
by Rabbi Moshe Bogomilsky
Click here to Subscribe

Published and copyright © by Sichos In English

(718) 778-5436 • info@SichosInEnglish.org • FAX (718) 735-4139

"And I implored G-d." (3:23)

QUESTION: According to the Midrash Rabbah (11:10) the

word "Va'etchanan" has the numerical value of five
hundred and fifteen, and teaches that Moshe prayed five
hundred and fifteen prayers to Hashem to be permitted to
 enter Eretz Yisrael.Why specifically five hundred and
fifteen?

ANSWER: The spies returned with their evil report against Eretz Yisrael
on the ninth of Av. Since the people cried bitterly and refused to go to
Eretz Yisrael, Hashem swore that the entire nation between the ages of
twenty and sixty would die in the wilderness. Annually, on the ninth of
Av, graves were dug and the people would sleep in them. In the morning
those who were alive would climb out of the graves, and those who had
expired would be buried where they were. This went on for all the years
of the sojourn in the wilderness. On the fortieth year graves were dug
for the people to sleep in, but surprisingly, they all emerged alive. The
people began to wonder, "Perhaps we have miscalculated and yesterday
was not really the ninth of Av." Therefore, they continued sleeping in
graves on the tenth, eleventh, twelfth, thirteenth, and fourteenth. When
they noticed a full moon on the fifteenth of Av, they were certain that
the ninth had already passed, and obviously the punishment was
completed (see Bava Batra 121a).

Thus, on the fifteenth of Av the Jewish people celebrated the fact that no
one else would be punished for the spy episode, and Moshe thought that
it was an opportune time to pray to Hashem to permit him to enter the
land.

The Hebrew calendar, which is based on the lunar system, normally has
six months of twenty-nine days and six months of thirty days. From the
month of Elul (which follows Av) till the month of Adar, in which Moshe
expired, there are six months. Counting three of them as full months
(thirty days) and three as incomplete ones (twenty-nine days), there is a
total of one hundred and seventy-seven days. Adding to this sixteen
days from the fifteenth to the thirtieth of the month of Av, and seven
days of the month of Adar till Moshe's passing, there is a total of two
hundred days.

A Jew is required to pray three times a day. In each prayer he may

include personal requests, except on Shabbat, when personal needs may
not be mentioned (see Jerusalem Talmud Shabbat 15:3, Orach Chaim
294:1. However, on Yom Tov it is permissible, see Magen Avraham
128:70). Since in a two-hundred-day period there are twenty-eight
Shabbatot, one hundred and seventy-two days remain, in which a
person prays three times a day and may include personal requests,
which totals five hundred and sixteen prayers.

On the night of the fifteenth, after seeing the full moon, they realized
their sins were forgiven, and they thus celebrated the following day.
Hence, Moshe started praying from the morning of the fifteenth of Av, till
Minchah of the seventh of Adar, uttering exactly a total of five hundred
and fifteen prayers before his passing.

"I implored G-d at that time saying." (3:23)

 QUESTION: Rashi explains that with the words "at that
time" Moshe meant that "after I conquered the land of
Sichon and Og, I thought that perhaps Hashem's vow
forbidding me to enter Eretz Yisrael was canceled."What is
the connection between the conquest of Sichon and Og
and Moshe's being able to enter the land?

ANSWER: Moshe received his punishment not to enter Eretz Yisrael

because he struck the rock instead of speaking to it to bring forth its
water. Moshe actually did this out of concern for the Jewish people's
welfare. He feared that if he would speak to the rock and it would obey,
it would give Satan an opportunity to prosecute against the Jewish
people. He would come before Hashem and say, "Even an inanimate
rock listens and fulfills Your command, while Your 'intelligent' people
violate Your command - the Torah." Nevertheless, Moshe was punished,
which shows that though his intentions were good, he was held
accountable for his disobedient action.

When Sodom was at war against the four powerful kings and Lot was
taken captive, the Torah relates that, "The fugitive came and told
Avraham that his relative was captured" (Bereishit 14:13). The Midrash
Rabbah (42:8) identifies the "fugitive" as Og, and explains that though
his action of notifying Avraham was beneficial, ultimately leading to a
consecration of Hashem's name, his intention was evil. He meant to
influence Avraham to go to war to rescue Lot, hoping that Avraham
would be killed in battle so that he would then be able to marry Sarah.

Since Moshe was punished for not speaking to the rock, he concluded
that Hashem was more upset with an evil action than an intention.
However, after conquering Og, he determined that Og's downfall was
because of his evil thoughts, though his action was good. Thus, he
thought that his case would then be favorably reconsidered, and because
of his good intentions the vow forbidding him entry to Eretz Yisrael
would be canceled.

"I implored G-d...But G-d became angry with me because of

you." (3:23, 26)

QUESTION: According to the Ramban, Moshe concluded

his rebuke to the Jewish people with this statement. He
was telling them, "Not only did your forefathers cause
trouble for themselves, but I was also punished because of
them, to be barred from Eretz Yisrael.Why was it
necessary for him to tell them of his prayers for
permission to enter; he should have just said that on their
account he was denied entry to Eretz Yisrael?

ANSWER: During their forty year sojourn in the wilderness, the Jewish
people often provoked Hashem's wrath. Whenever Hashem expressed
His disappointment and anger, Moshe would intercede. Not only did he
pray and plead for them, but he even risked his life, telling Hashem,
"And now if You would but forgive this sin! - But if not erase me from
the book that You have written" (Shemot 32:32).

When Moshe realized that his end was near, he prayed and beseeched
Hashem for the opportunity to go to Eretz Yisrael. He offered a total of
five hundred and fifteen prayers. As he was delivering his parting
message to his beloved people he exclaimed in exasperation,
"va'etchanan el Hashem - I [alone] implored Hashem - I hoped that the
entire community would raise an uproar on my behalf, just as I was
ready to give my life for the community. You should have said to
Hashem 'We will not go without Moshe.' Unfortunately, your feelings for
me did not match my love for you."

"Let me go over, I pray, and see the good land." (3:25)

QUESTION: The word "na" - "I pray" - is extra. It could

have said, "Let me go over and see the good land"?

ANSWER: King David says "The years of our life number seventy"
(Psalms 90:10). At this time Moshe was one hundred and twenty years
old. Thus he exceeded the normal life-span by fifty years. Consequently
he said to Hashem, "Since you have already permitted me to exceed the
normal life-span by fifty years, thus 'e'ebrah' - let me go over (exceed)
the normal life-span a bit more, and enter 'na' (Nun-Alef) - the fifty-first
year so that I will be able to see the good land."

Hashem told him, "Rav" - "Let it suffice to you that you have 'lach'
(Lamed-Chaf) - fifty additional years (3:26). I cannot give you any more
years because it is already written in the Torah (Bereishit 6:3), 'My spirit
shall not abide in man forever - beshegam hu basar - since he is but
flesh - therefore shall his days be a hundred and twenty years.' "

Incidentally, the word "beshegam" - "since [he is also flesh]" - has the
numerical value of three hundred and forty-five, which is also the
numerical value of the name "Moshe", and is alluding that there will be
born a mortal man - Moshe - who will live one hundred and twenty
years.

"G-d said to me, 'It is too much for you! Do not continue to speak
to Me further about this matter.' " (3:26)

QUESTION: King Shlomo says, "Tachnunim yedaber rash

ve'ashir yedaber azut" - "The poor use entreaties, but the
rich answer roughly" (Proverbs 18:23). The Midrash
 Rabbah (2:4) compares Moshe to the poor man who uses
entreaties and Hashem's harsh response, "Do not continue
to speak to Me," to the rich who answer with azut -
roughness.How does the Midrash permit itself to describe
Hashem in such a way?

ANSWER: Jewry eagerly anticipates the ultimate redemption through

Mashiach. He will be a descendant of King David, whose ancestors were
Ruth and Boaz. Had Moshe entered Eretz Yisrael, he would have brought
the ultimate redemption and the Jewish people would not have
experienced any destruction or exile (Megaleh Amukot, see Likkutei
Sichot vol. 19, p. 346).

The word "rav" is an acronym for the names Rus and Boaz In addition to
the acronym, in order to spell out the name "Boaz" in full, an additional
"Ayin" and "Zayin" are necessary, and to spell out "Rus", an additional
"Vav" and "Sav" are necessary. These missing letters compose the word
azut.

The Midrash was questioning the need for the words "rav lach," since the
pasuk could have excluded them. Therefore, the Midrash explains that it
is a hint to Ruth and Boaz. While Moshe delivered a heart rending plea to
be allowed to enter Eretz Yisrael, Hashem's response was with "azut,"
which means that the word "rav" together with the letters of "azut"
should serve as a message to Moshe that the ultimate redemption must
come through Mashiach, the descendant of Ruth and Boaz.

"Do not continue to speak to Me further about this matter."

(3:26)

QUESTION: Why was Hashem so harsh with Moshe?

ANSWER: According to the Midrash (Tanchuma, Va'etchanan, 4) Moshe

said to Hashem, "You called me 'Moshe My servant' (Bamidbar 12:7). In
Your Torah it states that 'if the servant shall say, I love my master, my
wife, and my children, I shall not go free...' (Shemot 21:5) there are
special provisions by which 've'avado le'olam' - 'he shall serve him
forever.' Since I am your servant and You are my Master, I am letting
You know that I love You, Your Torah, and Your children, and I do not
want to be free - I do not want to die. I want to go to Eretz Yisrael and
be Your servant there forever."

The Gemara (Kiddushin 22a) says that in order for a servant to remain
forever with his master, he must repeat his statement twice. This is
derived from the words of the Torah, "ve'im amar yomar ha'eved," which
contain a double form of the verb "to say." Hashem realized that Moshe
had an excellent argument, and therefore He immediately told him, "Do
not continue to speak to me further on this subject; do not repeat your
statement so that I will be bound to honor your plea."
"Do not continue to speak to Me further about this matter."
(3:26)

QUESTION: The Gemara (Yevamot 64a) says that Hashem

has a special desire to hear the prayers of the righteous.
Why did he forbid Moshe to offer elaborate prayer?

ANSWER: The Jews were set to enter Eretz Yisrael but first Moshe had
to expire in the wilderness. The Gemara (Berachot 54b) says that if one
prays at length, Hashem reciprocates with long life. If Hashem had let
him extend his prayer, he would have merited long life, thus delaying
the Jewish people's entry into Eretz Yisrael.

"You shall not add to the word that I command you, nor shall you
subtract from it." (4:2)

QUESTION: Not subtracting is easily understood, but what

is wrong with adding?

ANSWER: There was a person who would borrow dishes and silverware
from his neighbor whenever he had guests, and then return double. If he
took a dish, he would return two. If he took two spoons, he would return
four. The first time this happened his neighbor asked in amazement,
"Why are you giving me back more dishes than I gave you?" The lender
responded, "When I brought your dishes to my house, they became
pregnant and gave birth."

Once, he came to his neighbor and told him, "Tonight, I will be having
some very prominent people over at my house. Do be kind enough to
lend me your beautiful silver candelabra," and I will return it to you
tomorrow. The neighbor quickly agreed, thinking that tomorrow he
would get back two.

"Tomorrow" passed and the neighbor did not come back with even the
one candelabra. When he called to ask when he could expect the return,
the lender sighed and said, "I feel terrible to have to tell you this news,
but when I came home with your candelabra, it suddenly had a heart-
attack and died."

Angrily the lender said, "Whoever heard of such a foolish thing? You are
a thief! I demand the immediate return of my property."

Calmly the borrower said, "If you were able to believe that your spoon or
dish could give birth, then you must also believe me that your
candelabra died."
The Torah consists of six hundred and thirteen mitzvot. Hashem chose
this number because He knew exactly how much man could handle (see
Avodah Zarah 3a, Midrash Rabbah Bamidbar 12:3). If people are
permitted to add mitzvot of their own and attach holiness to them,
ultimately they will also rationalize not doing mitzvot.

"But you who cling to G-d, your G-d, you are all alive today."
(4:4)

QUESTION: Since the previous pasuk states, "For every

man that followed Ba'al Pe'or, Hashem destroyed him," it
could have just concluded "but you are all alive today"
without mentioning "hadeveikim baHashem Elokeichem" -
"who cling to G-d, your G-d"?

ANSWER: Concerning the pasuk "Rifut tehi lisarecha" - "It will be health
to your navel" (Proverbs 3:8), the Zohar (Midrash Hane'elam) says that
in the Shema there are two hundred and forty-eight words
corresponding to the limbs of man, and when one reads the Shema
properly, each word heals a limb.

Actually, there are only two hundred and forty-five words in the entire
Shema, and to attain the number two hundred and forty-eight, the
chazan repeats the words "Hashem Elokeichem," adding the word
"emet." Hearing it from the chazan is considered the equivalent of
saying it individually, and thus everyone brings health to his body
through the two hundred and forty-eight words of Shema (see Shulchan
Aruch, Orach Chaim 61:3).

The letters in the word "atem" can be rearranged to spell the word
"emet". Hence the pasuk is alluding to the teaching of the Zohar, namely
"ve'atem" - by taking the word "atem" which spells "emet" - "hadveikim
baHashem Elokeichem" - and attaching it to the words "Hashem
Elokeichem" (the final two words of the last portion of Shema), "Chaim
kulchem hayom" - "You are all alive today" - since all your limbs will be
blessed with good health.

"But you who cling to G-d, your G-d, you are all alive today."
(4:4)

QUESTION: Instead of "Elokeichem" it should have just

said "Elokim"?

ANSWER: The Rambam (Yesodei Hatorah 6:2-3) rules that one who
erases any letter of Hashem's seven holy names receives lashings. A
prefix to the name (i.e. ba'Hashem or la'Hashem) may be erased;
however, a suffix such as "chem" at the end of "Elokeichem" may not be
erased.

The use of the word "Elokeichem" in describing the attachment of the

Jewish people to Hashem emphasizes that the connection is like the
"chem" added as a suffix, which receives the holiness of the name itself,
and which, thus, may never be erased. Likewise, the Jewish people will
never be erased, G-d forbid, but will live on forever.

"See, I have taught you decrees and ordinances, as G-d, my G-d,

has commanded me, to do so in the midst of the land to which
you come, to possess it." (4:5)

QUESTION: Instead of "bekerev ha'aretz" - "in the midst

of the land" - it could have just said "ba'aretz" - "in the
land"?

ANSWER: There are people who properly observe Torah and mitzvot at
home, but when they are with close friends or business associates, they
make compromises. Some people maintain an observant home as long
as they live in an observant community, but when they move to a
modern progressive neighborhood, their home begins to lack Torah
orientation.

Moshe was telling the people, "I have conveyed to you Hashem's Torah
and you are to live in accordance to it 'bekerev ha'aretz' - even when
you will be in the midst of the land - not only in the confines of your
home or neighborhood, but also when you are in the company of non-
observant people or in a secularly oriented neighborhood." Regardless of
where a Jew lives or with whom he comes in contact, he must adhere
tenaciously to his Torah convictions and conduct himself properly.

"Beware for yourselves...and you make yourselves a carved

image, a likeness of anything, as G-d, your G-d, has commanded
you." (4:23)

QUESTION: The words "asher tzivecha Hashem" - "as G-d

has commanded you" - can be misleading. It should have
said, "as G-d has commanded you not to do"?

ANSWER: A pessel is an image carved into wood or stone and the

epitome of lifelessness. The Torah thus warns us not make a pessel out
of what Hashem commanded us to do, but to learn Torah and perform
mitzvot with warmth, vigor, and vitality.
"From there you will seek G-d, your G-d, and you will find Him."
(4:29)

QUESTION: Why does the pasuk start "uvikashtem" - "you

will seek" - in plural and conclude "umatzata" - "you will
find" - in singular?

ANSWER: While it is permissible for one to pray individually, our sages

(Berachot 8a) have emphasized the importance praying with a quorum
of ten men (minyan). Praying in a group is known as "tefillah betzibur."
The word "tzibur" is an acronym for Tzadikim (righteous), Beinunim
(intermediate), and Reshoim (wicked).

One who prays individually is under much scrutiny, but when praying
together with a group, even one who is a "rasha" can successfully "sail
through" on the merit of the other congregants. The Torah alludes to
this by telling us, 'uvikashtem' - 'if you do your seeking together with
the public' - and not individually, be assured that 'umatzata' - 'you will
find' - i.e. receive your desires from Hashem.

"From there you will seek G-d, your G-d, and you will find Him, if
you search for Him with all your heart and all your soul." (4:29)

QUESTION: Since it says "uvikashtem" - "and you shall

seek" - in plural - instead of "umatzata" - "and you will
find" - in singular - it should have said "umatzatem" - in
plural?

ANSWER: The Gemara (Rosh Hashanah 18a) says that two people may
be ill with the same malady, or up for judgment for the same crime, but
still only one will arise from his sickbed healthy, or only one will escape
punishment. Why were one person's prayers answered and not the
other's? The reason is that the one who was answered prayed with
kavanah - proper thoughts and concentration.

Our pasuk is alluding to this thought by telling us "uvikashtem" - many

people may seek Hashem's help and intervention - but the reason why
"umatzata" - you will find it - is "ki tidreshenu bechal levavcha" - "you
searched for Him with all your heart."

"Then Moshe set aside three cities on the bank of the Jordan,
toward the rising sun." (4:41)

QUESTION: Instead of the future tense "az yavdil Moshe,"

- then Moshe will set aside - it should have said az hivdil
Moshe - then Moshe separated?
ANSWER: When the Jews came to Eretz Yisrael, there were six cities of
refuge functioning: three on the eastern side of the Jordan, and three in
Eretz Yisrael proper. When Mashiach comes, the territory of the Jewish
people will be expanded to include the land of Kenites, Kenizites and
Kadmonites and an additional three cities of refuge will be designated
(19:8,9).

The Gemara (Sanhedrin 91b) says that there is an allusion to the

resurrection of the dead written in the Torah (Shemot 15:1) because
instead of saying "az shar Moshe" - "then Moshe sang" - it says "az
yashir Moshe" - "then Moshe will sing." Likewise it could be said that our
pasuk was written in future tense to allude that when Mashiach comes
and the resurrection of the dead takes place, Moshe will separate three
additional cities of refuge.

It is interesting to note that the Yalkut Shimoni (829) draws a parallel

between our pasuk, which says "az yavdil" - "then Moshe set aside" -
and the pasuk, "az yashir Moshe" - "then Moshe will sing," and learns
from it the following: When Hashem told Moshe to set aside cities of
refuge he asked "why?" Hashem told him, "in the event one kills a
person unintentionally he shall run to them." Moshe said, "If so, I have
to sing (I can personally appreciate this concept) because this also
happened to me, I killed the Egyptian [and fled to Midian] (see Midrash
Rabbah 2:27).

"This is the teaching that Moshe placed before the Children of

Israel." (4:44)

QUESTION: The preceding pesukim discuss Moshe's

setting aside three cities of refuge on the eastern side of
the Jordan. What is the connection between this pasuk
and establishing cities of refuge?

ANSWER: Many people are reluctant to do things which they do not

expect to complete; however, our sages teach that if a mitzvah comes to
your hand "al tachmitzenah" - "do not allow it to become 'leavened' by
delaying its performance" (see Shemot 12:17, Rashi). This also implies
that one should do as much of it as you can though you may not be the
one to ultimately complete it. Thus, King David knew that it would be he
who would build the Beit Hamikdash, yet he amassed gold in order to
facilitate its eventual completion. (See I Chronicles 22.)

In addition to the three cities of refuge that Moshe designated, an

additional three were to be established after the Jewish people entered
into Eretz Yisrael. Since the three in Jordan did not serve as refuge until
the three in Eretz Yisrael were established (Makkot 10a), one might
suppose that Moshe would be reluctant to prepare the first three cities.
Nevertheless, he did whatever part of the mitzvah he could do, though
he would ultimately not be the one that would complete it (see Rashi
4:41).

The Torah is telling us that, "This is the teaching that Moshe placed
before the Children of Israel" - with the act of separating the three cities,
which at the time served no purpose, he conveyed an important
message to Klal Yisrael regarding Torah and mitzvot: Always endeavor
to do good deeds and mitzvot, even if you know you will not complete
them and receive the full credit.

Alternatively, when the Jews were in Eretz Yisrael, the cities of refuge
would protect someone who killed his fellow unintentionally. Even the
one who committed premeditated murder would run to these cities of
refuge and gain protection till he was brought before the beit din for trial
(see Makkot 9b).

Once the Jews were exiled, they no longer had cities of refuge. However,
our sages (Makkot 10a) tell us "Divrei Torah koltin" - "The study of
Torah provides refuge." Hence, one who committed a transgression
intentionally or unintentionally, thereby causing spiritual damage to his
soul, can gain refuge and rectify it by entering into Torah study.

The Torah alludes to this by relating that Moshe built the cities of refuge
and concludes with the words, "Vezot haTorah asher sam Moshe lifenei
B'nei Yisrael" - "This is the Torah that Moshe placed before the Children
of Israel" - to teach that Torah study provides refuge from the spiritual
harm caused by iniquities.

"I was standing between G-d and you." (5:5)

QUESTION: Instead of "anochi omeid" - "I was standing" -

it could have said "amadeti" - "I stood"?

ANSWER: The Gemara (Sotah 5a) says that Hashem so despises the
arrogant that He cannot dwell together with them. Moshe is telling the
people that when Hashem descended upon Mt. Sinai He became united
with the Jewish people through Torah. However, they must always
remember that "anochi" - "I" - i.e. being egoistic and conceited -
"omeid" - "stands" - i.e. is a barrier - between a person and Hashem.

A chassid once visited to his Rebbe and spoke very arrogantly about
himself. The Rebbe took a stern look at the chassid and said to him,
"The prophet says 'Im yisateir ish bamistarim va'ani lo arenu ne'um
Hashem' - 'Can any man hide himself in secret places that I shall not see
him? says Hashem' (Jeremiah 23:24). I think the prophet's message can
be read as follows; 'Im yisateir ish bamistarim va'ani' - if a person thinks
he can hide himself and dwell on 'ani' - 'I' - I am a scholar, I am
righteous, etc., - then 'lo arenu ne'um Hashem' - Hashem says 'I do not
want to see this person.'"

The chassid, upon hearing the Rebbe's message, fainted. After he was
revived, he asked the Rebbe how to rectify his improper behavior, and
the Rebbe said, "The prophet is also teaching 'Im yisateir ish bamistarim
va'ani lo' - 'if a person hides and the "I" does not exist' - i.e. he is
humble and unassuming - then 'arenu ne'um Hashem' - 'Hashem says:
This person I want to see.' "

"You shall not take the name of G-d, your G-d, in vain." (5:11)

QUESTION: The Gemara (Shavu'ot 39a) says the entire

world trembled when Hashem said, "You shall not take the
name of G-d, your G-d, in vain." What message was the
Torah conveying that caused the entire world to tremble?

ANSWER: A story is told of a group of brothers who came to America

and went into business together. A few years later they arranged for
their parents to emigrate. The father was a pious, G-d fearing Jew, with
a beard, peiyot, and chassidic garb. After a short time, the father shaved
off his beard and peiyot, and traded his chassidic garb for modern attire.
Puzzled by their father's behavior they consulted his Rabbi.

When the Rabbi asked the father why he changed so drastically, he told
him the following, "My sons have a large meat market. They had me sit
at a table in the market and when people saw me, it encouraged them to
make their purchases with confidence that everything is kosher.
However, I soon realized that the meat they were selling was not kosher
and they were using me to deceive the public. Therefore I decided to
shave off my beard and peiyot, so that my beard, i.e. Yiddishkeit, should
not help them sell non-kosher meat."

Unfortunately, throughout history, the nations of the world have

persecuted and tortured the Jew, with the excuse that they were doing it
for the "sake of Heaven (G-d)." They have claimed that Jews are to be
blamed for society's problems and deserve oppression. Also, among
Jews themselves it is common for one to hurt while claiming that it is a
"mitzvah."

Hashem's command "Do not mention My name in vain," in a sense

means "Do not exploit My 'name' " - Torah and religion - as a means of
justification for your iniquities. Do not attempt to cover them up with a
veil of righteousness and virtue.

This poignant Divine message put a shiver through everyone, and the
entire world trembled in fear.
"Safeguard the Shabbat day to sanctify it, as G-d, your G-d, has
commanded you." (5:12)

QUESTION: Rashi writes that the phrase "as G-d...has

commanded you" refers to the original command to keep
Shabbat which was given at Marah (see Shemot 15:25).
Why in the ten commandments is it necessary to tell us
that this commandment was already previously given?

ANSWER: Resting one day a week makes sense to many people, since
even a machine needs rest, and how much more so a human body.
Moreover, thanks to the rest period, the person functions better when he
works, compensating for any loss caused by the day of rest. While this
makes sense, Shabbat was not given to the Jewish people as a mere day
off. In the wilderness the Jews did not have to work to earn a livelihood
since their food and all basic needs were provided. Nonetheless, at
Marah, Hashem already gave them the commandment of Shabbat.

In our pasuk Moshe is addressing the Jewish people immediately prior to

their entering Eretz Yisrael, where they would have to engage in
mundane endeavors in order to earn a livelihood. Therefore he is telling
them, "We do not rest on Shabbat because we need to recuperate from
our tedious labor, but because it is a holy day and reminds us of the
Omnipotent Creator and Master of the universe, and of the miracles
Hashem performed on our behalf in Egypt. This holy day must be
sanctified and utilized as a time of Torah study and prayer."

"Observe the Shabbat day to keep it holy...You shall remember

that you were slaves in Egypt..." (5:12, 15)

QUESTION: In the Shemonah Esrei of Shabbat there is a

prayer, "Yismechu bemalechutecha shomrei Shabbat" -
"Those who observe the Shabbat shall rejoice in Your
kingship." Why, in the Nusach Ari Siddur, in the
Shemonah Esrei of Maariv and Musaf does it conclude with
the words "zeicher lema'asei bereishit" - "the
remembrance of the work of creation" - which are omitted
in Shacharit?

ANSWER: There is a twofold purpose for the observance of Shabbat:

1. To remind us that Hashem created the entire world in six days

and rested on the seventh.

2. To remind us that we were freed from Egyptian bondage by

Hashem in order to keep His commandments.

The command to observe and sanctify the Shabbat was given to the
Jewish people when they encamped in Marah, prior to the giving of the
Torah at Sinai. (See Shemot 16:25, Sanhedrin 56b.) The commandment
for Shabbat in Marah and in the first version of the Ten Commandments
is to commemorate the creation of heaven and earth in six days (see
Shemot 20:8). In the version of the Decalogue in Devarim, the
explanation for observing the Shabbat is to remember our slavery and
exodus from Egypt.

Consequently, in the Shemonah Esrei of the evening when we say "You

have consecrated to Your name the seventh day, the purpose of the
creation of heaven and earth...the heaven and earth and all their hosts
were completed..." we appropriately conclude, "You called it the most
desirable of days - 'zeicher lema'asei bereishit' - 'the remembrance of
the work of creation.' "

The middle blessing of the Shabbat morning Shacharit Amidah starts

with, "Moshe rejoiced in the gift of his portion...as he stood before You
on Mount Sinai and brought down two tablets on which was inscribed
shemirat Shabbat - the observance and safeguarding of Shabbat." The
prayer continues "Veshameru b'nei Yisrael et haShabbat" - "And the
children of Israel shall observe the Shabbat..."

In the two versions of the Ten Commandments different terms are used
in reference to Shabbat. In Shemot it says "zachor" - "remember the
day of Shabbat" - and in Devarim it says "shamor" - "safeguard the day
of Shabbat." Since in the Shacharit Shemonah Esrei the concept of
shemirat Shabbat - observing and safeguarding the Shabbat - is
emphasized, obviously it is referring to the version in Devarim in which
"shamor" is used. In the Ten Commandments in Devarim, the
explanation for Shabbat is the commemoration of the slavery and
exodus from Egypt. Thus the words "zeicher lema'asei bereishit" - "in
remembrance of the work of creation" - are omitted.

In the Musaf prayer there is a discussion of Hashem's establishing the

Shabbat and it says, "az miSinai nitztavu" - "already before Sinai they
were charged with the precept concerning its proper observance." Since
the commandment at Marah was in order to commemorate creation, it is
appropriate to conclude "zeicher lema'asei bereishit" - "in remembrance
of the work of creation."

"Honor your father and mother as G-d, your G-d, has commanded
you." (5:16)

QUESTION: Rashi explains "as G-d has commanded you,"

means that the commandment to honor parents was first
given at Marah (see Shemot 15:25). Why is it necessary
to tell us this in the ten commandments?

ANSWER: Many mistakenly interpret the commandment of honoring

parents as reciprocation for the parents' care of the children. Torah,
however, regards this as an erroneous rationale.
In the wilderness, everybody, young and old, children and parents, were
sustained through the manna which came from heaven. Likewise their
clothing miraculously grew with them and was cleaned and pressed by
the clouds of heaven. The parents did not have to work to earn a
livelihood in order to be able to provide for their children. Nonetheless,
under such circumstances Hashem commanded the honoring of parents.
Thus, honoring parents is not an act of reciprocity in which the parents
are "paid back" by the children, but even when parents do nothing for
their children, they must be honored merely because of who they are.

"You shall not kill." (5:17)

QUESTION: In private Torah study the word is read

"tirtzach" with a "patach," and during a public Torah
reading one reads it with a "kamatz." What is the
significance of the two pronunciations?

ANSWER: The Gemara (Sotah 22a) explains that the pasuk, "Ki rabim
chalalim hipilah" - "For she has felled many victims" (Proverbs 7:26),
refers to a disciple who has not attained the qualifications to decide
questions of law, but nevertheless decides them "Ve'atzumim kal
harugehah" - "The number of her slain is huge" - refers to a disciple who
has attained qualifications to decide questions of law and does not
decide them. ("Atzumim" is from the root word of "otzem" - "closed
up.")

In order to pronounce a "patach" one has to open his mouth wide, and
the word "patach" is similar to the word "petach" - "opening." To
pronounce a "kamatz," (in the Ashkenazi pronunciation) by comparison,
one has to form a more closed mouth shape, and the word "kamatz" is
like the word "kemitzah" - "closing."

With the different vowels the Torah is alluding to other forms of killing in
addition to the physical murder. The "patach" is a reference to the one
who opens his mouth and says the wrong thing, and the "kamatz" is for
the one who keeps his mouth closed when he is really qualified to take a
stand on the issue. Either way, irretrievable harm can be committed.

"Who can assure that this heart should remain theirs, to fear Me
and observe all My commandments all the days." (5:26)

QUESTION: The word "lahem" - "theirs" - is superfluous?

ANSWER: The Midrash Rabbah (Bereishit 34:10) says that "The wicked
stand in subjection to their heart, but the righteous have their hearts
under their control." The heart is the source of desires and passions,
which the wicked are not able to resist, but which the righteous
withstand.

The evil inclination attempts to thwart man from fearing Hashem and
observing His commandments; therefore, the Torah advises those who
wish to overcome temptation that "vehaya levavam zeh lahem" - "this
heart should be theirs" - controlled by them and not controlling them.

"Hear O Israel G-d is our G-d, G-d is the One and Only." (6:4)

QUESTION: Instead of "shema" - "hear" - it should have

said "da" - "know, understand"?

ANSWER: The word "shema" is an acronym for S'oo Morom Eineichem -

"raise your eyes on high." [To whom?] To Shakai Melech Olom - A-
mighty King of the world. [When?] Shacharis, Mincha, Arvis - morning,
afternoon, and evening. One who heeds this will merit to acquire Ol
Malchus Shamayim - absolute submission to the yoke of heaven.

The Jewish people are sometimes referred to as B'nei Yaakov and

sometimes B'nei Yisrael. The name "Yaakov" stems from the word
"akeiv," which means "a heel" and the name "Yisrael" is connected to
the word "rosh" - "head." ("Yisrael" can be rearranged to spell "li rosh".)
When the Jews are on a low spiritual level, they are called "Yaakov."
When they elevate themselves to a higher level, they earn the title
"Yisrael."

Rabbi Shmuel Schneerson, the fourth Lubavitcher Rebbe, once told a

chassid in a private audience that Shema i.e. - S'oo Morom Eineichem -
"raise your eyes on high" - is the essence of Yisrael - the purpose of a
Jew.

With this he meant, that when a Jew says the Shema with every fiber of
his being, i.e., meditates on the greatness of the Creator, he thereby
elevates himself and becomes worthy of being called Yisrael.

"Hear O Israel G-d is our G-d, G-d is the One and Only... and
when you lie down" (6:4,7)

QUESTION: The first mishnah in Berachot asks,

"Mei'eimatai korin et hashema be'arvit" - "At what time
may the evening Shema be recited?" - and answers,
"From the time a Kohen who was defiled is permitted
again to eat terumah." Why does the mishnah connect the
recital of Shema with the Kohen's eating terumah instead
 of simply saying, "From the time of tzeit hakochavim -
when stars appear in the sky"?

ANSWER: Reciting the Shema is a mitzvah in the category of bein adam

laMakom - between man and G-d. In it a Jew declares his "kabalat ol
malchut shamayim" - acceptance of the yoke of heaven - and declares
the Oneness of Hashem. Unfortunately, there are some very pious Jews
who are meticulous in their relationship with Hashem, but lacking in
their inter-human relationships. The mishnah is therefore teaching that
before a person can pursue his relationship with Hashem, he must make
sure that the Kohen - the Jew who is dependent on others - has enough
to eat for himself and his family.

Rabbi Shneur Zalman of Liadi, the founder of Chabad Chassidut, once

said that ahavat Yisrael is superior to ahavat Hashem and it is the gate
through which one can come and stand before Hashem to pray. In its
merit the prayers of the individual are accepted.

"Hear O Israel G-d is our G-d, G-d is the One and Only... and
when you lie down and when you rise up" (6:4,7)

QUESTION: Why is the Shema read in the evening and

repeated again in the morning?

ANSWER: "Night" represents dark and difficult times and "day" is

analogous to good and pleasant periods. In the Shema the Jew accepts
upon himself absolute submission to the yoke of heaven. The recitation
of Shema in the evening and again in the morning is a message that
under all conditions, regardless if things appear good or difficult,
pleasant or gloomy, a person should never forsake his attachment to
Hashem.

The daily recitals of Shema start in the evening to emphasize that while
it is easy to praise Hashem when things are comfortable and pleasant,
one must also praise Hashem "in the evening" when things seem dark
and difficult.

The first Mishnah of the Talmud starts with the words "mei'eimatai korin
et hashema be'arvit" - "From what time may one recite the Shema in the
evening?" A story is told that when Rabbi Shneur Zalman of Liadi, the
founder of Chabad Chassidut became a disciple of the Maggid of Mezritz,
it was arranged that he study together with the Maggid's son, Rabbi
Avraham, known as the "Malach" - "the Angel." Rabbi Shneur Zalman
would teach Rabbi Avraham niglah - the revealed Torah - and Rabbi
Avraham would in turn teach Rabbi Shneur Zalman nistar - hidden,
esoteric Torah teachings.

At the outset they started with Berachot, the first tractate of the Talmud,
which begins with the Mishnah "Mei'eimatai korin et hashema be'arvit."
Rabbi Shneur Zalman explained it according to the simple meaning,
"From what time may one recite Shema in the evening?" Rabbi Avraham
listened carefully and after meditating somewhat, he said that the word
"mei'eimatai" stems from the word "eimah" which means fear and
trepidation. This is the first tractate of Torah she'ba'al peh - the Oral
Torah - which is studied with "havanah v'hasagah" - "human knowledge
and understanding." Our sages have given a directive at the beginning
of the Oral Torah that the approach to Torah study should always be
"mei'eimatai" - "with fear of G-d" - just as the Torah was given
"be'eimah u'beyirah u'bereset u'bezei'ah" - "in dread and fear and
trembling and quaking" (see Berachot 22a).

A similar story is related that Rabbi Zusha of Anipoli once approached

Rabbi Shmelke of Nikolsburg to teach him Torah. Rabbi Shmelke
proposed, "If you teach me the esoteric teachings of Torah, I will teach
you the revealed teachings of Torah," and Rabbi Zusha agreed. Then
Rabbi Shmelke asked him, "What would you like me to learn with you?"

He replied, "Zusha is an 'am ha'aretz' - 'very illiterate.' Please start with

Mishnayot and explain each word."

They started with the tractate of Berachot and Rabbi Shmelke explained
"Mei'eimatai" - "From what time" [may one recite the Shema in the
evening?]. Rabbi Zusha turned to him and said, "How do you know that
'mei'eimatai' means 'from what time'? Perhaps it means 'from fear,' i.e.
a Jew should recite the Shema permeated with fear of Hashem."

"Hear O Israel, G-d our G-d, G-d is the One and Only."

QUESTION: Why is Shema recited in the Kedushah of the

Musaf prayer on Shabbat?

ANSWER: Between the years 442-460 c.e. there was a Persian king
named Yusgader (see Zevachim 19a) who issued a decree forbidding the
daily recital of the Shema. In order that it not be forgotten entirely, the
sages inserted it into the kedushah prayers. The Talmudic sage Rav Ashi
prayed for the abolishment of the decree, and miraculously a crocodile
appeared in the king's bedroom and swallowed him up in broad daylight,
and the decree was nullified.

The recital of Shema was thus reinstated, and removed from the
Kedushah of Shacharit. However, in order that this miracle be
remembered forever, it was left in the Kedushah of Musaf, since there is
otherwise no reciting of the Shema during the prayer. It is also not
mentioned, however, in the Rosh Chodesh Musaf Amidah, because Rosh
Chodesh is often on a weekday when the attendance for public prayer is
not so large and there would not be such a publicizing of the miracle.

"You shall teach them to your children and you shall speak of
them when you sit in your house and when you go on the way
and when you lie down and when you rise up." (6:7)

QUESTION: It should have first said, "vedibarta bam" -

"you shall speak of them" and then "veshinantam
levanecha" - "you shall teach them to your children"?

ANSWER: It is the fervent wish of every parent to see his children

immersed in Torah study. The Torah therefore tells us, "veshinantam
levanecha" - if you want to teach Torah to your children and inspire
them to study it diligently, the way to do this is through, "vedibarta
bam" - "you shall speak of them" when they see you studying Torah
"when you sit in your house and when you go on the way and when you
lie down and when you rise up," they will be encouraged to do likewise.

Parents must always remember that they are a model for their children
and that their children try to emulate them.

The Written Torah starts with the word "Bereishit" - "in the beginning."
The Oral Torah starts with the word "Mei'eimatai" - "From what time."
Thus the first letters of the Written Torah and the Oral Torah spell the
word "bam" - "in them." Hashem's instruction is that at all times one
should be engaged in "bam" - the Written and Oral Torah.

"And you shall speak of them when you sit in your house and
when you go on the way and when you lie down and when you
rise up." (6:7)

QUESTION: What is the significance of these four periods

of Torah study?

ANSWER: In Torah study itself there are many gradations, and all these
gradations are explained here:

"When you sit in your house," refers to the soul's occupation with Torah
when it is in the treasury of souls, before its descent to this lowly world.
"When you go on the way," refers to the time during which the soul
descends from world to world, from plane to plane, until it comes down
to this lowest world to be invested in a physical body. There the soul
"goes in the way" of the world.

"When you lie down," - means when man's appointed time arrives to
leave this earthly world. Then, too, the Torah will protect him, and
continues to do so until "when you rise up," - i.e. Techiyat Hameitim -
resurrection as it is said, "When you awaken [it shall be your discourse]"
(Proverbs 6:22).

"You shall bind them for a sign upon your arm and they shall be
frontelets between your eyes." (6:8)

QUESTION: The prayer of Tachanun is omitted on holidays

and also when a wedding or brit is celebrated. Why is it
not omitted on the day when one becomes Bar-Mitzvah?

ANSWER: It is stated in Scriptures, "But man is born for toil" (Job 5:7).
The Gemara (Sandhedrin 99b) explains that this means, "Man is created
for the toil of Torah, i.e. ceaseless review of one's learning." One of the
major destinctions between holidays and weekdays is that on holidays
work is forbidden, and on weekdays it is not only permitted but
encouraged.

When a boy becomes Bar-Mitzvah, he becomes a full-fledged member of

Klal Yisrael, who is obligated to study Torah and perform all the mitzvot.
The saying of Tachanun on the day of the Bar-Mitzvah indicates that a
Bar-Mitzvah does not initiate a period of relaxation and a recreation, but
from then on commences the obligation for "active work" in the field of
Torah and mitzvot, serving Hashem with all one's heart and soul.

"They shall be frontelets between your eyes." (6:8)

QUESTION: Rashi explains, "Because of the number of

'parshiyoteihem' - 'their [Torah] portions' - they are
termed 'totafot,' and the word 'totafot' indicates four,
since 'tat' (Tes-Tes) in Coptic is 'two,' and 'fot' (Peh-Tav)
means 'two' in African." The identical word "totafot"
appears also in Shemot (13:16), and Rashi offers the
identical explanation, but with a slight variation. "The
word 'totafot' was chosen because it alludes to the four
'batim' - 'compartments' - of the head - tefillin."Why the
change from "batim" - "compartments" - to "parshiyot" -
"portions"?
ANSWER: Both the hand tefillin and the head tefillin contain four
parshiyot of the Torah. The first two are from Shemot, "Kadeish Li kal
bechor" - "Sanctify to Me every first born..." (Shemot 13:1-10), and
"Vehaya ki yevi'acham..." - "It shall come to pass when G-d will bring
[you to the land of the Canaanites]" (ibid. 10:16). The second two are,
"Shema Yisrael" - "Hear O Israel" (Devarim 6:4-9), and "Vehaya im
shamo'a" - "It will be that if you hearken" (ibid. 11:13-21). The
difference is that the hand-tefillin consists of one compartment and all
four portions are written together on one piece of parchment, while in
the head-tefillin they are written on separate pieces of parchment and
placed in individual compartments.

The Torah which Hashem conveyed to the Jewish people through Moshe
was compiled over the forty-year sojourn of the Jewish people in the
wilderness. The first two parshiyot of the tefillin, which are in Shemot,
were conveyed at the beginning of the forty-year period, and Devarim
was compiled at the end of the forty years, immediately prior to Moshe's
passing. Thus, when they were told in Shemot, "It shall be a sign upon
your arm and frontlets between your eyes," the tefillin only contained
two portions, and these were the tefillin that the Jewish people wore
throughout the forty years of the wilderness. If so, to explain why they
were called "totafot," which alludes to the number four, Rashi says,
"Because of the four 'batim' - 'the compartments.' " Two compartments
contained a portion of the Torah, and the other two were empty.

Once they have reached the end of the forty years and have learned of
the other two parshiyot, the Torah again instructs, "They shall be for
frontelets between your eyes," and Rashi now explains that the reason
for the word "totafot," which alludes to the number four, is the four
separate parshiyot contained in the tefillin.

In the two parshiyot of the tefillin taken from Shemot, "Kadeish" and
"Vehaya ki yeviacha," it says "Vehaya le'ot al yadecha u'letotafot bein
einecha," and the word "vehaya" - "it shall be" - is singular (13:9 - 16).
In the other two parshiyot of the tefillin, "Shema" (6:8) and "Vehaya im
shamo'a" (11:18), it says "vehayu letotafot" - "and they shall be for
frontelets" in plural. Why the inconsistency?

The reason for this change is the following: Only the parshiyot in Shemot
mention Yetziat Mitzraim - the exodus from Egypt - but not the two
parshiyot of Shema. The word "vehaya" - "it shall be" - in singular refers
to Yetziat Mitzraim, and is instructing that it - i.e. the remembrance of
the exodus of Egypt - shall be placed in the tefillin upon your arm and
head. However, the words "vehayu letotafot" - "they shall be for
frontlets" - are a reference to the four parshiyot which were in the tefillin
from the fortieth year of the sojourn in the wilderness and thereafter,
and therefore "vehayu" is in plural.
"Bind them as a sign upon your arm and let them be ornaments
between your eyes." (6:8)

QUESTION: There is a Midrash Peliah - wondrous Midrash

- that says, "Ein manichin tefillin ela baShabbat" - "Tefillin
are worn only on Shabbat." How does this coincide with
the halachah (Orach Chaim 31:1) that tefillin may not be
worn on Shabbat?

ANSWER: As part of the service in the Beit Hamikdash, the Levites

would chant a special Psalm every day that was particularly suited to
that day (see Mishnah, Tamid 7:4). As a remembrance of this, at the
end of the morning prayers we recite the "Shir Shel Yom" - "Song of the
Day" - and preface it with the sentence "Hayom yom rishon baShabbat,
Hayom yom sheini baShabbat" - "Today is the first day of the Shabbat,
today is the second day of the Shabbat, etc." On Shabbat the
introductory sentence is "Hayom yom Shabbat kodesh" - "Today is the
holy Shabbat day."

The Midrash is saying that tefillin are worn only baShabbat on the
weekdays when we say "baShabbat," but not on Shabbat day when we
say "Hayom yom Shabbat kodesh" - "Today is the holy Shabbat day" -
and not "Hayom yom shevi'i baShabbat" - "Today is the seventh day of
the Shabbat."

"And write them on the doorposts of your house and upon your
gates." (6:9)

QUESTION: What is the significance of the "Shin" on the

exterior of a mezuzah and why is the mezuzah affixed to
the doorpost in a leaning position? (See Yoreh Dei'ah
289:6.)

ANSWER: On the exterior of every mezuzah is a "shin" which stands for

Hashem's name "Shin-Daled-Yud" This name is written on the mezuzah
because it is an abbreviation for "Shomer daltei Yisrael" - "the Protector
of the Jewish [doors] homes." The mezuzah protects the home and its
inhabitants not only when they are at home, but even when they are
away. (See Yoreh Dei'ah 285:2, Zohar Vayikra 363b.)

For a home to have the proper atmosphere, shalom bayit - harmony and
peace - must prevail among all those who dwell in it, and this is
achieved by promoting a spirit of cooperation. Putting the mezuzah on a
slant instead of upright is thus a message that all those who enter the
home must be willing to bend in conflicts with other people.
It is related that when the famous Onkelos, son of Kallonymos became a
proselyte, it aroused the wrath of the Roman Emperor and he sent a
group of Romans to influence him to change his mind. When they
started disputing with him, he convinced them of the truth of his ideas,
and they, too, became proselytes.

Thereupon the emperor sent another company of soldiers, ordering them

to seize him without discussion. They had him in custody and were about
to bring him before the emperor, when, leaving the house, he put his
hand on the mezuzah and smiled. Asked for an explanation, he said, "It
is the custom of the world that a King sits in his palace and his servants
guard on the outside. Our King, the King of the universe, lets his
servants sit inside, while He guards them." The soldiers were so
impressed that they, too, became proselytes.

A prominent Jew named Artabun sent a precious stone as a gift to Rebbe

(Rabbi Yehudah HaNasi) and asked that he reciprocate with something
of equal value. Rebbe sent him a mezuzah. Artabun was upset and sent
a message to Rebbe, "I sent you an item which is priceless and you sent
me an item which is worth very little." Rebbe responded, "It is worth
more than anything you or I can desire. Moreover, you sent me
something which I will have to protect, and I sent you something which
will protect you at all times."

"Rather, so shall you do to them: Their altars shall you break

apart; their pillars shall you smash; their sacred trees shall you
cut down; and their carved images shall you burn in fire." (7:5)

QUESTION: The words "ki im" - "rather" - are superfluous.

The pasuk could have started with the words "ko ta'asu
lahem" - "so shall you do to them"?

ANSWER: Water has the ability to extinguish fire, but only when the
two mingle together. However, if the water is near the fire, but not in it,
the fire causes it to evaporate. The nations of the world are compared to
water (see Song of Songs 8:17, Rashi), and the Jews to fire (Obadiah
1:18). When the Jews - fire - mingle with the nations of the world -
water - the Jews are in danger of assimilation and turning away from the
ways of Hashem, G-d forbid. However if Jews separate themselves from
the nations and maintain their unique identity, all the efforts of the
mighty waters (nations of the world) cannot extinguish the fiery core of
the Jewish soul.

The pesukim preceding this pasuk stress maintaining Jewish self-identity

and avoiding intermarriage. Thus, the Torah concludes, "ki im - if only -
ko ta'asu lahem - This you shall do to them" - i.e. if you will keep them
distanced from you and not permit intermarriage - then you will be able
to "destroy their altars," i.e. all their endeavors to influence you to
assimilate will evaporate.

Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages

Eikev
by Rabbi Moshe Bogomilsky
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Published and copyright © by Sichos In English

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"It shall come to pass because you will listen to these laws."
(7:12)

QUESTION: Instead of the word "eikev" - "because" - it

could have said "keshetishme'un" - "when you will listen" -
or "im tishme'un" - "if you will listen"?

ANSWER: On Mt. Sinai Hashem gave the Jewish people the ten
commandments. In these ten commandments are included the six
hundred and thirteen mitzvot of the entire Torah (see Shemot 24:12,
Rashi). In the version of the ten commandments as they are recorded
(ibid. 20:2-14) there is a total of one hundred and seventy-two words.
The word "eikev" has the numerical value of one hundred and seventy-
two. Hence, the Torah is saying, "It shall come to pass 'eikev tishme'un'
- because you will listen i.e. observe 'eikev' - the six hundred and
thirteen mitzvot which are in the one hundred and seventy-two words of
the ten commandments. Thus, your G-d will safeguard for you the
covenant and kindness that He swore to your forefathers."

Alternatively, the Gemara (Yoma 28b) says that our father Avraham
kept the entire Torah, as Scripture states, "eikev asher shama Avraham
bekoli" - "because Avraham hearkened My voice [kept My charge, My
commandments, My statutes, and My laws] (Bereishit 26:5). In light of
the above, the proof that Avraham kept the Torah may be from the word
"eikev," which is a reference to the one hundred and seventy-two words
of the ten commandments, which include the six hundred and thirteen
mitzvot of the Torah.

The Gemara (Avodah Zarah 9a) says that the world will exist six
thousand years. Two thousand of these are astonishingly void of Torah,
two thousand years are ones of Torah without Mashiach, and the last
two thousand years will start the era of Mashiach. The first two-
thousand-year period concluded when Avraham reached the age of fifty-
two and was introduced to Torah. The second two- thousand-year period
ended one hundred and seventy-two years after the destruction of the
second Beit Hamikdash, and then the era of Mashiach began (see Rashi).

With the word "eikev," which has the numerical value of one hundred
and seventy-two, the Torah is hinting that "eikev" - one hundred and
seventy-two years after the destruction - "tishme'un" - "you will hear" -
the footsteps of Mashiach.

"You will be the most blessed of all the peoples; there will be no
infertile male or infertile female among you." (7:14)

QUESTION: What is the connection between these two

things?

ANSWER: According to the Midrash Rabbah (Bereishit 60:13), the

matriarch Rivkah was childless so that the nations of the world would not
be able to claim credit that the Jewish people increased thanks to their
blessing, "Our sister, may you come to be thousands of myriads"
(Bereishit 24:60).

The Midrash Rabbah (3:6) explains our pasuk to mean that "the nations
of the world will bless you." Consequently, Hashem is assuring the
Jewish people that "Even when all the nations of the world will bless you,
it will not prevent you from increasing since I will bless you with future
generations which will guarantee your continuation.

"He afflicted you and let you hunger, and He fed you the manna."
(8:3)

QUESTION: There is a midrash peliah - wondrous Midrash

- that says, "From here we can learn that candles must be
lit in honor of Shabbat." What connection is there between
this pasuk and the obligation to light Shabbat candles?

ANSWER: While eating the manna, a Jew would enjoy any food
imaginable. If he wanted a rare delicacy, the manna would assume this
taste, and if he wanted a sumptuous dessert, he would taste that. Why,
then, does the verse mention the manna in connection with affliction?

Though the taste of the manna varied according to one's preference, the
Gemara (Yoma 74b) explains that, "You cannot compare one who sees
what he eats with one who does not see what he is eating. This is the
reason that blind people eat without becoming satisfied." Thus, while it
is true that a person would experience all tastes imaginable, since he did
not actually see his food, he did not truly enjoy it.

Scripture instructs, "You shall proclaim the Shabbat 'oneg' - 'a delight' "
(Isaiah 58:13), and our sages (Shabbat 118b) explain that the way to
experience delight is by eating delicious foods. Hence, if the home is not
lit, then regardless of the quality of the food, not only will one not enjoy
the food, but on the contrary, it will be an affliction. Therefore one is
obligated to light candles to illuminate the Shabbat table, so that
everyone sitting at the table will proclaim the Shabbat an "oneg" -
"delight."

"You should know in your heart that just as a father will chastise
his son, so G-d, your G-d, chastises you." (8:5)

QUESTION: How is Hashem's chastising the Jewish people

analogous to a father's chastising his son?

ANSWER: Even when a father is displeased with his son's behavior and
hits him, he is very upset if a stranger comes along and hits his son at
the same time. The father generally becomes protective then and begins
defending his son.

However, when a person hits a stranger for committing a wrongdoing

against him, he is grateful to every outsider who intervenes on his
behalf.

Though Hashem may exile the Jewish people due to displeasure with
their behavior, He is not happy with the countries that mistreat them
while ruling over them. Even before they became a people, Hashem
promised Avraham that He would punish the nations that would oppress
them (Bereishit 15:14).

"A land of wheat, barley, grape, fig, and pomegranate; a land of

oil-olives and date-honey." (8:8)

QUESTION: For the first five species with which the land is
praised the pasuk mentions the fruits themselves while for
the last two the fruits themselves are not mentioned
(olives and dates), but the extracts - oil and honey. Why?

ANSWER: The Gemara (Horiat 13b) says that eating olives can cause
one to forget Torah learned over a period of seventy years. The Gemara
(Pesachim 88a) relates that Ulah once came to Pumpedita and he was
served a small basket of dates. He inquired, "How many of these can be
purchased for one zuz" (Talmudic currency)? They told him, "Three
[small baskets or one large] for one zuz." In amazement he said, "A
basketful of honey can be purchased for one zuz, and yet the
Babylonians do not engage in Torah study (with the cost of living so low,
surely they have plenty of time to study)?" At night he became ill and
said, "A basketful of poison can be purchased for one zuz, yet the
Babylonians study Torah!"

From these two Gemarot, it is evident that olives and dates have a
detrimental effect on one's Torah study. On the other hand, the Gemara
(ibid.) says olive oil can help one remember the Torah which he learned
over seventy years, and the Gemara (Yoma 83b) says that honey,
"enlightens the eye of man."

Consequently the Torah did not praise Eretz Yisrael with foods that
interfere with learning, but ones that benefit man and enhance the study
of Torah.

"A land of wheat, barley, grape, fig, and pomegranate; a land of

oil-olives and date-honey." (8:8)

QUESTION: Why does the Torah write "eretz" - "land" - a

second time for "zeit shemen u'devash" - "olive-oil and
honey"?

ANSWER: When the brothers went down to Egypt for the second time,
Yaakov told them, "Take of the land's glory and bring it down to the man
[Yosef] as a tribute...a bit of honey" (Bereishit 43:11). When the Jews
complained about the wilderness they said, "Why did you bring us up
from Egypt to bring us to this evil place - not a place of seed or fig or
grape or pomegranate?" (Bamidbar 20:5).

From the fact that Yaakov brought honey to Egypt, and the Jew's not
complaining in the wilderness about lacking olive-oil and honey, it is
apparent that they also did not have these items in Egypt. Therefore, to
emphasize the excellence of Eretz Yisrael, the Torah separates olive-oil
and honey from the other items with the word "eretz" to accentuate that
in this land the Jews would enjoy something which they did not have
previously.

"A Land whose stones are iron." (8:9)

QUESTION: The Gemara (Ta'anit 4a) says, "Read not

'avanehah' - 'stones' - but 'bonehah' - 'builders' " -
referring to talmidei chachamim - Torah scholars. Why are
talmidei chachamim compared to iron and not to stones?

ANSWER: King Shlomo says, "As iron sharpens iron, so a man sharpens
his fellow" (Proverbs 27:17). The Gemara (Ta'anit 7a) says that Torah
scholars are compared to iron because one sharpens the other in
halachah.

When one stone is rubbed against another, fire is created (see Pesachim
54a). Fire represents machloket - arguments and disputes - because just
as fire destroys a home, so machloket destroys families and friendships.
By comparing Torah scholars to iron the pasuk is teaching that talmidei
chachamim should sharpen and assist one another, and not be like
stones, creating potentially catastrophic sparks of dissension.

"Who leads you through the awesome wilderness, of snakes,

fiery serpents, and scorpions, and thirst where there was no
water, who brings forth water for you from the rock of flint."
(8:15)

QUESTION: What is the connection among snakes, fiery

serpents, scorpions, and Hashem bringing forth water
from the rock?

ANSWER: The Gemara (Berachot 33a) relates that in a certain city

people were being harmed by a snake. When they informed Rabbi
Chanina ben Dosa about this, he asked to be shown the snake's hole. He
put his heel over it, and the snake came out and bit him and then died.
According to the Jerusalem Talmud (Berachot 5:1), a spring of water
had miraculously opened under Rabbi Chanina's heel and that sealed the
fate of the snake, for when a snake bites a man, if the man reaches
water first the snake dies, but if the snake reaches water first the man
dies.

Describing the miracles Hashem performed for the Jewish people in the
wilderness, the Torah states, "He led them through a great and
awesome wilderness, of snakes, fiery serpents, and scorpions, and thirst
where there was no water." These conditions were extremely dangerous
since they were likely to be bitten by snakes without water available.
Therefore the Torah states that miraculously Hashem brought forth
water from the rock, which provided water instantly to any person
bitten, killing the snake and saving the person.

"And you may say in your heart, 'My strength and the might of
my hand made me all this wealth.' " (8:17)

QUESTION: Since it already says "kochi" - "my strength" -

the words "ve'otzem yadi" - "and the might of my hand" -
are redundant?

ANSWER: When a Jew is blessed with affluence, the Torah expects him
to give tzedakah and share his wealth with the needy. Sometimes there
are wealthy people who are "tight-fisted" and refrain from giving,
thinking erroneously that the outlay will reduce their assets. The word
"otzem" in Hebrew can also be interpreted as "closing up" (see Isaiah
33:15). To dispel the illusion of some wealthy people regarding sharing
wealth with the less fortunate, the Torah says, "Do not think that 'my
strength' and 'otzem yadi' - 'my closed up hand' - made me all this
wealth. On the contrary, open your hand, and then you will be blessed
with even more.

"Carve for yourself two stone Tablets." (10:1)

QUESTION: From the word "lecha" - "for yourself" - which

seems superfluous, the Gemara (Nedarim 38a) derives
that Moshe was permitted to keep the chips of the Tablets,
which made him very rich. Why is it important to know
how he became wealthy?

ANSWER: Many businesses have major expense accounts and also a

petty cash fund for small expenditures. Careful watch over the small
expenditures is crucial to the overall success of the business, and
negligence regarding the petty cash fund can sometimes run the
company into serious financial difficulties.

The Tablets contained the Ten Commandments, which in reality

represent the six hundred and thirteen mitzvot of the Torah. Among the
mitzvot of the Torah are ones which people consider important, and
others which they consider trivial. They compare some of the mitzvot to
precious stones, and regard others as mere "chips," which are much less
valuable. The chips of the Tablets are thus a metaphor for often-
neglected mitzvot.

The Gemara is not merely telling us the source of Moshe's material

affluence, but also describing his spiritual wealth, which, according to
our sages, derived from his careful observance of every mitzvah, even
what some consider the "chips."

"And now Israel what does G-d your G-d require of you but to
fear G-d your G-d." (10:12)

QUESTION: The Gemara (Berachot 33b) asks, "Is fear,

then, such a small thing?" The Gemara replies, "Inn,
legabi Moshe milta zutrata hi" - "Yes, in the case of Moshe
it is a small thing." The answer of the Gemara is
incomprehensible, for it is written, "What does G-d require
of you?"

ANSWER: People who may unfortunately at times violate Torah rule,

will not do so when someone whom they highly revere is present and
sees what they are doing. The Gemara is saying that "legabi Moshe" - if
one envisions himself in the presence of Moshe - then it will be very easy
for him to fear Hashem and not transgress.

When the prophet said "Vehayu einecha ra'ot et morecha" - "And your
eyes will behold your teacher" (Isaiah 30:20), it does not necessarily
mean physical seeing, but imagination. When one "sees" his teacher in
front of him, then he will conduct himself properly.

Before Eliyahu parted with his student Elisha and went up to heaven,
Elisha asked him, "May twice your prophetic power be mine." Eliyahu
said, "You have made a difficult request; [however], im tirah oti lukach
mei'itach yehi lecha chein - if you will see me taken from you, it shall be
so for you - but if you do not, then it will not happen" (II Kings 2:9,10).
What does Elisha's seeing Eliyahu being taken away have to do with his
request?

Eliyahu was telling Elisha, "I consider you my most dedicated disciple,
and I know how much respect you have for me. However, I am
wondering what our relationship will be when I am no longer physically
here. Thus, im tirah oti - if you will continue to see me - i.e. envision my
presence at all times even when 'lukach mei'itach' - I am physically
taken away from you - then you will have proven your greatness and
you will merit twice my prophetic power."

Alternatively, the words of the Gemara "legabi Moshe" can be

interpreted as "being close to Moshe." It is indeed not easy for every
individual to attain the proper fear of Hashem. However, the Gemara is
advising that "being close to Moshe" - being connected to a tzaddik, a
Torah leader of the generation - will help one achieve the proper level of
yirat shamayim.

"Now, O Israel, what does G-d, your G-d, ask of you." (10:12)

QUESTION: The word "mah" - "what" - is superfluous.

Instead of asking a question, "What does Hashem ask of
you?" Moshe should have simply said, "Hashem asks of
you the following...."?

ANSWER: On the pasuk, "G-d, your G-d, shall you follow" (13:5) the
Gemara (Sotah 14a) asks, "How is it possible for a human being to
follow Hashem, of whom it is said, 'For G-d, your G-d, is a consuming
fire"? (4:24) and answers that the Torah means that one should emulate
Hashem's attributes. "Just as He performs acts of kindness, so shall you;
He clothes the naked, visits the sick, and buries the dead, so shall you"
(see also 13:5, Rashi).
In light of the above, it can be explained that Moshe did not begin his
remarks with a question, but with a statement. He was telling the Jewish
people that "mah Hashem Elokecha" - "What G-d, your G-d, consists of"
- i.e. represents and practices - "sho'eil mei'imach" - "He is asking of
you" - to emulate and practice in your daily lives.

Alternatively, in the Hebrew alef-beit, there are twenty-two letters. Each

letter can also be written out in full, for instance, alef, beit, gimmel, etc.
Thus there is an external part of the letter (Alef,Beit,Gimmel) and a
hidden internal part, the full spelling.

The way to write out in full a mem or hey is by adding the same letter
i.e. Heh-Heh, Mem-Mem Thus each of these two letters are tocho kebaro
- the inside is identical to the outside.

Among people there are some who are wicked on the inside but appear
as righteous on the outside. Moshe was not asking, but telling the Jews
that "mah" - to be like the letters "mah" (Mem-Heh) i.e. true through
and through, is what Hashem Elokecha sho'eil mei'imach - G-d, your G-
d, asks of you.

"For the land to which you come, to possess it, it is not like the
land of Egypt...and water it on foot like a vegetable garden. But
the land to which you cross over...from the rain of heaven shall it
drink water." (11:10-11)

QUESTION: Rain water, unlike river water, is not always

available. If so, what advantage would the Jews
experience in Eretz Yisrael in the watering of the fields?

ANSWER: In the Gemara (Yoma 76a) it is related that, "Rabbi Shimon

bar Yochai was asked by his disciples, 'Why didn't the manna come down
for Israel once annually?' He replied, 'I shall give a parable: This thing
may be compared to a king of flesh and blood who had one son; he
provided him with his maintenance once a year, and he would visit his
father only once a year. Unsatisfied with not seeing his son more often,
he provided him maintenance daily, so that he would call on him every
day. The same is with the Israelites. One who had four or five children
would worry, saying: "Perhaps no manna will come down tomorrow, and
all will die of hunger." Thus, they were forced to constantly turn their
attention to their Father in Heaven.' "

The constant availability of water in Egypt denied them the opportunity

of realizing that they are dependent on Hashem, and thus praying to him
constantly. The blessing of living in Eretz Yisrael and having to rely on
water from heaven was that they would always look up to heaven
(Hashem) and pray to Him for their sustenance. A constant relationship
with Hashem is a blessing.
After the serpent instigated Chava to eat the forbidden fruit, he was
cursed, "Upon your belly you shall go and dust shall you eat all the days
of your life" (Bereishit 3:14). Superficially since he will always have food
available wherever he will be, what is the curse?

Hashem provides food for everybody, including animals, as King David

says, "The young lions roar after their prey and to seek their food from
Hashem" (Psalms 104:21). The greatest punishment a father can give a
child is to hand him a large sum of money and say, "Take this, and I do
not want to see your face anymore." Thus, by making food available to
him at all time and at all places and denying him the opportunity to look
towards heaven (Hashem) for food, Hashem was, in effect, saying to the
serpent "I don't want to see you."

"You shall bind them for a sign upon your arm and let them be a
frontlet between your eyes. You shall teach them to your
children" (11:18-19)

QUESTION: Why here does it first mention the mitzvah of

tefillin followed by the mitzvah of teaching the children,
while in the first portion of Shema (6:6) it says first, "You
shall teach them thoroughly to your children" with the
mitzvah of tefillin following?

ANSWER: A parent is obligated to teach his child Torah as soon as he is

able to speak (11:19, Rashi). When the child reaches the age of
thirteen, he becomes Bar-Mitzvah and is required to wear tefillin. Many
parents take an active interest in their child's education when he is very
young; however, as he grows older, their participation wanes.

In the first portion of Shema, the Torah is teaching that the first
obligation of a parent is to teach his child Torah while he is very young,
and afterwards when he reaches the age of thirteen, he must see to it
that he puts on tefillin. The second portion is teaching that even when
the child is already wearing tefillin i.e. he has become Bar-Mitzvah, the
parent is not free of his obligation to educate his children. He must
continue to teach and always be involved in his children's Torah learning.

"You shall bind them for a sign upon your arm and let them be an
ornament between your eyes." (11:18)

QUESTION: When tefillin fall to the ground they should be

picked up immediately, and it is customary to give them a
kiss. What is the significance of this?

ANSWER: When Rabbi Levi Yitzchak of Barditchev once observed such a

scene in his shul, he lifted his eyes to heaven and said, "A-mighty G-d,
when this simple Jew's tefillin fell down, he immediately picked them up
and kissed them. The Gemara (Berachot 6a) says that You, too, wear
tefillin and in Your tefillin is written Your pride in the Jewish people.

"Unfortunately, Your tefillin - the Jewish people - have fallen, and have
been lying in disgrace for many years with the nations of the world
stepping on them. Why don't You pick up Your tefillin - the Jewish people
- and give them the 'kiss' they well deserve?"

The meaning of Rabbi Levi Yitzchak's heartfelt plea to Hashem to "pick

up Your tefillin and give them a kiss" was that Hashem should
immediately send Mashiach to redeem the Jews and take them out of
exile.

The Gemara (Berachot 6a) says that Hashem wears tefillin containing
the pasuk, "And who is like Your people like Israel, one nation on earth"
(II Samuel 7:23), which testifies to the uniqueness and greatness of the
Jewish people. The Gemara (Berachot 11a) also says that tefillin are
called "pe'eir" - "magnificence" - as we find that when Yechezkeil was in
mourning, he was told, "Pe'eirecha chavush alecha" - "Put on your
magnificent headgear (tefillin)" (Ezekiel 24:17).

In the Selichot prayers recited on a fast day we say, "Asei lema'an

pe'eirecha" - "Act for the sake of your magnificence." This may be
explained to mean that we are asking Hashem to act on behalf of His
"pe'eir" - tefillin - i.e. the Jewish people: "Please forgive the sins of the
Jewish people and make them one nation on earth. Thus, Your tefillin,
which declare the praise and uniqueness of the Jewish people, will be
telling the truth. Otherwise the kashrut of Your tefillin will be
questionable."

"You shall teach them to your children to discuss them." (11:19)

QUESTION: The word "otam" can also be spelled with a

"cholom vav" (see Vayikra 23:43, 24:6). Why is the vowel
here without a "Vav"?

ANSWER: The word "otam" without a "Vav", which is translated to

mean "them," can also be read as "atem" which means "you." The Torah
is instructing that in order for a parent to succeed in teaching "otam" -
"them" - Torah and mitzvot - to his children, it is imperative that it also
be "atem" - you must be a living example to your children - i.e. they
should see you learning Torah and observing mitzvot.
A non-observant father once sent his child to a Hebrew school. As the
child's Bar-Mitzvah was approaching, he took his son to the Hebrew book
store and asked the salesman for a Bar-Mitzvah set. The salesman
opened the box and the boy saw in it a pair of tefillin and a tallit. Having
no knowledge of these strange items, he asked his father with a puzzled
expression on his face, "What are these?" The father told him, "My son,
this is what every Jew must have when he becomes Bar-Mitzvah." The
young boy looked up to his father and inquisitively asked, "So father,
when are you becoming Bar-Mitzvah?"

"You shall teach them to your children to discuss them, while you
sit in your home, while you walk on the way, when you retire and
when you arise." (11:19)

QUESTION: Why does the Torah have to specify all the

conditions under which a parent should teach his children,
instead of saying simply "teach them at all times"?

ANSWER: Often children, out of respect or fear of parents, fulfill their wishes
and desires. However, once that motivation no longer exists, the children do as
they wish. For instance, many children observe Torah and mitzvot while their
parents are alive in order to please them, but not after their parents' passing.
True education consists of molding a person's way of life and thinking so that
the principles instilled in him remain imbedded forever.

The Torah is not only instructing when to teach children, but also specifying the
kind of education to give them. The goal should be to permeate the children
with Torah and firmly impress on them the importance of its observance. Thus,
they will study and observe not only when the father is home with them, but
even when he "walks on his way": when he does not have any further physical
contact with them, they will still continue to observe Torah and mitzvot on their
own.
Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages

Re'eih

by Rabbi Moshe Bogomilsky

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Published and copyright © by Sichos In English

(718) 778-5436 • info@SichosInEnglish.org • FAX (718) 735-4139

"The blessing: That you hearken." (11:27)

QUESTION: Rashi writes "Al menat asher tishme'u" - "on

condition that you shall hearken." What insight does Rashi
add with this comment?
ANSWER: Before entering Eretz Yisrael the tribes of Reuven and Gad
asked for the land on the eastern side of the Jordan River. Moshe made
this conditional on their participation in the war to conquer the land of
Canaan - Eretz Yisrael. In the Gemara (Gittin 75a) our sages established
guidelines regarding the making of a "tenai" - condition - based on
Moshe's negotiation with the tribes of Reuven and Gad.

One of the rules of a "tenai" is that "tenai kodem lema'aseh" - "the

terms of the condition precede the action to be accomplished." Thus, if
one wants to marry a woman on a condition, he should say, "If you give
me x amount of money, you are married to me with this coin I am giving
you now." However if he says, "You are married to me with this coin if
you give me x amount of money," she becomes married and the
condition is ineffective (see Rambam, Ishut 6:2-4).

In the dialogue between Hashem and the Jewish people, the berachah -
blessing - is the ma'aseh - action to be fulfilled - and the hearkening is
the condition. If so, should not Hashem have said the reverse, "If you
shall hearken, you will receive the blessing"? The statement would then
be similar to statements in other parts of the Torah such as, "If you will
observe My decrees (condition), I will provide your rains in their time
(action)" (Vayikra 26:3-4). Or, "If you are willing and obey (condition),
you will eat the goodness of the land (action)" (Isaiah 1:19).

An exception to this rule occurs if the man says, "You are married to me
mei'achshav - from now - with this coin, if you will give me so much
money." Also, instead of saying "mei'achshav" - "from now" - he may
say "al menat" - "on the condition"- and when she gives him the
specified amount of money, they are married retroactively (Rambam
Ishut 6:16-17).

Hence, in order to remove the superficial difficulty in Hashem's dialogue,

Rashi adds the words "al menat" - "on the condition" - so that the
"tenai" is effective even though the action was mentioned before the
condition.

"You shall utterly destroy all the places where the nations that
you will drive away worshipped their gods. On the high
mountains and on the hills...You shall not do this to G-d your G-
d." (12:2-4)

QUESTION: Who would dare think that we should destroy

Hashem's property just as we destroy property associated
with the idol worship?

ANSWER: The Gemara (Avodah Zarah 45b) says that the halachah
which forbids a Jew to derive any benefit from an idol refers to one
placed on top of a mountain and worshipped, but not a mountain or hill
which was itself worshipped as an idol. This is derived by joining the end
of one pasuk to the beginning of the next and reading the words
"eloheihem al heharim" as one phrase, meaning "their gods on the
mountains" and not "the mountains [worshipped as] their gods."

However, even though it is permissible to have personal pleasure from

the mountain, nevertheless, "You shall not do this to G-d your G-d" - for
Hashem's purposes, such as the construction of an altar, it is forbidden
to use stones chiseled out of such a mountain (see Rambam Isurei
Mizbei'ach 4:7).

"And you shall obliterate their names from that place. You shall
not do this to G-d, your G-d. Rather, only at the place that G-d,
your G-d, will choose." (12:3-5)

QUESTION: What is the connection between the Beit

Hamikdash and the prohibition of erasing Hashem's name?

ANSWER: The Gemara (Sukkah 53b) relates that when King David dug
the shitim - foundations - for the Beit Hamikdash, the abyss rose and
threatened to flood the entire world. Achitofel advised him that if he
would write Hashem's name on a piece of earthenware and throw it into
the water, it would cease to rise. He was not concerned that it would
cause the holy name to be erased because the Torah had said that it is
permissible to erase Hashem's name in the case of the suspected woman
in order to make peace between husband and wife. How much more so,
then, must it be permissible to make peace between the people of the
world and their Father in heaven.

The Gemara (Makkot 22a) derives the prohibition of erasing Hashem's

name from the pasuk "You shall not do this to G-d, your G-d." From the
fact that the succeeding pasuk is "Rather, only at the place that G-d,
your G-d, will choose" it can be derived that for the building of the Beit
Hamikdash this prohibition does not apply.

"You and your families shall eat there before G-d your G-d, and
you shall rejoice in all that you put your hand to, as G-d your G-d
has blessed you." (12:7)

QUESTION: Why, when eating of the sacrifices, should,

one also rejoice about "bechol mishlach yedechem" - "all
that you put your hand to"?

ANSWER: The Rambam (Yom Tov 6:17) writes that on Yom Tov there is
an obligation to rejoice, but Hashem is not content with one who
celebrates privately with his family. We must invite the needy to our
festive meals and assure that they too rejoice. Consequently, one must
"send for the poor" - either invite them to rejoice together with him, or
send food to them so that they may rejoice in their own homes.
The word "mishlach" comes from the root word of "shalach," which
means "sending." The pasuk is teaching that when one sits down to a
festive meal together with his family, his major joy should be "bechol
mishlach yedechem" - all the poor that he "sent for" to be at his table
and all the poor to whom he "sent" provisions and made happy.

"You shall not eat it, in order that it be well with you and your
children after you, when you do what is right in the eyes of G-d."
(12:25)

QUESTION: How do the children benefit when the parents

avoid eating blood?

ANSWER: There is a popular adage, "Man is what he eats." The

character of a person is affected and ultimately molded by his diet. For
instance, eating very spicy foods makes one excitable and
temperamental while bland foods are calming and relaxing. Eating blood
makes a person insensitive and even cruel.

Children inherit the character traits of their parents, so avoiding certain

foods not only benefits the parents, but also prevents the children from
inheriting undesirable character traits.

"If there should stand up in your midst a prophet...and that

prophet...shall be put to death." (13:2-6)

QUESTION: The Ba'al Haturim, in old Chumash prints,

writes: "bekirbecha - "in your midst" - has the numerical
value of 324, which is also the numerical value of 'zu
ha'ishah' - 'this is the woman.' "What did the Ba'al
Haturim have against women?

ANSWER: Many years ago in Europe all books on Torah subjects were
carefully scrutinized by a censor. He was a representative of the church
who would delete or make changes if the content of the sefer was
derogatory to Christianity. This comment of the Ba'al Haturim was
amended by a censor and therefore seems difficult to comprehend.

Originally, the Ba'al Haturim wrote: "bekirbecha navi - zu ha'ishah

ubenah" - The words "bekirbecha navi" have the numerical value of 387,
the same as the numerical value of the words "zu ha'ishah ubnah" -
referring to the infamous mother who brought to the world a son ("oto
ha'ish" - Yeshu hanotzri) who became founder of Christianity. He tried to
impress upon the world that he was a prophet sent by G-d as Mashiach.
Ultimately, he was put to death.
This gives credence to the adage (see Ta'anit 9a) that everything is
hidden somewhere in the Torah.

"And the ra'ah and the ayah, and the dayah according to its
kind." (14:13)

QUESTION: Rashi explains that these are not three

different birds, but one bird with three different names.
What is the significance of these three names?

ANSWER: The word "ra'ah" connotes eyesight. We are told that the
ra'ah "can stand in Babylon (which is a valley) and see a carcass in the
Land of Israel" (Chulin 63b). This bird is unclean because it uses its
excellent vision to view things negatively and find fault.

Many have keen vision in detecting the faults of others, but fail to see
their own foibles and shortcomings. A housewife once complained to her
maid that the house was not cleaned and dusted properly. The maid was
flushed with amazement, for all looked immaculate. Finally, she turned
to the housewife and said, "Madam, I think the dust you see is on your
own glasses." The woman removed her glasses and, sure enough, the
lenses were covered with dust.

The second name of the bird is "ayah," which means "where." This bird
is very clever in its ability to evade capture, jumping from one hideout to
another. The hunter finds himself muttering, "ayah - where is it, and
how can it be taken?"

There are countless people adept at this game of escape. When their
help is urgently needed in a worthwhile community project or drive, they
cannot be located. This slippery "bird" refuses to join a communal
endeavor lest his whereabouts become known to other institutions. Even
when they express interest in helping the minyan or participating in a
shiur, they do not appear and people wonder "ayah - where are they?"
The Torah condemns the policy of evasion and escape and calls it
"unclean."

"Dayah" is the third name. Its croak sounds like the word "dayah" -
"enough," the cry of those who feel they have given more than
necessary. They cry "dayah! There are far too many appeals, functions,
and campaigns these days. Enough!"

"Purity" for a Jew lies in 1) seeing things with a "good eye," 2) being
involved in all communal Torah endeavors and activities, and 3) always
giving with a grateful and generous heart.

"The chasidah, and the anafah according to its kind." (14:18)

 QUESTION: The bird is called "chasidah" because it does
chesed - kindness - shares its food with its friends. The
Jerusalem Talmud (Bava Metzia 3:5) states that a mouse
is wicked because when it sees a pile of grain it calls its
friends to share its meal.Why is the bird's act considered
chesed - kindness - and the mouse's considered rishut -
wickedness?

ANSWER: It is praiseworthy to share one's own property. The mouse,

however, calls its friends to enjoy someone else's pile of grain. Being
generous with what belongs to someone else is not kindness at all, but
the reverse.

"You shall tithe the entire crop of your planting." (14:22)

QUESTION: There is a Midrash peliah - wondrous Midrash

- which links this pasuk to the pasuk, "Im hasemol
ve'eiminah ve'im hayamin ve'asme'ilah" - "If you go left
then I will go right, and if you go right then I will go left"
(Bereishit 13:8).What is the connection between these two
pesukim?

ANSWER: In the alef-beit the shin and the sin are identical except for
the placement of the dot on the top. If the dot is placed on the right
side, it is read as a "shin" and if the dot is placed on the left it is read as
a "sin." Thus, when the letter "Shin" is placed between the letters "Ayin"
and "Reish," if the dot on top is on the right, it spells the word asheir
"rich" and if the dot is placed above on the left, it spells the word aseir
"a tithe."

In a play on the words "aser te'aseir" - "you shall tithe" - the Gemara
(Ta'anit 9a) says "Aseir bishevil shetitasheir" - "Give 'ma'aseir' - 'a tithe'
and Hashem will reciprocate by making you 'asheir' - 'rich.' "

The wondrous Midrash, in quoting the pasuk "Im hasemol ve'eiminah

ve'im hayamin ve'asme'ilah," is alluding to this thought. It is telling us
that "im hasemol" - if a person will read the word with the dot on the left
side - "aseir" - "give a tithe" - then "ve'eiminah" - Hashem will put the
dot on the right side and he will merit "te'asheir" - "to become rich."
However, "ve'im hayamin" - if one puts the dot on the right side and
thinks that "asheir" - one becomes richer by keeping it all for one's self
and not giving tzedakah to the needy, then, G-d forbid, "ve'asme'ilah" -
Hashem will put the dot on the left side and decree that "te'aseir" - the
formerly rich man remains with only a tithe of his wealth.

An allusion to the concept of "Aseir bishevil shetitasheir" - "by giving a

tithe one will be showered with riches" - is also found in the pasuk, "kaf
achat asarah zahav melei'ah" - "one gold ladle of ten shekels filled"
(Bamidbar 7:14). The word "kaf" in Hebrew also means "palm [of the
hand]." The Torah is teaching that "kaf" - the palm of the hand - "achat
asarah" - which gives away one of ten - will merit in return "zahav
melei'ah" - to be filled with gold.

"If the road will be too long for you, so that you cannot carry it,
because the place that G-d, your G-d, will choose to place His
name there is far from you, for G-d, your G-d, will have blessed
you." (14:24)

QUESTION: Since it says "Ki yirbeh mimcha haderech" -

"If the road will be too long for you" the words "ki yirchak
mimcha hamakom" - "because the place...is far from you"
are a redundancy?

ANSWER: The Dubner Maggid explains the pasuk, "But you did not call
out to Me, O Yaakov, for you grew weary of Me, O Israel" (Isaiah 43:22)
with the following parable: Someone once sent a messenger to pick up a
package. Afterwards, the messenger refused the payment offered,
claiming that it was too little for his effort carrying the heavy bundle. In
amazement the sender said, "If the package tired you, obviously you
were not carrying my package. My package was very small and
contained valuable gems." Likewise the prophet is saying to the Jewish
people, "If you grew weary and became tired doing My mitzvot -
obviously you did not call out to Me, O Yaakov, i.e. they were not done
for My sake - the sake of heaven - because My mitzvot are a delight and
not a burden."

Our pasuk, too, is telling the Jews that "ki yirbeh mimcha haderech ki lo
tuchal se'eito" - if one considers a Jew's life of Torah and Mitzvot an
arduous journey and a burden difficult to carry -the problem is "ki
yirchak mimcha hamakom" - there is a great distance between you and
"Hamakom" - Hashem (Who is considered "mekomo shel olam" - "the
place of the world" - i.e. He contains the world, rather than the world
containing Him, see Bereishit Rabbah 68:9). Those who realize that
Torah and mitzvot are valuable gems find it a delight to live according to
Hashem's will.

"If there shall be a destitute person among you...you shall not

harden your heart or close your hand against your destitute
brother." (15:7)

QUESTION: The Gemara (Bava Batra 9b) relates that the

prophet Yirmiyahu was having trouble from the people of
Anatot and he cursed them that when they should have a
desire to give tzedakah, the recipients should be non-
deserving people so that they would not receive any
reward.Why did Yirmiyahu wish such a thing on them?
ANSWER: The prophet loved his people, and their behavior pained him
very much. Out of concern that Hashem, G-d forbid, would punish them,
he prayed that they give tzedakah to undeserving people. Thus, the
good angels in heaven would be able to say to Hashem in their defense,
"They are not choosy about whom to help and give even to the
undeserving. Likewise, You too should not scrutinize them so
meticulously; lift Your countenance to them regardless of their merits."

"If there shall be a destitute person among you, one of your

brethren... you shall not harden your heart or close your hand
against your destitute brother." (15:7)

QUESTION: Why in the beginning of the pasuk does it say

"mei'achad achecha" - "one of your brethren" - while in
the end it merely says "mei'achicha ha'evyon" - "your
destitute brother" - without the word "mei'achad"?

ANSWER: When Yitzchak lived in Gerar, Avimelech the king of the

Philistines took Rivkah for himself as a wife, thinking that she was
Yitzchak's sister. When he learned that she was married, he reproved
Yitzchak, "What is this that you have done to us? Kime'at shachav achad
ha'am et ishtecha" - "One of the people has nearly lain with your wife."
Rashi explains that the term "achad ha'am" - "one of the people" -
means "hameyuchad ba'am" - "the most distinguished one of the
people": the king himself (see Bereishit 26:10).

The wheel of fortune does not discriminate between prominent people

and ordinary people. While people are usually more inclined to help a
prominent person who is in need, the Torah has concern for all Jews
alike. Therefore, when this pasuk discusses extending aid, it talks of
both "evyon" - a destitute person who is "mei'achad achecha"- among
the most distinguished of all your people - and also "achicha ha'evyon" -
the poor man who does not possess any specific qualities besides the
fact that he is "achicha" - "your brother." To both of them you should
give generously.

"You shall not harden your heart or close your hand against your
destitute brother." (15:7)

QUESTION: The Gemara (Sanhedrin 29b) equates a miser

to a mouse lying on a pile of coins. What is the meaning of
this comparison?

ANSWER: When a mouse lies upon flour it feels comfortable and has
food to nibble on. When it lies on loaves of bread or stalks of wheat,
though it is not comfortable, at least it enjoys eating. A mouse lying
upon coins is both uncomfortable and hungry. Thus, our sages are telling
us that a miser, like a mouse lying on a pile of coins, renders his wealth
useless since it benefits neither himself nor anyone else.

"You shall lend him his requirement, whatever is lacking to him."

(15:8)

QUESTION: Rashi comments that if the poor man was

accustomed to riding a chariot and having servants, it is
your duty to help him keep this lifestyle.How does Rashi
reach this conclusion?

ANSWER: In Hebrew the word for "rich man" is "ashir" and the word for
"poor man" is "ani". If the letters of the word "Ashir" are entirely spelled
out - Ayin Shin Yud Reish - the middle letters of each word together add
up to 36. If the letters of the word "ani" are entirely spelled out - Nun
Yud Ayin - the middle letters of each word together add up to 22.
Consequently, the difference between "ashir" and "ani" amounts to 14,
which is the numerical value of the word "dei" - "enough."

The Torah instructs us to give the poor "dei machsoro" - "whatever is

lacking" - i.e. the equivalent of 14 - "asher yechsar" - which he is
currently missing due to his decline from "ashir" - "rich" - to the status
of "ani" - "poor" - so that he may be able to again be on the level of "lo"
- "him" [self] - which is equal to 36, i.e. live fully like a rich man
according to his accustomed standards of affluence.

"And your eye will be evil against your destitute brother and
refuse to give him; then he may appeal against you to G-d, and it
will be a sin upon you." (15:9)

QUESTION: Why the emphasis on "achicha ha'evyon" -

"your destitute brother." It could have just said
"beha'evyon"?

ANSWER: A story is told about a wealthy man who was once

approached for a charitable contribution. He listened attentively and
then said with a sigh, "Unfortunately, I have a very poor brother who
needs much help." The charity collectors took this to mean that he was
helping his brother, and therefore unable to extend himself for any other
charitable cause. Some time afterwards, the poor brother approached
these people for help, and they were shocked to find out that his wealthy
brother did not help him in any way.

This pasuk is discussing a situation in which "vera'ah eincha" -a person

will have a "bad eye" - about giving tzedakah in general - and avoid
giving Tzedakah by mentioning "achicha ha'evyon" - his destitute
brother - as a way to avoid giving while in reality "velo titein lo" - he
does not give to him either. The Torah warns that ultimately the poor
brother will complain to Hashem because the rich brother is not only
failing to help him, but also making it difficult for him to receive other
help. Thus, there will be a sin in him which may, G-d forbid, have severe
consequences.

"You shall surely give him." (15:10)

QUESTION: Why is the money given to the poor called

"tzedakah"?

ANSWER: Tzedakah is one of the noblest mitzvot of our Torah, and

everyone should make an effort to set aside at least ten percent of his
earnings for charitable causes. The Gemara (Ketubot 67b) says that
even one who wants to be extravagant in his giving, however, should
still not give away more than one-fifth (twenty percent).

This is all hinted to in the word "tzedakah".

The numerical value of "Kuf" is one hundred, and "Tzadik" is ninety. The
numerical value of "Heh" is five, and "Daled" is four. If one has "Kuf" -
one hundred - one should give away ten percent of it, leaving for himself
"Tzadik" - ninety. One who wants to be extravagant may give one
portion from each "Heh" - five - with "Daled" - four - remaining, which
amounts to giving twenty percent.

The allusion to the giving of ten percent and twenty percent involves
reading the letters out of order and is thus, hard to detect. This perhaps
alludes to the teachings of our sages that tzedakah should be given
discreetly.

In 1930 many religious families were unfortunately affected by the

depression. The Young Israel of Brooklyn, on Bedford Avenue in
Williamsburg, was giving out Pesach packages for needy families, and
anyone who came and stood in line would receive one. My grandfather,
Rabbi Tzvi z"l HaKohen Kaplan, was raising money to help a prominent
needy family. Knowing that they would not stand on line he sent his
oldest son, Shimon, to stand in line and get a package which he would
give to the family. The line was very long, and after Shimon had stood
there a long time, he felt very uncomfortable, and he went home.

When my grandfather asked, "Where is the package?" he responded,

"The line was very long and I felt embarrassed, so I left." My
grandfather said to him, "I do not understand you. You are a yeshiva
bachur and you have already learned about a 'kal vechomer' (a
conclusion inferred from a lenient law to a strict one). If you, are
embarrassed, knowing it is not for you, how much more embarrassment
would it be for them to stand in line for their own need. Go back and
bring home a package so that we can help them for Yom Tov."

Alternatively, the Mishnah (Peiah 8:8) says that one who has two
hundred zuz (Talmudic currency) should not take any charity. However,
one with only one hundred and ninety-nine zuz who is given one
thousand zuz at one time may take it.

The word "tzedakah" has the numerical value of one hundred and
ninety-nine, which teaches that as long as one has no more than one
hundred and ninety-nine, one may be a recipient.

"You shall surely give to him, and let your heart not feel bad
when you to give him." (15:10)

QUESTION: Why does the pasuk repeat "naton titein lo" -

which literally means "give you shall give to him"? It could
have just said "tein lo" - "give to him."

ANSWER: Some have an inner struggle when it comes to giving

tzedakah. In their heart they rationalize "I worked very hard to earn this
money; why give it away?"

The way to overcome this hesitancy is through "naton titein" -

"continuous giving." Thus, besides instructing us to give tzedakah, the
Torah is also suggesting a method to facilitate fulfilling the mitzvah. By
continually practicing giving tzedakah, one will become accustomed to it
and not only will his heart not grieve when he gives, but he will enjoy
giving and be pleased to put his resources to good use.

"You shall surely give to him, and let your heart not feel bad
when you give him, for in return for this matter, G-d, your G-d,
will bless you." (15:10)

QUESTION: The words "velo yeira levavecha betitecha lo"

- "and let your heart not feel bad when you give to him" -
appear unnecessary. It could have just said "give to him,
for in return for this matter G-d will bless you"?

ANSWER: The wheel of fortune once took a turn on an affluent person.

Poverty and illness struck him and his family. When he visited a wealthy
man in the community and poured out his bitter heart, the wealthy man
was greatly moved by his situation and gave him a generous
contribution. After the poor man left his home, the wealthy man ran
after him, and gave him an additional amount. In amazement, the
unfortunate person asked, "You have just given me your generous
support; why are you now giving me another donation?"

The wealthy man responded "one should give tzedakah, happily and
benevolently. After all, the money a person gives is not his own, but
something which Hashem entrusted with him. The first time I helped you
because your plight affected me emotionally and I felt very bad for you.
Thus, in reality the tzedakah was not entirely for the sake of the
mitzvah, but to alleviate my pain. Now I am giving you a second gift
simply for the mitzvah of giving tzedakah."

The Torah is commending this healthy approach by declaring, "Velo yeira

levavecha betitecha lo" - "Your giving should not be because of the
pangs in your heart aroused by the poor man's story. If this is what
provoked your giving, then 'naton titein' - give a second time - and
indeed the second gift will be purely for the sake of the mitzvah and not
because your heart grieved. For this exalted way of giving tzedakah,
Hashem will bless you in all your work."

"You shall surely give him...for in return for this matter, G-d,
your G-d, will bless you." (15:10)

QUESTION: The Gemara (Bava Batra 11a) relates of

Binyamin HaTzaddik, who was a supervisor of the charity
fund, that one day a woman came to him in a year of
scarcity, and said to him: 'Sir, assist me.'He replied, "I
swear, there is not a penny in the charity fund.'

She said, 'Sir, if you do not assist me, a woman and her
seven children will perish.' He then assisted her out of his
own pocket. Some time afterwards he became
dangerously ill. The angels addressed Hashem saying:
"Sovereign of the Universe, You had said that he who
preserves one soul of Israel is considered as if he had
preserved the whole world; shall then Binyamin HaTzaddik
who had preserved a woman and her seven children die at
so early an age? Immediately his sentence was torn up. It
has been taught that twenty-two years were added to his
life.

Why was he granted twenty-two additional years of life?

ANSWER: The Gemara (ibid. 9b) says that for giving tzedakah to a poor
man one receives six blessings and for saying a comforting word which
helps him endure his unfortunate situation, one receives an additional
five blessings (see Tosafot ibid.). A blessing from heaven is a zechut - a
source of merit - which one chalks up on his account, so to speak.

Consequently, Binyamin HaTzaddik, who helped this unfortunate woman

with her seven children financially and undoubtedly offered words of
encouragement, earned eighty eight berachot, which is eighty eight
zechutim - merits.

The Gemara (Sotah 20b) says that a zechut can extend a person's life
for three months. Thus, for the eighty-eight merits he acquired by
helping this unfortunate family, he gained two hundred and sixty-four
months of life, which add up to exactly twenty-two years.

Tosafot holds that giving tzedakah earns one six blessings and a
comforting word earns one an additional eleven, for a total of seventeen.
When the woman first approached Binyamin HaTzaddik for tzedakah, he
said to her, "I promise, there is absolutely nothing available in the
charity fund." Afterwards when she said to him, "Rabbi if you do not
support me, a woman and her seven children will expire," he helped her
with his personal money [which he really needed for himself -
Maharsha]. Undoubtedly, when he told her that the charity fund was
depleted, he consoled her with soothing words and told her how his soul
went out for her.

The Gemara (Rosh Hashanah 16b) says that tzedakah is one of the
things which can cancel a harsh decree against a person. Hence, in merit
of tzedakah he so generously gave, which saved an entire family, the
decree that he die at a young age was removed, and for his kind and
comforting words to this unfortunate woman, he received eleven more
blessings, which gained him a twenty-two year life extension.

Alternatively, the seventeen berachot for financial and moral support one
merits for helping the poor are based on the seventeen berachot
mentioned in the pesukim "Haloh feros lara'eiv lachmecha" - "Surely you
will break your bread for the hungry" and "Vetafeik lara'eiv nafshecha" -
"Offer your soul to the hungry" (Isaiah 58:7, 10).

In a twenty-two year period, there are two hundred and sixty-four

months plus an average of eight leap months (a second month of Adar
to even out the solar and lunar systems), a total of two hundred and
seventy-two months.

The word "ra'eiv" - "hungry" - has the numerical value of two hundred
and seventy-two. For Binyamin HaTzaddik's exceptional giving of
tzedakah to the ra'eiv - hungry - and his genuine interest in their plight,
he was appropriately rewarded with "ra'eiv" - an additional two hundred
and seventy-two months of life - a total of twenty-two years.

"You shall surely give him...for in return for this matter, G-d,
your G-d, will bless you." (15:10)
 QUESTION: What is "hadavar" - "the thing" - for which
Hashem will bless you?

ANSWER: The Gemara (Bava Batra 9b) says that for giving tzedakah to
the poor one receives six blessings, and for also saying comforting and
encouraging words to the poor, one receives an additional eleven
blessings. Unfortunately many give tzedakah grudgingly, and instead of
saying confronting things to the poor, they make snide remarks which
cause pain to the needy or they merely give without saying anything.

The Torah therefore instructs that in addition to "naton titein" - "giving

generously" - "lo yeira levavecha" - "let your heart not feel bad" - and
cause you to say insensitive things or refrain from speaking at all when
giving, "ki biglal" - "for in return for" - "hadaver hazeh" - "this [good]
word" - which you will say to the poor while giving them tzedakah -
"yevarechecha Hashem" - Hashem will bless you with even more
blessings than you receive for the actual giving. (See Bereishit 44:18,
"yedaber na avdecha - may your servant speak - davar - a word.")

King Shlomo says, "Tovim hashenayim min ha'echad asher yeish lahem
sachar tov ba'amalam" - "Two are better than one, for they get a greater
return for their labor" (Ecclesiastes 4:9). This ecclesiastical statement
can be explained as follows: There are some who give charity without
saying encouraging words to the poor. On the other hand, there are
those who verbally comfort the poor, but do not extend any financial
assistance. King Shlomo in his wisdom is alluding that, "Tovim
hashenayim" - "Two" - i.e. doing both - giving and saying comforting
words - "is better," "min ha'echad" - than one - i.e. only giving or only
saying words of comfort, for there is "sachar tov" - a reward of
seventeen berachot ("tov" has the numerical value of seventeen)
"ba'amalam" - "for laboring both together."

"For destitute people will not cease to exist within the Land;
therefore I command you, saying, 'You shall surely open your
hand.' " (15:11)

QUESTION: The words "leimor" - "saying" - and "pato'ach

tiftach" - "you shall surely open" - are superfluous? It
could have just said, "Therefore I command you 'petach et
yadecha' - 'open your hand' "?

ANSWER: According to Rabbi Yitzchak in Bava Batra (9b), one who

gives money to the poor receives six blessings. One who comforts the
poor by saying a word of encouragement receives eleven blessings.

The Torah here is alluding to the importance of speaking words of moral

support and comfort to the poor. It is conveying that Hashem instructs
that in addition to extending financial assistance: "I command you
'leimor' - to say to the poor - 'pato'ach tiftach et yadecha' - 'G-d will help
you and you will speedily be wealthy and you will generously open your
hand to help the poor and needy.'"

Alternatively, to give charity is noble. To persuade others to give is more

noble, as the Gemara (Bava Batra 9a) says, "Gadol hama'aseh yoteir
min ha'oseh" - "The one who persuades others to give charity is greater
than the one who gives alone." The Torah is alluding to this by telling us,
"Therefore I command you leimor - to say, i.e. persuade others - that
'pato'ach tiftach et yadecha' - 'you shall surely open your hand to the
poor.'"

"You shall surely open your hand to your brother, to your poor,
and to your destitute in your Land." (15:11)

QUESTION: When one opens his hand there is usually

nothing in it; the pasuk should have stated: "You shall
surely open your treasures"?

ANSWER: When the fingers of the hand are closed against the palm, it
appears as though all four fingers are the same size. In a fully open
hand, however, it is obvious that there are larger and smaller fingers.

Unfortunately, among the people who give tzedakah, there are those
who give every institution or needy cause an equal amount, without
making a distinction between larger and smaller institutions, or between
more and less worthy causes.

With the words "You shall surely open your hand," the Torah is
conveying an important lesson on how tzedakah should be given. Learn
from the fingers of the "opened hand" that every charity is not alike.
Measure and evaluate the importance and worthiness of each cause and
institution and support them accordingly.

"You shall observe the month of springtime and perform the

Pesach-offering for G-d, your G-d, for in the month of springtime
G-d, your G-d, took you out of Egypt, at night. And you shall
sacrifice the Pesach-offering" (16:1-2)

QUESTION: Not only is the word "lailah" - "at night" -

superfluous, but in fact, the Jews did not leave Egypt at
night but the following morning (see Shemot 12:41)?

ANSWER: On the pasuk, "I carried you on eagles' wings and brought
you to me" (ibid. 19:4), the Targum Yonatan ben Uziel writes that on the
night of the fifteenth of Nissan, when the Jews were to eat the Pesach-
offering, Hashem carried them on clouds to the place where the Beit
Hamikdash would be built to make the Pesach-offering, returning them
immediately afterwards to Egypt.

Hence, the Torah instructs us, "You shall observe the month of
springtime and perform the Pesach-offering..." to commemorate that in
this month Hashem took you out of Egypt - "lailah" - "at night" - and
"vezavachta - you slaughtered [in the past tense] a Pesach-offering to
Hashem...in the place where Hashem will choose to cause His name to
rest."

"Three times a year all your males should appear before G-d,
your G-d, in the place that He will choose." (16:16)

QUESTION: The Gemara (Pesachim 3b) relates that a

gentile once boasted to Rabbi Yehudah ben Beteira that he
would make a pilgrimage to Jerusalem and partake of the
Pesach-offering. Wanting to send a message to the people
in Jerusalem, Rabbi Yehudah ben Beteira told him that in
the future he should ask to be served the fatty, delicious
tail of the animal. Since the lamb is the most commonly
used animal for the Pesach-offering and its tail is burned
on the altar, he hoped that the Jews would get the
message and act accordingly. Indeed, the next year when
the gentile requested the fatty tail, they investigated him
and realized that he was a non-Jew.Tosafot questions why
Rabbi Yehudah ben Beteira himself did not make the
pilgrimage and gives as one reason that only those who
owned land in Eretz Yisrael were required to make the
pilgrimage (see Pesachim 8b).

Why did Rabbi Yehudah ben Beteira not have a plot of

land in Israel?

ANSWER: The prophet Yechezkeil once came across a valley filled with
dry bones, which he resurrected at Hashem's behest. In the Gemara
(Sanhedrin 92b) there is a dispute if this was a real event or merely a
parable in which Yechezkeil was shown a vision of the dried bones and
their resurrection, symbolizing the restoration of the exiled Jewish
people (which is akin to the resurrection of the dead). Rabbi Eliezer the
son of Rabbi Yosi Hagelili said that the dead that Yechezkeil resurrected
went up to Eretz Yisrael, married, and fathered sons and daughters. In
support of this opinion, Rabbi Yehudah ben Beteira stood up and
declared, "I am one of their descendants and these are the tefillin my
ancestors handed down to me."

"Who were these dead that have been resurrected?" the Gemara asks.
Rav said, "These were the people of the tribe of Ephraim who calculated
the end [of the Egyptian exile] and erred." Rav was referring to their
unsuccessful attempt to leave Egypt before the actual exodus. All the
would-be escapees were killed by the people of Gath (Philistines-see I
Chronicles 7:21).

According to the Gemara (Bava Batra 117a) the land of Eretz Yisrael,
which became the inheritance of the Jews, was divided up and
apportioned either to those who came out of Egypt or to those who
entered into Eretz Yisrael. Since Rabbi Yehudah ben Beteira drew his
geneology to members of the tribe of Ephraim, who were not among the
Jews who left Egypt, and who did not come to Eretz Yisrael together with
the Jewish people, he did not have his own share in the land.

"Three times a year all your males should appear before G-d,
your G-d." (16:16)

QUESTION: The word "et" is superfluous?

ANSWER: The Gemara (Pesachim 22b) says that Shimon Ha'imsuni held
that the word "et" is a superfluous expression and that it is always
written to teach something additional. He would thus analyze every
occurrence in the Torah of the word "et" and explain its significance.
When he reached the pasuk, "Et Hashem Elokecha tirah" - "You should
fear G-d, your G-d" (Devarim 10:20) he stopped his practice. Rabbi
Akiva explained that the word "et" refers to talmidei chachamim - Torah
scholars - and that the pasuk is instructing that one should fear them.

On Yom Tov a person is obligated to visit and receive his Rebbe (Rosh
Hashanah 16b). The extra word "et" may be a source to this Rabbinic
dictum, namely, "Three times a year all your males should appear" - "et"
- before your Rebbe - who is equated to, "penei Hashem Elokecha" -
"[appearing before] G-d, your G-d."

Why didn't Shimon Ha'imsuni offer an explanation similar to Rabbi

Akiva's?

King Shlomo says, "Kabeid et Hashem meihonecha" - "Honor G-d with

your wealth" (Proverbs 3:9). If the word "et" means to include talmidei
chachamim, then the words of King Shlomo indicate that one should
honor et - talmidei chachamim - with one's wealth, i.e. give them
money. Therefore, though Shimon Ha'imsuni indeed agreed with Rabbi
Akiva, he did not want to say it to avoid suspicion of self-interest.

However, the Gemara (Ketubot 63a) relates that Rabbi Akiva was the
son-in-law of Kalba Savu'a, one of the wealthiest people at that time,
who shared his wealth with him. Thus, he was also very wealthy. Since
he wasn't dependent on anyone for support, he was confident that no
one would suspect him of self-interest, and therefore he declared that
the word "et" is to include talmidei chachamim, that they, too, should be
feared.

"Three times a year all your males should appear before G-d,
your G-d, in the place that He will choose." (16:16)

QUESTION: The Gemara (Rosh Hashanah 16b) says that

one is required to visit his Rebbe on Yom Tov. Does this
mitzvah apply in contemporary times?

ANSWER: Rabbi Yechezkeil z"l Landau (Noda B'Yehudah, vol. 2, Orach

Chaim 94) asserts that it does not, for the following reason: The Gemara
(Kiddushin 33b) says, "A talmid - student - may rise before his Rebbe
only morning and evening, so that the respect and glory given to the
teacher not exceed the glory of Hashem, to Whom prayers are recited
only in the morning and in the evening. Since in our days, unfortunately,
the Beit Hamikdash is destroyed and one cannot properly fulfill the
mitzvah of making a pilgrimage and offering sacrifices, if a talmid visits
his Rebbe on Yom Tov, it appears that he is giving more respect to his
Rebbe than to Hashem.

On the other hand, Rabbi Yehonatan z"l Eibeshitz (Ya'arot D'vash, vol. 1,
no. 12) opines that the obligation of visiting one's Rebbe applies only
when there is no Beit Hamikdash. He reasons that when the Beit
Hamikdash is standing, one must go to the Beit Hamikdash and not
suffice with visiting one's Rebbe. However when the Beit Hamikdash is in
ruins, one is obligated to visit his Rebbe as a remembrance of the
pilgrimage which was normally made to Hashem, since a talmid
chacham is in ways equated to Hashem.

"Every man according to what he can give according to the

blessing which G-d your G-d gives you." (16:17)

QUESTION: The words "ish kematenat yado" - "every man

according to what he can give" - are extra. It could have
just said "tein kevirkat Hashem Elokecha" - "give in
accordance with what Hashem blessed you"?

ANSWER: According to our sages (Eiruvin 65b) the character of a man

is evident in three things: kiso - his purse, koso - his cup (drinking), and
ka'aso - his anger. Thus, one of the ways to recognize a man's true
character is to observe the way he conducts himself with his money.
Does he give graciously and with a congenial disposition, or does he
make the receiver feel unworthy and uncomfortable?

This pasuk alludes to this by telling us "ish" - [you can tell the character
of the] man - "kematenat yado" - by the way he conducts himself when
he gives, and particularly, if the amount he gives is commensurate with
"kevirkat Hashem Elokecha" - the blessing that Hashem has bestowed
upon him.

Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages

Shoftim

by Rabbi Moshe Bogomilsky

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"Judges and officers you shall appoint for you in all your cities."
(16:18)

QUESTION: The word "lecha" - "for you" - is superfluous?

ANSWER: In a person's face there are seven openings: two ears, two
eyes, two nostrils and a mouth. The Torah is indicating that besides
judges for all cities, you should also appoint judges "lecha" - "for
yourself" - i.e. you should judge carefully and police whatever you see
with your eyes, hear with your ears, smell with your nostrils, and speak
with your mouth.

Since Parshat Shoftim is always read around the beginning of the month
of Elul, when teshuvah is primary. The Torah calls to our attention with
the word "lecha" that every person should carefully judge and police his
own body especially during this month, and rectify any wrongdoing
committed through these avenues.

"You shall not accept bribe, for bribe will blind the eyes of the
wise." (16:19)

QUESTION: Why is the Hebrew word for bribery

"shochad"?

ANSWER: According to the Gemara (Ketubot 105b), the etymology of

the word "shochad" is "chad" - "one." Rashi explains that when a judge
accepts bribery from a litigant he becomes "one" with him and he can no
longer judge objectively the argument of the other litigant.
Alternatively, according to the Gemara (Shabbat 10a), when a judge
rules a case honestly he becomes a partner with Hashem in the creation
of heaven and earth. Since the judge who accepts bribery cannot offer a
just decision, G-d now remains alone, without a partner.

"You shall not accept bribe...[for bribe] perverts the words of the
righteous." (16:19)

QUESTION: If he accepted a bribe, why is he called

"tzaddik" - "righteous"?

ANSWER: A din-Torah once took place before Rabbi Avraham Yehoshua

Heschel of Apta. As the din-Torah was in progress, one of the parties felt
that he was going to lose, so he asked permission to leave the room for
a short while. In the hallway outside the Beit Din room he noticed the
Rabbi's coat and placed a sum of money in the pocket.

The din-Torah resumed, and the Rabbi, who up until now was beginning
to formulate a certain opinion, suddenly began to change his line of
thought. The Rabbi, puzzled as to why his way of thinking was suddenly
changing, told the two parties that he would like to call a recess and
have more time to think over the matter.

In the interim he prayed to Hashem to be blessed with the proper

wisdom to see the truth. A few days later, as he was putting on his coat,
he put his hand in his pocket and suddenly felt a bundle of money. The
Rabbi exclaimed, "Now I understand what happened to me. A bribe is so
powerful that even though it was given to me without my knowledge it
had an effect on my thinking."

Thus the Torah is telling us that even though the judge may indeed be a
tzaddik and not personally accept a bribe, a bribe given to him, even
without his knowledge, may pervert his judgment.

"You shall not plant for yourself an idolatrous tree." (16:21)

QUESTION: From the juxtaposition of this prohibition and

the law of appointing judges, the Gemara (Sanhedrin 7b)
derives that appointing an unsuitable judge is comparable
to planting "an idolatrous tree."How is an unsuitable judge
like an idolatrous tree?

ANSWER: It is not difficult to recognize an idol when it is a carved or

chiseled out image, but an idolatrous tree looks the same as all other
trees.
An improper judge is compared to an idolatrous tree because the outer
appearance of every judge is alike. They all may have a beard and
peiyot, wear Rabbinic garb and look prominent, but the corrupt ones are
rotten inside.

An honest judge is one who has a mind of his own. He does not permit
people to influence him, nor does he waiver one iota from Torah
teaching. An improper judge is one who permits himself to be easily
influenced by the whims and wills of those around him. He is compared
to a tree since he bends and sways to all sides in the wind of public
opinion, trying to satisfy the group with the most potential for advancing
his interests.

"By the testimony of two witnesses or three witnesses shall the

condemned person die; he shall not die by the testimony of a
single witness." (17:6)

QUESTION: The word "eid" - "witness" - seems extra. It

could have just said "lo yumat al pi echad" - "he shall not
die by the testimony of one"?

ANSWER: When the Jews would go to battle against their enemies, the
special Kohen anointed for battle would address them saying, "Shema
Yisrael- Hear, O Israel you are coming near to battle, let your heart not
be faint..." He would begin his remarks with the words "Shema Yisrael"
to tell the Jews that even if they only had the merit of the mitzvah of
reciting Shema, they were worthy of Hashem's help (see 20:3, Rashi).

In the verse "Shema Yisrael Hashem Elokeinu Hashem echad" - "Hear, O

Israel, G-d our G-d is the One and Only" - as it is written in the Torah
(5:4), the "ayin" in the first word "shema" and the "daled" in the last
word "echad" are written large. These two letters spell the word "eid" -
"witness" - symbolizing that by reciting the Shema the Jew is offering
testimony to Hashem's Oneness.

Our pasuk is alluding to the Kohen's proclamation that when a Jew goes
to battle, which of course involves mortal danger, "lo yumat" - "he shall
not die" - "al pi eid echad" - if his mouth has proclaimed the Shema,
which testifies to Hashem's Oneness.

"If a matter of judgment is hidden from you, between blood and

blood, between verdict and verdict, between plague and plague,
matters of dispute in your cities, you shall rise up and ascend to
the place that G-d, your G-d, shall choose." (17:8)
 QUESTION: Instead of "bein dam ledam, bein din ledin,
ubein nega lanega" - "between blood and blood, between
verdict and verdict, between plague and plague" - it could
have said "bedamim, bedinim, ubenega'im" - "[matters of]
blood, verdicts, and plagues"?

ANSWER: Even in countries where supposedly democracy rules, the Jew

encounters rampant anti-Semitism. Regardless of his contributions to
the country's welfare and society at large, when Jewish blood is spilled,
it is not treated with the same seriousness as the blood of other
nationalities. Unfortunately throughout the years of our exile, much
stiffer decrees and verdicts have been placed upon the Jews than upon
any other people, and the "plagues" of persecution which the Jews have
suffered have been especially harsh.

The Torah is telling us "ki yipalei" - should you be perplexed and wonder
why there is a difference - "bein dam ledam" - "between blood and
blood" - our blood and their blood - "bein din ledin" - "between verdict
and verdict" - the verdicts placed on us and those placed on others -
"ubein nega lanega" - "between plague and plague"- the "plagues" the
Jews particularly experience more than any other nation - the answer is
"divrei rivot bisharecha" - "there are disputes in your cities" - the lack of
unity and baseless hatred prevailing in the Jewish community is the
cause.

"You shall not deviate from the word that they [the judges of the
Jewish courts] will tell you, right or left." (17:11)

QUESTION: Rashi quotes the Sifri that, "Afilu omer lecha

al yemin shehu semol ve'al semol shehu yemin" - "You
must obey the decision of the courts even if they are
telling you that right is left and left is right" (see Ramban
and Torah Temimah).The simple meaning of the pasuk is
that you should not deviate from anything they tell you.
What does the Sifri want to add with the expression "right
is left and left is right"?

ANSWER: In the alef-beit the letters shin and sin look identical except
that a shin and has a dot on the top right and a sin has a dot on the top
left. In the Gemara there are times when a word in a pasuk is written
with a sin and the sages interpret the pasuk as though it were a shin,
and vice-versa.

For instance, the Gemara (Berachot 14a) says that one who goes for
seven days without dreaming is called "ra" - "wicked." This is derived
from the words of King Shlomo (Proverbs 19:23) "Vesavei'a yalin bal
yipakeid ra" - "He will rest sated and not be visited with evil." The sages
take the word "vesavei'a" which is written with a sin and say, "Read not
"vesavei'a" (with a sin) but "vesheva" (with a shin) - meaning "seven" -
and therefore derive that one who sleeps seven nights without being
visited with a dream from Heaven is considered wicked. Likewise the
Gemara (Mo'eid Katan 5a) says of the pasuk, " 'Vesam derech arenu
beyeisha Elokim' - 'Then preparing [lit. set] the way, I will show him the
salvation of G-d' (Psalms 50:23). Read not 'vesam' with a sin, but
'vesham' with a shin: 'He who appraises' - i.e. the person who acts
intelligently in all situations and can evaluate the benefits or drawbacks
of a given action - 'I will show him the salvation of G-d.'" (See also
Berachot 15b.)

On the other hand, the Gemara (Ta'anit 7b) says that it is permitted to
hate an impudent person since Scripture states "Chachmat adam ta'ir
panav ve'oz panav yeshuneh" - "A man's wisdom lights up his face, and
the boldness of his face is transformed" (Ecclesiastes 8:1). Read not
"yeshune" - "transformed" (with a shin) - but yisnei - "hated" (with a
sin). Thus the pasuk is teaching that "ve'Az panav" - the impudent
person - "yisanei" - may be hated.

Also, regarding Yaakov's words about Naftali "Hanotein imrei shafer" -

"Who delivers beautiful sayings" (Bereishit 49:21), the sages (Sotah
13a) read the word "shafer" as though it were "seifer" - interchanging a
samach for a sin, and explain it to mean that Naftali's family delivered
the documents to prove Yaakov's burial rights in the Me'arat
Hamachpeilah. (See also Berachot 57a.)

In light of the above it can be explained that the Sifri is teaching that the
words of the sages should be cherished and greatly respected even if
they are telling you that "right is left and left is right" - i.e. they
exchange a shin for a sin or a sin for a shin.

A story is told of a Rabbi who walked into the Beit Midrash one Shabbat
afternoon and noticed some students who were engaged in devarim
beteilim - idle talk. The Rabbi went over to their table and said to them,
"The word Shabbat is an acronym for 'Shinah Beshabbos Ta'anug' -
'Studying Torah on Shabbat is a delight.' It is also an acronym for
'Shainah Beshabbos Ta'anug' - 'Sleeping on Shabbat is a delight.' If you
are too tired to study Torah, then partake of the other delight and you
will awake refreshed and in a spirit to study Torah further."

One of the students said to the Rabbi, "The word Shabbat is also an
acronym for 'Sichah Beshabbos Ta'anug' - 'Talking (shemu'esen) on
Shabbat is a delight.' " The Rabbi looked at him with disapproval and
said, "King Shlomo says, 'A wise man's heart is to his right, while a fool's
is to his left' (Ecclesiastes 10:2). Since this cannot be so literally, I
always wondered what he meant by this. Your remark makes me realize
that he means the following. When the wise man sees the 'shin' in the
word 'Shabbat,' he places the dot above it on the right side and thus
reads the acronym to indicate either that learning on Shabbat or
sleeping on Shabbat is a delight. However, the fool places the dot on the
left side which makes the letter a sin and reads it as sichah - 'idle talk'."
The students quickly understood the Rabbi's message and started
learning diligently.

"When you come to the land...and you will say, 'I will set a king
over myself, like all the nations that are around me.' " (17:14)

QUESTION: Since the Torah permits the Jews to have a

king, why was the prophet Shmuel angry when the Jews
asked him to appoint one?

ANSWER: Indeed, the Torah is not against the institution of monarchy

in Israel, providing a Jewish king rule in accordance with the Torah and
inspire the people to be totally dedicated to Hashem. However, Shmuel
was upset with the people's saying "Appoint for us a king to judge us
like all the nations" (I Samuel 8:5). He realized that they wanted to be
ruled by secular and not Torah law. Their desire to give up the
uniqueness of the Jewish people and emulate the nations of the world
provoked Shmuel's anger.

Alternatively, the Torah says "som tasim alecha melech" - "you shall
surely set over yourselves a king" - i.e., you should submit yourselves
under the yoke of the king and be permeated with awe of him. Shmuel
was displeased when they said, "Give us a king to judge us." He
understood that they wanted a king who would be subject to their
control and rule according to their directions.

Alternatively, when the Jews approached Shmuel to appoint a king, they

preceded their request saying, "You are old" (I Samuel 8:5). Since
Shmuel was only fifty-two at the time of his death, he definitely could
not be considered an old man by any means. He was therefore upset
that they did not ask him to become their king. Shmuel sensed in their
words that they considered the ideas and ideals for which he stood old
and antiquated, and this angered him very much.

To comfort him Hashem said, "It is not only you whom they have
rejected, but it is Me whom they have rejected from reigning over them
(ibid. 8:7)." With this Hashem meant, "You are indeed justified for being
upset when they rejected you as their potential king, but do not feel bad
because they did the same thing to Me. Shortly after My taking them out
of Egypt they made a golden calf which they accepted as their god
instead of Me."

"From among your brothers shall you set a king upon yourselves."
(17:15)
 QUESTION: A king must be from "among your brothers"
and not from a family of converts. If so, how was it
permissible for Rechavam to succeed Shlomo when his
mother was Na'amah, an Amonite convert?

ANSWER: The Rambam (Melachim 1:4) rules "one whose ancestors

were converts cannot be appointed king unless his mother was born
Jewish." The Kesef Mishnah explains that the Rambam's statement
"Unless his mother is Jewish," implies that all the more so if his father
was born Jewish, he is qualified, even if his mother is a convert. Thus,
though Rechavam's mother was a convert, he was eligible to be
appointed king through the fact that his father, King Shlomo, was a
native-born member of the Jewish people.

Tosafot in the Gemara (Sotah 41b) asserts that if one parent is a born
Jew, the person is considered "mikerev achicha" - "from among your
brothers" - and may hold a position of authority. The office of king,
however, is an exception, and to qualify both parents must be born
Jewish. If so, how was Rechavam permitted to succeed King Shlomo?

Since the instruction, "From among your brethren shall you set a king
upon yourself" is preceded by the words "Som tasim alecha melech" -
"You shall surely set over yourselves a king," the rule of being "from
among your brethren" only applies to the first member of a family who
became a king but does not apply to his descendants who inherit the
throne through him. Therefore though Rechavam's mother was a
convert, he inherited the throne from his father King Shlomo, both of
whose parents were born Jewish.

"So that he will not return the people to Egypt... for G-d had said
to you 'You shall no longer return on this road again.' " (17:16)

QUESTION: If it is forbidden to return to Egypt, why did

the Rambam and other Torah scholars take up residence
there?

ANSWER: Since the prohibition is worded, "You shall no longer return

on this road again," the Jews were only commanded not to return from
Eretz Yisrael to Egypt with the same itinerary with which they traveled
from Egypt to Eretz Yisrael (i.e. through the desert). The Rambam
traveled to Egypt from Spain, and thus the prohibition did not apply to
him.

Alternatively, it is prohibited to live in Egypt only when Eretz Yisrael

belongs to the Jewish people. However, when Hashem decreed that we
be exiled and dispersed to all corners of the world as a result of our sins,
Egypt became just like any other part of the Diaspora. Now it is only
forbidden for a Jew to intentionally move out of Eretz Yisrael to another
country, otherwise one may live in any country including Egypt.

Alternatively, it is only forbidden to move back to Egypt to live there

permanently. However it is permissible to live in Egypt temporarily for
personal reasons, such as business etc. If afterwards one decides to
remain there permanently, while it may be questionable, one does not
violate a negative commandment of the Torah.

The Rambam originally did not return to Egypt with the intention to take
up permanent residency. However, once he had achieved popularity as a
great physician and had held the post of personal physician to the Sultan
and many other high government officials, he was compelled by the
government to remain.

"And he [the king] shall not have too many wives." (17:17)

QUESTION: The Midrash Rabbah (Shemot 6:1) says that

when King Shlomo married more women than he was
permitted, the letter "yud" of "velo yarbeh" - "he shall not
have too many" - came before Hashem and complained:
"Didn't You say that no letter in the Torah can be nullified?
King Shlomo is not following your edict!" Hashem
responded: "Shlomo and thousands like him will be
nullified, and not one iota of your letter will be
touched."Why did only the letter "yud" complain and no
other letters of the words "lo yarbeh" - "he shall not have
too many"?

ANSWER: Ruth of Moab was the ancestor of Kings David and Shlomo.
Because of the pasuk: "Lo yavo Amoni u'Moavi bekehal Hashem" - "An
Ammonite or Moabite shall not enter the congregation of Hashem"
(23:4) - some may have considered Ruth unfit to marry into the Jewish
people, thereby rendering King Shlomo unfit to reign.

However, since the word "Moavi" is written with a "Yud", our sages
(Yevamot 69a) interpreted this commandment to include only the males
of Moab and not the females. Were it not for the extra "Yud" in the
Torah, Ruth would not have been permitted to marry into the Jewish
people and King Shlomo would not have reigned. Thus the "Yud" came
before the heavenly throne saying, "Thanks to me King Shlomo is what
he is, and yet he does not follow the 'letter' of the law meticulously!"

"It shall be that as he sits on the throne of his kingdom." (17:18)

 QUESTION: Grammatically, instead of "cheshivto" - "as he
sits" - it would have been more correct to say "beshivto" -
"when he sits"? Also, the word "vehayah" - "it shall be" -
seems superfluous?

ANSWER: A newly appointed king makes resolutions to conduct himself

properly during his reign. Moreover, according to the Jerusalem Talmud
(Bikkurim 3:3), when a person ascends to leadership, all his sins are
forgiven and he begins with a clean slate. Unfortunately, as time moves
on, humans tend to forget their resolutions, and the king, who is only a
human, also tarnishes his clean slate.

The word "vehayah" denotes simchah, joy and happiness. The pasuk
therefore states: "Vehayah" - "It shall be a cause of happiness and joy if
- 'cheshivto al kisei mamlachto' - throughout all the years of his reign he
will remain as virtuous as he was on the day he ascended to sit on the
throne."

"It shall be that he sits on the throne of his kingdom." (17:18)

QUESTION: Why the emphasis on "kisei mamlachto" -

"throne of his kingdom"? It should have just said "vehaya
kesheyimloch" - "it shall be when he reigns."

ANSWER: The Torah forbids a king to amass too much "kesef" - "silver"
- for himself, to have too many "susim" - "horses" - and to have too
many "nashim" - "wives." These things can corrupt him and distract him
from his responsibilities. The first letters of the words "kesef" - "susim"
and "ishah" spell the word "kisei" - "throne." If he wants to reign
securely, he should always remember that "kisei mamlachto" - the
success of his kingdom depends on observing Torah's instruction
regarding the three things for which "kisei" is an acronym.

"So that his heart does not become haughty over his brethren
and not turn from the commandment right or left." (17:20)

QUESTION: The words "yamin usemol" - "right or left" -

are superfluous. It could have just said "and not turn from
the commandment"?

ANSWER: The Torah despises haughtiness and praises humility.

According to the Gemara (Sotah 4b) conceit and haughtiness are
equivalent to idol worship. In discussing the Noahide laws the Gemara
(Sanhedrin 56b) learns from the pasuk "vayetzav Hashem Elokim al
ha'adam" - "And Hashem commanded the man" (Bereishit 2:16) - that it
is forbidden for them to worship idols because the word "tzav" means
idol worship.
When the people murmured against Moshe and Aharon in the
wilderness, complaining about the lack of food, Moshe responded
"Venachnu mah" - "For what (mah) are we? [Since we are insignificant,
why are you inciting complaints against us?] Not against us are your
complaints but against Hashem" (Shemot 16:7-8).

Thus the word "mitzvah" has in it the letters which spell the word "mah",
which is an allusion to humility and self-negation, and also the word
"tzav", which is a reference to idol worship.

The Torah is instructing that the king have a Sefer Torah to which he can
constantly refer so that his heart will not become haughty and turn from
the mitzvah right or left, which means not to delete the letter "Mem"
which is at the right of the word mitzvah or the "Heh" which is at the
left. In this case, only the letters Tzadik, Vav remain, which spell the
word "tzav" alluding that his haughty behavior is comparable to idol
worship.

"You shall be whole-hearted with G-d, your G-d." (18:13)

QUESTION: The pasuk should have stated: "Tamim

tiheyeh lifnei Hashem Elokecha" - "You shall be whole-
hearted before G-d, your G-d"?

ANSWER: There are many people who act very pious when they are in
public, but when no one sees them, their behavior is lacking. The Torah
is teaching that even when one is "Im Hashem" - "alone with G-d" - i.e.
no one sees him - he should be pious to the highest degree.

The words "tamim tiheyeh" - "you shall be complete" - have the

numerical value of nine hundred and ten, which is also the numerical
value of the word "Tishrei". This alludes that particularly during the
month of Tishrei when the Jews look forward for a "ketivah vachatimah
tovah" - to be inscribed in the book of good life for the coming year -
one should make an extra effort to repent and be tamim - complete in
one's relationship with Hashem.

Alternatively, on the surface, to be "tamim" - "complete" -seems like a

difficult task. Therefore the Torah advises, "im Hashem Elokecha" - "with
Hashem your G-d" - remember that Hashem is with you. When a Jew
will always bear in mind that Hashem is with him and watches
everything he does, it will be easy for him to be "tamim" - a complete
and righteous Jew.
A story is told of a coachman who once had a venerable Rabbi as his
passenger. Seeing a vegetable garden, the hungry coachman stopped
the wagon and climbed down to eat something. As he was reaching
down, the Rabbi shouted, "Be careful, someone is watching." The
frightened coachman ran back to the wagon, and after looking around
said to the Rabbi, "Why did you frighten me? I do not see anyone." To
this the Rabbi replied, "Hashem is watching."

"You shall be wholehearted with G-d, your G-d." (18:13)

QUESTION: How far does the precept of being "Tamim" -

"wholehearted" - extend?

ANSWER: The concept of being "tamim" is found twice in the Torah:

1. In our pasuk in regard to the relationship between man and

Hashem.

2. Concerning the red heifer, which the Torah says should be "parah
adumah temimah" - "a completely red heifer."

According to halachah, the heifer must be so completely red that even

two off-color hairs disqualify it; however, if there is only one hair of
another color, it is still considered temimah - complete (see Bamidbar
19:2, Rashi).

While it is true that the red heifer with one non-red hair is still
considered Temimah - complete - when it comes to man's relationship
with Hashem, one should strive to be absolutely complete - not off even
by one hair.

"When G-d will broaden your boundary...Then you shall add

three more cities to these three." (19:8-9)

QUESTION: Why in Messianic times when Eretz Yisrael will

be expanded to include the lands of the Kenites,
Kenizzites, and Kadmonites, and there will be peace in the
world, will there be a need for three more cities of refuge?

ANSWER: The Rambam (Melachim 12:1) writes that even when

Mashiach comes, "Olam keminhago noheig" - "The world will continue in
the way it was accustomed to." The difference between the Messianic
era and the pre-Messianic era will only be regarding shibud malchiyot -
the yoke of government - which will be taken off the people so that they
will be free to immerse themselves in Torah study. Though the prophets
and sages have predicted the glorious future that awaits us in the
Messianic era when all evil will be removed from the earth, this applies
to the second phase, which will happen years after Mashiach reveals
himself. However, the expansion of Eretz Yisrael will take place
immediately, and thus there will be a need for additional cities of refuge.

Alternatively, the Gemara (Shabbat 12b) relates that Rabbi Yishmael

once inadvertently did something which one may not do on Shabbat.
Since in the time of the Beit Hamikdash one would have to bring a sin-
offering for such an action, he recorded in his book that when the Beit
Hamikdash shall be rebuilt he will offer a fat animal. Likewise, though
there will be no murders committed when Mashiach comes, the cities of
refuge will be needed to accommodate those individuals who committed
murders inadvertently in the pre-Messianic era.

"It shall be that when you draw near to the war, the Kohen shall
approach and speak to the people." (20:2)

QUESTION: The Rambam (K'lei Hamikdash 4:20,21) rules

that all positions of authority a person achieves are
inherited by his children. Exempted from this is the
"Kohen mashuach milchamah" - "Kohen anointed for
battle." Though he is especially designated and anointed in
the same way as a Kohen Gadol, his children do not
inherit his position.Why the distinction?

ANSWER: Inheritance is a sign of continuity. When a son inherits the

position held by his father, he continues on in his father's footsteps and
extends his good deeds. The Torah generally regards war as something
to be avoided except in situations of dire necessity. It is, thus, one
instance where continuity is undesirable. By not allowing the son of the
Kohen anointed for battle to inherit his father's position, we are
demonstrating the prominence of peace in the Torah scale of values.

The Gemara (Ta'anit 31a) says that on Tu B'Av (the fifteenth of Av) it
was customary for the girls to dance in the vineyards to attract suitable
mates for marriage. In order not to embarrass the impoverished,
everyone would wear borrowed clothing. The daughter of a king would
borrow from the daughter of a Kohen Gadol, and the daughter of the
Kohen Gadol would borrow from the daughter of the deputy Kohen
Gadol. The daughter of the deputy Kohen Gadol would borrow from the
daughter of the Kohen anointed for battle, and the daughter of a Kohen
anointed for battle would borrow from the daughter of an ordinary
Kohen.

From this order of succession, it appears that the deputy Kohen Gadol is
of a higher status than the Kohen anointed for battle. However, this
seems to contradict the rule in Gemara (Horiot 13a) that in the event of
pidyon shevuyim - redeeming a hostage - the Kohen anointed for battle
has priority?

With the above mentioned, the difference is easily discernible. The

Kohen who was anointed for war is comparable to a Kohen Gadol, and
therefore he has priority over the deputy in the matter of pidyon
shevuyim. However, where the children of these men are concerned,
since the concept of inheritance does not apply to the Kohen anointed
for battle as it does to the deputy Kohen Gadol, the daughter of the
Kohen anointed for battle is ranked lower than the deputy Kohen Gadol's
daughter.

"Then the officers shall speak to the people saying, 'Who is the
man who has built a new house and has not inaugurated it? And
who is the man who has planted a vineyard and not redeemed it?
And who is the man who has betrothed a woman and not married
her? Let him go and return to his house.' " (20:5-7)

QUESTION: The Rambam (Dei'ot 6:11) rules that one

should first have a source of livelihood, then build a
house, and afterwards get married. How does this
correspond with the order of these pesukim, which first
mention building a house and then a source of livelihood -
planting a vineyard?

ANSWER: When one plants a vineyard, for the first three years it is
arlah, and use of the fruit is prohibited. In the fourth year, the vineyard
must be redeemed by bringing the fruits or their value to Jerusalem.
Since our pasuk refers to one to whom redemption of a vineyard is
relevant, obviously he has owned a vineyard for four years. Thus, the
Rambam's rule that first a person should establish a source of livelihood
and afterwards build a house corresponds with our pasuk, because
though building a house is mentioned first, the planting of the vineyard
actually preceded it.

"Is the tree of the field a man that it should enter the siege
before you?" (20:19)

QUESTION: The Gemara (Taanit 7a) interprets the words

"ha'adam eitz hasadeh" literally - "man is the tree of the
field" - actually comparing people to trees, and learns that
just as one is careful with the fruit one eats, one should be
careful from whom one learns Torah.What lesson can man
derive from the tree?

ANSWER: Unlike all other plants, which wither after their season, the
tree weathers the storm, remaining in existence throughout all seasons
and for many years. The tree derives its uniqueness from its root
system: the stronger the roots, the healthier the tree.

The roots of the Jew are his faith in Hashem and attachment to authentic
Torah teachings, as conveyed to us by our forefathers, the patriarchs
Avraham, Yitzchak, and Yaakov. Every Jew is exposed to many different
"seasons" during his lifetime. Unfortunately some succumb to temptation
and forfeit their affiliation with Hashem and Torah. Contingent on how
strong a Jew is "rooted" is his ability to be a staunch Torah-observant
Jew throughout his entire lifetime.

"Only a tree that you know is not a food tree, this one you may
destroy and cut down." (20:20)

QUESTION: There is a rule in halachah, "Safeik de'oraita

lechumra" - "When there is a doubt regarding a Biblical
law, we must act stringently" (Beitza 3b). The Rambam
(Tum'at Meit 9:12) states that acting stringently is only a
Rabbinic dictum concerning how to act when in doubt in a
Biblical matter, but according to Torah law itself, leniency
is allowable. If so, why does the Torah emphatically state
that the tree may be cut down only if one knows that it is
not a fruit-bearing tree, which seems to imply that if it is a
safeik - doubt - whether it is food bearing or not, one
must be stringent and not cut it down?

ANSWER: When dealing with safeik there is a difference whether it is

"itchazeik isurah" - if "there was already an established prohibition" or
not. If at one time it was definitely forbidden and now we are confronted
with a doubt whether it should still be forbidden or not, then the
Rambam will agree that we must act stringently even according to Torah
law.

The Rambam (Melachim 6:9) explains that this verse is talking about an
aged fruit tree which produces very little and does not compensate for
the effort involved. Since this was once a known fruit tree, it is "itchazek
isurah" - "there was already an established prohibition" - on cutting it
down, and therefore it may not be cut down unless it is known definitely
that it does not produce fruit.

Alternatively, there are two types of doubts. One is a doubt which in no

way can be verified, and the other is a doubt which is only due to lack of
information and expertise. In the case of a doubt which cannot be
verified, the Rambam's opinion is that only due to Rabbinic dictum must
we conduct ourselves "lechumrah" - "in a stringent way." However in a
doubt which can be verified, although presently information is lacking,
then even according to Biblical law one must be stringent.
Though an ordinary person may not have the knowledge to verify if a
tree is fruit-bearing or not, a professional gardener or a botanist knows
how to establish the tree's status. Therefore the Torah says that the fact
that you have a doubt is not sufficient to permit you to act leniently, and
the tree may only be cut down only if you know definitely or verify that
it is not fruit-bearing.

"If a corpse will be found on the land...your elders and judges

shall go out...Our hands have not spilled this blood." (21:1-7)

QUESTION: Prior to this, the Torah discusses the laws of

war. Immediately following this, in the next parshah, the
Torah again discusses war.Why is the law of the eglah
arufah - the calf whose neck is broken - discussed in the
middle of the subject of war?

ANSWER: During war there is much bloodshed and inevitably many lose
their lives. Often soldiers become callous to human life, and another
fatality ceases to impress them. The Torah is teaching that even if it is in
between wars and many are losing their lives, the death of an innocent
person must be accounted for and may not be taken with complacency.

A lesson to be learned from the eglah arufah is that a Jew who is

alienated and detached from Judaism cannot simply be written off as a
product of the times and part of a statistic. It is incumbent upon all to
make sure that he is spiritually "alive" as a Jew, so that we will be able
to claim without any hesitancy, "yadeinu lo shafcha et hadam hazeh" -
"we have not caused this spiritual shedding of blood."

When Yaakov parted from Yosef, the last halacha he taught him was
about eglah arufah (see Bereishit 45:27, Rashi). Possibly, Yaakov meant
to impart to Yosef the teaching that even though he might become
leader of a mighty nation, he was always to remember that every person
is important and that every person must be accounted for by the highest
authorities of the land.

Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages

Ki Teitzei
 by Rabbi Moshe Bogomilsky
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Published and copyright © by Sichos In English

(718) 778-5436 • info@SichosInEnglish.org • FAX (718) 735-4139

"When you will go out to war against your enemies, and G-d,
your G-d, will deliver them into your hand." (21:10)

QUESTION: Instead of "ki teitzei lamilchamah" - "when

you will go out to war" - it should have said "ki tilcham im
oyevecha" - "when you will be at war with your enemy"?

ANSWER: This parshah is read during the month of Elul, the

quintessential time to do teshuvah, and it is not only discussing a
physical war but also alluding to man's ongoing spiritual battle. Within
man there is a yeitzer tov - good inclination - and a yeitzer hara - evil
inclination. Each one fights to take control and dictate man's direction,
and it is extremely difficult for man to overcome his powerful yeitzer
hara. However, our sages (Shabbat 104a) have declared that "haba
letaheir mesa'im oto" - "the one who wants to purify himself (improve
his ways) is assisted from heaven." Likewise the Midrash Rabbah (Song
of Songs 5:2) states that Hashem says to the Jewish people, "Make a
small opening (of teshuvah) like the opening of a needle, and I will open
for you entrances through which caravans can pass."

In encouraging man to do teshuvah, the Torah is assuring that "ki teitzei

lamilchamah" - if you will merely resolve to go out and wage war "al
oyevecha" - "against the enemy" - i.e. the yeitzer hara - you will be
victorious because Hashem will give him over into your hand.

Alternatively: the Zohar compares the inner struggle in man during

prayer to a time of war. "Your enemy," the yeitzer hara tries in every
way to distract the person and disturb his kavanah, and man endeavors
very hard to overcome him.

Therefore, Torah advises: The ideal solution is "ki teitzei" - to "go out" -
i.e. one should leave his home and go to shul to daven with a minyan.
There, one will eliminate many distractions one encounters while praying
at home, and the battle with the yeitzer hara will be won easily.

"When you will go out to war against your enemies, and G-d,
your G-d, will deliver them into your hand and you will capture
its captivity." (21:10)

QUESTION: The word "shivyo" - "its captivity" - literally

means "his captive." It should have said "shivyecha" -
"your captive" - or "shevi" - "a captive"?
ANSWER: In wartime generals try to determine the strategy of the
enemy and plan a defense accordingly. Likewise, in the battle with the
yeitzer hara - evil inclination - a person should pay careful attention to
how he becomes "shivyo" - "his captive." One should thus place great
emphasis on eliminating the weaknesses upon which the yeitzer hara
preys.

Alternatively, the yeitzer hara works with excitement and alacrity, never
tiring or giving up. The moment a person is off guard, the "yeitzer"
captures him and he falls into his net as "shivyo" - "his captive." The
way to counter his attack is by using his methods (namely excitement
and alacrity) in the performance of mitzvot, fulfilling Hashem's will with
dedication and zeal. Thus, "by capturing" - i.e. using for Hashem - the
methods through which the yeitzer hara makes you "shivyo" - "his
captive" - you will ultimately capture him and rule over him.

"And you will see among its captivity a woman who is of

beautiful form, and you will desire her and you may take her for
yourself for a wife." (21:11)

QUESTION: Rashi writes "lo dibrah Torah ela keneged

yeitzer hara" - "The Torah spoke only in response to the
evil inclination." What does Rashi mean to exclude with
the word "ela" - "only"?

ANSWER: The Gemara (Yevamot 63a) relates that though Rabbi Chiya's
wife mistreated him, he would bring her presents. In puzzlement Rav
asked, "But she causes agony to our teacher?" To which Rabbi Chiya
replied, "It is enough that she raises our children and she saves us from
sin" ("thoughts of immorality" - Rashi).

Regarding the "yefat to'ar" - "woman of beautiful form" - the Torah

predicts that ultimately the child born from this marriage will end up
being a "ben sorer umoreh" - "wayward and rebellious son." Thus, while
all wives provide two benefits to their husbands, in this case the
husband may be spared thoughts caused by the evil inclination, but not
derive the benefit of having his children raised properly.

Hence Rashi writes that the Torah permitted marrying her "ela keneged
yeitzer hara" - only for the assistance she can offer in one's battle with
the yeitzer hara. The other benefit, however, which man anticipates to
receive from a marriage, raising good children, does not apply in this
case.
"But it shall be that if you do not desire her, then you shall send
her on her own." (21:14)

QUESTION: Rashi writes, "Scripture informs you that

eventually you will hate her." Where is this evident in the
parshah?

ANSWER: When a man marries he gives his wife a ketubah - marriage

contract. If he develops a hatred for her, he gives her a get - divorce. In
each document the date is requisite. In a ketubah it is written "so many
days lechodesh - to the month of - so and so." In a get it is written "so
many days leyerach - to the month of - so and so." The reason for the
different names for "month" is the following: The word "chodesh" is
related to the word "chadash" - "new," and since when speaking of
marriage the Torah says "ki yikach ish ishah chadashah" - "when a man
marries a new wife" (23:5) in the marriage contract for his new wife the
month is called "chodesh."

The process of releasing one's self and his wife from their covenant of
marriage is known as "geirushin". Since in the Torah there is the
expression "geresh yerachim" - which means "the yield of the moons"
(Devarim 33:14), we take it as an allusion that when one is preparing a
document of "geirushin" - "divorce" - the term used for month is
"yerech".

Though the Torah permits bringing home the captive woman, it is not
overly happy about it and hopes that the captor's desire will ultimately
evaporate and he will send her free. Hence, the Torah prescribes that
when he brings home his captive woman, she must make herself
unattractive and sit in mourning for "yerech yamim" - a full month. The
term "yerech," which is commonly used in a divorce document, is an
indication that ultimately he will divorce himself from her and send her
away.

"If a man will have two wives, one beloved and one hated, and
they bear him sons, the beloved one and the hated one, and the
firstborn son is the hated one's - he cannot give the right of the
firstborn to the son of the beloved one ahead of the son of the
hated one, the firstborn." (21:15, 16)

QUESTION: The word "penei" - "ahead of" (literally "the

face of") - is superfluous. It could have said, "al ben
hasenuah habechor" - "over the firstborn son of the hated
one"?

ANSWER: The Rambam (Nachalot 2:2) rules that if one has two wives
who are giving birth at the same time, and the forehead of one baby
emerges and delays coming out, and in the interim the second woman's
baby emerges entirely, the first one (whose forehead only emerged) is
considered the firstborn and receives a double portion of inheritance.
It may be that the pesukim about the "beloved" and "hated" wives are
alluding to this halachah. Thus, if one has two wives, a beloved one and
a hated one, and the forehead of the child of the hated one emerges first
and afterwards the other child is fully born, the father cannot give the
right of the firstborn to the son of the beloved "al penei" - "over the face
of" - the hated one. Since the forehead (which is the part of the face
above the eyes) of the son of the hated one emerged first, he is lawfully
the firstborn and entitled to a double portion.

"Then it shall be that on the day that he causes his sons to

inherit that which he possesses." (21:16)

QUESTION:

1. The word "vehayah" indicates a simchah - joy;

what joy is the Torah alluding to?

2. The words "et asher yiheyeh lo" - "that which he

possesses"- seem extra; obviously his children can
inherit only that which he has?

ANSWER: There are many parents who pride themselves for having
given their children much more than they had. They reminisce about
their arrival in America, when they struggled to make a living, and they
congratulate themselves for providing their children with a comfortable
lifestyle and the higher education that they lacked.

While it is good to give our children things that we did not have, it is
crucial not to forget to give our children what we did have. Just as our
parents inculcated in us a love for Torah and mitzvot, and inspired us to
be shomrei Torah u'mitzvot, likewise it is incumbent upon us to instill in
our children the same dedication and devotion. Even when a parent
helps his child to become a professional, he should impress upon him to
be a Torah-observing professional.

The Torah therefore says "vehayah" - it is worthy to rejoice if one leaves

as an inheritance to his children not only that which he never had in his
youth, but also "eit asher yihyeh lo" - "that which he possesses" - i.e.
the Torah upbringing which he received and the Torah lifestyle which he
lives.

"Then it shall be that on the day that he causes his sons to

inherit whatever will be his...To give him the double portion in all
that is found with him." (21:16, 17)

QUESTION: In the first pasuk is says, "yiheye lo" - "will be

his" - and in the second pasuk it says "yimatze lo" - "that
is found with him." Why the inconsistency?
ANSWER: According to halachah a firstborn receives one portion more
than his brothers. However this applies only to what belonged to the
father at the time of death and not to property acquired posthumously,
such as lottery winnings. The first pasuk, which uses the term "yiheye
lo" - "will be his" (in future tense) - is referring to assets acquired
posthumously, in which all brothers share equally. The second pasuk is
discussing the law of giving a firstborn a double portion, and this applies
only to that which is "yimatze lo" - "found with him" - at the time of his
death.

"He must recognize the firstborn...to give him the double portion
in all that is found with him." (21:17)

QUESTION: Why in Hebrew is a firstborn called a

"bechor"?

ANSWER: According to the Torah, when a person dies his estate is

divided into equal parts with the firstborn son receiving two parts while
each of the other sons receive one. Thus, if a man has three sons, the
eldest receives half and the other two each receive a fourth. The
halachah of a firstborn receiving an additional portion applies only to
"muchzak" - an estate that is present at the time of the father's death. If
the father had bought a lottery ticket and after his death his ticket wins,
the entire prize is divided equally among the three brothers.

This is all alluded to in the word "bechor":

1. The letter "Beis" is numerically equivalent to two times the "Alef"

that precedes it, the letter "Chaf" is double the letter "Yud"
preceding it, and the letter "Reish", which has the numerical
value of 200, is double that of "Kuf" which precedes it. These are
the only letters in the alef-beit whose numerical values are
double the letters they follow. Thus, the title of the firstborn is
composed of these three letters, hinting to the fact that he
receives a double portion.

2. The "Beis", "Chaf", and "Reish" are double the letter which comes
before them. This hints that the bechor only receives a double
portion of that which is already "before" the sons when the
inheritance takes place, but not of that which only becomes
available afterwards.

"If a man will have a wayward and rebellious son, who does not
hearken to the voice of his father and the voice of his mother."
(21:18)
 QUESTION: Why is the word "bekol" - "to the voice" -
repeated? It could have simply said, "He does not hearken
to the voice of his father and mother"?

ANSWER: When a man and woman enter into marriage, it is extremely

important that they have similar views and mutual goals for the family
they hope to raise. Unfortunately, the husband and wife sometimes do
not see eye to eye in their aspirations for their children. The Torah is
telling us that when a child is exposed to a "kol aviv" - "a father's voice"
- and a "kol imo" - "a mother's voice" - each one telling the child
different things, it is possible that the child, receiving mixed signals, may
end up being wayward and rebellious.

When the parents bring their child to the elders of the city, they say to
them, "This son of ours is wayward and rebellious 'einenu shomei'a
bekoleinu' - 'he does not hearken to our voice.' " Since in the household
the mother's opinion and the father's opinion were two separate voices,
the father should have complained to the elders, "He does not hearken
to my voice," and the mother should have said, "He does not hearken to
my voice." Why do they say "einenu shomei'a bekoleinu" - "he does not
hearken to our voice" - which suggests that there was one unified voice
in the home?

Often parents attempt to deny the lack of absolute domestic unity

between them and blame their problems on someone else. They are
actually saying to the elders, "We cannot comprehend why in our home
where there exists 'koleinu' - 'a unified voice between us' - our son
turned out stubborn and rebellious."

Undoubtedly, after careful analysis, the elders will reprove the parents
and tell them, "While you may have deceived us for a short while, you
cannot fool your child who lives with you in your home. He detected the
lack of unity between you, and this brought him to his current situation."

"If a man will have a wayward and rebellious son." (21:18)

QUESTION: The Gemara (Sanhedrin 71a) mentions an

opinion that there never was a "ben sorer umoreh" nor will
there ever be one. The Gemara asks, "If so, why was this
portion written in the Torah?" and answers, "derosh
vekabeil sechar" - "study it and receive the reward for
studying Torah."One is rewarded for studying any part of
the Torah. Why did the Torah include totally hypothetical
subjects for the purpose of reward?

ANSWER: Regarding the "ben sorer umoreh" referred to in the Torah,

there are many conditions to be met which make it virtually impossible
for one to fall into that category. Nevertheless, in our society there are
unfortunately many wayward and rebellious children in the general
sense. The Gemara is telling us that by carefully studying the portion of
"ben sorer umoreh" and learning its lessons, one will acquire valuable
insights into raising children. This will, in turn, lead to a "great reward,"
namely children who will grow up in the proper way and bring nachas to
their parents.

"All the men of his city shall pelt him with stones and he shall die
and you shall remove the evil from your midst." (21:21)

QUESTION: Rashi writes that the "ben sorer umoreh" -

"wayward and rebellious son" - is put to death "al sheim
sofo" - "because of his end." The Torah has determined his
final intentions: Eventually he will consume his father's
wealth, and when he cannot maintain his extravagant
habits, he will rob people. Consequently the Torah said,
'Let him die innocent and not die guilty.' "The matriarch
Sarah was displeased with Yishmael's behavior and
demanded that Avraham chase him out together with his
mother, Hagar. While she was wandering in the
Wilderness of Beer Sheva, an angel appeared and told her,
"Fear not, for G-d has heeded the cry of the youth
'ba'asher hu sham' - in his present state" (Bereishit
21:17). Rashi explains, "Though the angels pleaded with
Hashem not to perform a miracle for Yishmael because his
descendants would persecute and murder Jews, Hashem
refused to listen and judged Yishmael 'according to his
present state (deeds)' - and not according to what he
would do in the future."

How can this obvious contradiction be reconciled?

ANSWER: In general Hashem judges a person in accordance with his

present state and thus spared Yishmael's life. An exception to the rule is
the case of the wayward and rebellious child, to whom Torah gives two
descriptions "sorrer" and "moreh." The word "moreh" can also mean "a
teacher." Not only does he conduct himself badly, but he is also teaching
and influencing others to follow suit. Were he keeping his actions to
himself, then the Torah would not take such a harsh stance toward him.
However he is being judged "al sheim sofo" - "by the end part of his
name." Since in addition to being a "sorer" - one who turns away from
Hashem - he is also a "moreh" - teaching others and having a bad
influence - he must be stopped immediately.

"If a man shall have committed a sin whose judgment is death,

and he be put to death, and you shall hang him on a gallows."
(21:22)

QUESTION: The words "cheit" - "sin" - and "vehumat" -

"and he be put to death" - are superfluous. It could have
said, "If a man shall have a judgment of death, and you
shall hang him on a gallows"?
ANSWER: When the great Kabbalist Rabbi Moshe Cordevero passed
away, the Arizal delivered a eulogy based on this pasuk. He explained
that the word "cheit" does not only mean "sin" but also means "lack,
miss" as in the pasuk, "Men, all of whom could sling a stone at a hair
'velo yachti' - and not miss" (Judges 20:16). Another example is
Batsheva's statement to King David, "Vehayiti ani ubeni Shlomo
chata'im" - "I and my son Shlomo will be lacking (denied any
prominence)" (I Kings 1:21, Rashi).

Man was originally created immortal. Nevertheless, when the serpent

persuaded Chava to eat the fruit of the forbidden Eitz Hada'at - Tree of
Knowledge - she brought death to the world, so that man would die for
his sins. The Gemara (Bava Batra 17a), however, says that there were
four tzaddikim who never committed any sins, and who only died
because of "itiyo shel nachash" -the advice of the serpent to Chava,
which is the source of death for humans.

The Arizal explained the pasuk to mean, "If there will be 'ish' - a
prominent person who is 'cheit mishpat mavet' - 'lacking any reason to
deserve the judgment of death' - i.e. totally innocent of any sins, and
yet 'vehumat' - he was put to death by the Angel of Death, 'vetalita oto
al eitz' - you should hang i.e. attribute his passing on the 'eitz' - the
serpent's advice to Chava to eat the fruit of the forbidden tree."

"If you build a new house, you shall make a fence for your roof,
so that you will not place blood in your house if a faller falls from
it." (22:8)

QUESTION: The word "mimenu" - "from it" - is

superfluous?

ANSWER: The word "bayit" - "house" - has the numerical value of four
hundred and twelve. The words "ma'akeh gagecha" - "fence of your
roof" - have the numerical value of two hundred and forty-one. By
subtracting, the numerical value of "ma'akeh gagecha" (two hundred
and forty-one) from the word "bayit" (four hundred and twelve) one
hundred and seventy-one remains, which is the numerical value of the
word "hanofeil" - "a faller."

The Torah is cautioning that one who builds a new house should put a
fence on the roof; otherwise, if he subtracts it from the house, i.e. does
not put a fence on the roof, there will, G-d forbid, be "hanofeil" a
"faller," and this is evident "mimenu" - "from it" - from the numerical
value of the word "bayit" less "ma'akeh gagecha."

"Then the father of the girl and her mother should take and bring
proofs of the girl's virginity...The father of the girl should
say...And they shall fine him one hundred silver [shekels] and
give them to the father of the girl." (22:15-19)

QUESTION: The word "na'arah" is usually written with a

"Heh". Why here is it written three times without a "Heh"
and the fourth time with a hey?

ANSWER: Jewish men and women are sons and daughters of a King
(Shabbat 67a). Regarding the daughter of a king, King David says, "Kal
kevudah bat melech penimah" - "The complete glory of the princess is
within" (Psalms 45:14), which means that Jewish girls should not be out
in public, but primarily at home conducting themselves modestly (see
Rambam Ishut 13:11).

The man who slanders his wife that she is lacking virginity is in effect
accusing her of being out on the streets like a "na'ar" - "a young lad" -
and not a "na'arah" - "a young Jewish lady" whose place is within. Thus,
he is in effect, accusing her father of not giving her a proper upbringing
and supervision. However, when it is established that he made a false
accusation, he is fined one hundred silver shekels which he must give
"la'avi hana'arah" - with a "Heh" - to the father who indeed raised his
daughter to behave exactly as is proper for a Jewish young lady.

"Now, behold, he made a wanton accusation." (22:17)

QUESTION: Four pesukim earlier the Torah states, "vesam

lah alilat devarim" - "he makes a wanton accusation
against her." Why now in filing a complaint does the father
leave out the word "lah" - "against her"?

ANSWER: The man makes a wanton accusation because he hates her

and is seeking to get out of the marriage without paying her ketuba.
Therefore he comes to the beit din with his two witnesses anticipating
that she will be put to death for being unfaithful to him.

However, the father complains to the beit din, "Not only did he hurt her -
my daughter - but even more so, he hurt me - my reputation. This libel
insinuates that the education and upbringing I gave her was defective,
and therefore she could commit an act unbecoming for a Jewish
daughter."

Though the husband's intent may have been "lah" - directed "against
her" out of hatred, the father omits this detail when he brings his
complaint against his son-in-law to the beit din since he regards his
shame as greater than his daughter's.
According to halachah (Ketubot 23a), one does not receive two
punishments for one act. If so, why does this man receive a double
punishment: paying one hundred shekels to the father and lashings?

It is considered a double punishment only if the crime was perpetrated

against one person. In view of the above that the son-in-law with his vile
mouth perpetrated a crime against his wife and also his father-in-law, it
is understood why he receives a double punishment. Since he offended
both her and her father, he pays one hundred silver shekels to the father
for attempting to defame him and lashings for attempting to have his
wife put to death.

"A mamzer (bastard) shall not enter the congregation of G-d,

even his tenth generation shall not enter the congregation of G-
d." (23:3)

QUESTION: Why does the Torah emphasize even the tenth

generation?

ANSWER: A child born from a union in which only one parent is a

mamzer, is only a "half mamzer" so to speak. The second generation of
descendants is only one-quarter and the third generation is one-eighth
mamzer. The fourth is one-sixteenth, and the fifth is one-thirty-second.
The sixth is one sixty-fourth, and the seventh has in it one hundred and
twenty-eighth of a mamzer. The eighth is one two hundred and fifty-
sixth, and the ninth is one five hundred and twelfth of a mamzer. The
tenth generation is only one thousand and twenty-fourth of a mamzer.

Therefore, the Torah emphasizes the tenth generation to teach us that

even the tenth generation, which contains less than one thousandth
mamzer, still may not enter into the fold, because there is a rule in
halachah (see Chulin 100a, Tosafot) that a creature does not become
nullified even if it is one part in a thousand.

"An Ammonite or Moabite shall not enter the congregation of G-

d...Because of the fact that they did not greet you with bread and
water on the road when you were leaving Egypt." (23:4-5)

QUESTION: Hashem's punishments are midah keneged

midah - measure for measure. Why is the punishment for
not offering bread and water perpetual exclusion from the
Jewish people?

ANSWER: Hashem forbade harming the Amonites and the Moabites

because of two women who would ultimately come from them, Ruth the
Moabite who was the ancestor of Mashiach, and Na'amah the Amonite
who would become the wife of King Shlomo (see Bava Kamma 38b).
The Rabbis forbade eating bread baked by gentiles out of concern that
sharing food can bring about a closeness which may lead to
intermarriage (see Shabbat 17b). Similarly, the people of Amon and
Moab did not offer bread so that their people would not marry Jews.
Moreover, they hoped that by training their people to distance
themselves from the Jews they would assure that Ruth and Na'amah
would never become part of the Jewish people.

Since their intent was to prevent intermarriage between their people and
the Jewish people, their punishment was permanent exclusion from
joining the Jewish people in marriage.

The Gemara (Yevamot 76b) declares that the prohibition applies only to
the males and not to the females because it was the role of the men not
the women to go out on the dangerous paths of the wilderness to bring
food and drink to their Jewish cousins. Thus, while men can convert, but
not marry in, Moabite and Amonite women may convert to Judaism and
marry Jewish men.

King David said, "Sarim redafuni chinam umidevarecha pachad libi. Sas
anochi al imratecha kemotzei shalal rav" - "Princes pursued me without
cause, but my heart feared Your utterance. I rejoiced over Your word,
like one who finds abundant spoils" (Psalms 119:161 - 162). This may
be explained as a reference to the difficulties David encountered from
Doeg, the head of Sanhedrin in the days of King Shaul, and others who
sought to discredit him by disparaging his ancestress Ruth the Moabite,
based on the pasuk, "An Amonite or Moabite shall not enter into the
congregation of Hashem" (see Yevamot 76b).

Rabbeinu Bachya (Shemot 13a) writes in the name of the Kabbalists that
the term "davar" - "word" - refers to the Written Torah, and "amar" -
"say" - refers to the Oral Torah. Thus David was saying, "Princes
pursued me without cause" - charging that I was unfit to enter into Klal
Yisrael. "But my heart feared devarecha - Your utterance" - the Written
Torah which appeared to disqualify me. However, "sas anochi al
imratecha" - "I rejoiced over Your word" - i.e. the Oral Torah which
explains the Written Torah and allows a Moabite woman to join Klal
Yisrael in marriage "like one who finds abundant spoils."

"Because of the fact that they did not greet you with bread and
water on the road when you were leaving Egypt, and because he
hired against you Bilaam...to curse you." (23:5)

QUESTION: The hiring of Bilaam to curse the Jews was a

much greater crime than not offering bread and water.
Why is it listed as the second reason to not accept an
Amonite and Moabite into the Jewish community?
ANSWER: Their failure to offer bread and water to the Jews can be
justified by arguing that perhaps they were a poor nation with barely
enough for their own people. However, since they hired Bilaam to curse
the Jews, they must have had an ample supply of money. Consequently,
there is no justification for their failure to offer the bare necessities of
bread and water, and they do not deserve to marry into the Jewish
community.

"And because he hired against you Bilaam" (23:5)

QUESTION: Why the emphasis that he hired Bilaam? It

could have simply said he asked Bilaam to curse the
Jewish people?

ANSWER: There is a rule that "ein sheliach ledevar aveirah" (Kiddushin

42b). If A asks B to commit a sin, B is responsible and cannot exempt
himself by claiming that he was only an emissary. If so, why should the
Moabite people be punished for Bilaam's attempts to curse the Jewish
people?

The Gemara (Bava Kamma 55b) states that there are certain things for
which one is exempt in earthly courts, but liable to punishment by the
heavenly tribunal, giving the example of hiring someone to offer false
testimony. Though the hirer is not personally giving any testimony, he
will have to account to the heavenly courts for hiring the witness.

Tosafot (ibid. 56a) explains that this applies only in the case where he
hires the witness, but not when he merely asks him to offer false
testimony without compensating him. The reason for this is that he does
not definitely anticipate that he will listen to him and testify. Since the
Moabites hired Bilaam to harm the Jewish people, they are liable in the
heavenly court, therefore the Torah declares that they must be excluded
from the Jewish community.

"And G-d, your G-d, transformed for you the curse to a blessing."
(23:6)

QUESTION: The word "lecha" - "for you" - is superfluous.

It could have just said "G-d transformed the curse to a
blessing"?

ANSWER: Hashem promised our patriarch Avraham that, "I will bless
those who bless you" (Bereishit 12:3). If so, Bilaam should have been
blessed by heaven for blessing the Jewish people?

With the extra word "lecha" - "for you" - the Torah is emphasizing that
in reality Bilaam intended to curse you, but "lecha" - "for you" - Hashem
converted it into a blessing. Thus, Bilaam is not among the people who
blessed the Jews, but among those who did the opposite, and he
deserves punishment, not reward.

"So that He will not see a shameful thing among you and turn
away from you." (23:15)

QUESTION: Instead of "mei'acharecha" which literally

means "from behind you," it should have said "veshav
mimecha" - "He will turn away from you"?

ANSWER: When prominent guests or dignitaries are led into a ballroom,

it is customary for the maitre d' to walk in front of them escorting them
to their designated seats. On the other hand, when a prisoner is led to a
trial or to his cell, the guards walk behind him. When the Jewish people
conduct themselves properly, Hashem treats them royally and His glory
goes before them leading the way. However, when they misbehave, G-d
forbid, He goes behind them.

The Torah is warning us to be careful and make sure that there not be a
shameful thing seen among us, which will, G-d forbid, cause that
"veshav" - "He will turn" - from his position in front, and go
"mei'acharecha" - "from behind you."

"To a gentile you may lend upon interest, but to your brother you
may not lend upon interest." (23:21)

QUESTION: A priest once asked a Rabbi, "Doesn't this

Biblical statement justify the gentile world's hatred for the
Jews?

ANSWER: The Rabbi responded, "On the contrary. The Torah is fair in
all its rulings. According to halachah it is forbidden for a Jewish borrower
to pay interest, and it is forbidden for the lender to collect interest.
However the Torah never prohibited a gentile from charging interest to a
Jewish borrower, and thus it is only fair that a Jew can charge interest
when he lends money to a gentile."

"If a man marries a woman." (24:1)

QUESTION: Regarding the appropriate marriage our sages

(Pesachim 49a) comment, "Invei hagefen be'invei hagefen
davar na'ah umitkabeil" - "The mingling of the grapes of
the vine with the grapes of the vine is beautiful and
fitting."Why the analogy to grapes and not another fruit?
ANSWER: Before eating a fruit that grows on a tree, one must recite the
berachah "Borei peri ha'eitz." On the juice of the fruit one recites the
berachah "Shehakol niheyah bidevaro," which is lower in the ranking of
berachot. The only exception to this rule is in the case of grapes. While
the fruit itself has the berachah "Borei peri ha'eitz," the juice is kovei'a
berachah le'atzmo - acquires a berachah for itself - "Borei peri hagafen"
- which is considered higher in the hierarchy of berachot than "Borei peri
ha'eitz."

The originators of a family are the parents, who are analogous to the
vine, and the offspring are compared to the grapes. Our sages are telling
us that a marriage in which there is a "mingling of grapes" and which
produces wine, i.e. the children accomplish even more than their
parents- is "davar na'ah umitkabeil" - something beautiful and fitting.

"If a man marries a woman." (24:1)

QUESTION: What is the meaning of the first blessing

recited under the chuppah, "Mekadeish amo Yisrael al
yedei chuppah vekiddushin" - "He sanctifies His people
Israel through chuppah and kiddushin"?

ANSWER: On the pasuk, "Torah tzivah lanu Moshe morashah kehilat

Yaakov" - "The Torah that Moshe commanded us is the heritage of the
Congregation of Jacob" - our sages (Pesachim 49b) say, "Read not
'morashah' - 'inheritance' - but 'me'orasah' - 'betrothed.' " Through the
Torah, the Jewish people became betrothed in marriage to Hashem.

Our sages (Shabbat 88a) explain the pasuk "They stood under the
mountain" (Shemot 19:17) to mean that at the time of the giving of the
Torah, Hashem lifted the mountain over the Jewish people. According to
the Targum Yonatan ben Uziel, the suspended mountain was clear as
glass. Thus, the mountain served as a beautifully ornamented chuppah.

Just as under the chuppah the chatan gives the kallah a ring through
which he acquires her and makes her his "arusah" - "betrothed" -
similarly, Hashem acquired the Jewish people through the Luchot -
Tablets - which He gave them.

The act of acquiring the woman is called "kiddushin" - "sanctification" -

and therefore the chatan says to the kallah, "Harei at mekudeshet li" -
"You are sanctified to me." The reason is that just as when one sanctifies
something to Hashem he separates it from everything else and
designates it specifically to Hashem, likewise, the woman is now
separated from the entire world and belongs only to her husband.

Thus, in the blessing we are stating that we are emulating Hashem who
at the giving of the Torah sanctified the Jewish people - separated them
from the rest of the world and designated them for Himself as His people
- through chuppah - the suspended mountain over them - and kiddushin
- the giving of the Tablets.
Possibly, the suspended transparent mountain is a source for the custom
of having a chuppah under the open sky. Hashem's enabling the Jews to
see the stars was a blessing that they multiply as the stars in the sky.

"If a man marries a woman." (24:1)

QUESTION: King Shlomo makes two statements regarding

marriage, "Matza isha matza tov" - "One who has found a
wife has found goodness" (Proverbs 18:22), and "Umotze
ani mar mimavet et ha'ishah" - "And I have discovered
more bitter than death, the woman" (Ecclesiastes 7:26).
The Gemara (Berachot 8a) says that in Eretz Yisrael when
one would marry, the people would ask him "matza" or
"motze?" In other words, is she good or bitter?

1. How can the two statements be reconciled?

2. How can the chatan be expected to know at the

time of the wedding if his bride is good or bitter?

ANSWER: When seeking a wife, some place an emphasis on extraneous

matters such as money and yichus - pedigree - while others put the
entire emphasis on the character of the woman herself. The Gemara
(Kiddushin 70a) speaks very disparagingly about marrying for money
and stresses the undesirable consequences that such marriages produce.
Likewise, to put the emphasis on yichus is also not very wise. One
should look for a woman who is G-d fearing and possesses qualities
which are the products of her achievement.

In general the word "et" is considered superfluous, and the Gemara

(Pesachim 22b) relates that Shimon Ha'imsuni would always analyze the
purpose of this word assuming that it conveyed additional meaning. In
King Shlomo's two diametrically opposed statements regarding women,
the word "ishah" appears once with the word "et" and once by itself.

With his profound wisdom King Shlomo is teaching the following: When
"matza ishah" - one found the woman - i.e. one is simply attracted to
the woman for her intrinsic qualities, without seeking any extraneous
matters, such a marriage is "matza tov" - "a good find" - and will be a
pleasant one all the years of their life. However, "Umotze ani mar
mimavet et ha'ishah" - when the man did not choose the woman for her
own achievements but "et haishah" - her extraneous possessions, such
as money or pedigree, such a marriage may be more bitter than death.

Immediately at the time of the marriage, the chatan is already in a

position to answer: What did he find in his wife that made him decide on
the marriage? Was it 'ishah' - simply the woman's own qualities - or 'et
ha'ishah' - the added benefits which he hopes to gain through her?
 QUESTION: Why is it customary for wedding guests to eat
from the challah over which the chatan makes the blessing
Hamotzi?

ANSWER: The Gemara (Berachot 8a) says that in Eretz Yisrael when a
man married, people would ask him "matza or motze" - i.e. "is she a
good woman or a bitter one?" In order to wish the chatan well,
participants eat up the "motzi," leaving the chatan only "matza" - "a
good wife."

"If a man marries a woman." (24:1)

QUESTION: In the Sheva Berachot recited at a wedding,

we ask Hashem, "Grant abundant joy to these loving
friends as You bestowed gladness upon Your created being
in the Garden of Eden of old." What was the unique
happiness experienced that we wish every new couple?

ANSWER: When Adam was first introduced to his wife, he exclaimed

that she was "etzem mei'atzamai ubasar mibesari" - "bone of my bone
and flesh of my flesh." What did he mean to imply by citing these two
qualities?

"Etzem" - "bone" - and "basar" - "flesh" - are both integral parts of the
human body, but have opposite qualities: Bone is hard and firm, and
flesh is soft and yielding. Man and woman need to have two things in
common for a successful marriage, etzem and basar. Etzem signifies
that which is firm and unyielding, and basar stands for that which is
flexible and elastic.

Adam's message was that when it comes to matters of Olam haba -

spirituality - i.e. the relationship between man and Hashem - a couple
must have a solid oak philosophy and be well grounded in the eternal
principles of Yiddishkeit. They must be firm in their convictions and not
bend or deviate one iota. However, when it comes to a matter of Olam
hazeh - material values and inter-human relations, particularly among
themselves - it is imperative that they have the quality of "basar" -
"flesh" - the capacity for adjusting to one another and to the variable
fortunes of life.

Adam and Chava were a very happy couple since they shared a mutual
philosophy and had their priorities in order. Any couple emulating them
will also have a happy marriage and merit that the Shechinah - the
Divine Presence - will abide with them.

"If a man marries a woman and lives with her, and it will be that
she will not find favor in his eyes, for he found in her a matter of
immorality, and he wrote her a bill of divorce and presented it
into her hand, and sent her from his house." (24:1)

QUESTION: In the Gemara (Gittin 90a) Beit Shammai says

that a man may divorce his wife only if she behaves
immorally. Beit Hillel says he may divorce her even if
"hikdichah tavshilo" - "she spoiled his food."Unlike Beit
Shammai, Beit Hillel was known for their moderation and
patience (see Shabbat 31a). Why do they not advocate
tolerating such a seemingly trivial fault in a wife?

ANSWER: The word "tavshilo" literally means "his cooking," which

would seem to imply that she spoiled the food he was cooking. This
however sounds strange because cooking is usually her domain and not
his?

Perhaps the words "hikdichah tavshilo" are a metaphor. They do not

mean simply lack of attention to food being cooked, but to what he is
"producing" - i.e. his offspring from the marriage.

The mother, as the akeret habayit - foundation of the home - is more

actively involved in raising the children on a day-to-day basis. Beit Hillel
advises that when the husband observes that the mother is spoiling his
"cooking" - children - by instilling in them erroneous thoughts and
perverted values, this is perhaps even worse than immoral conduct and
definitely valid grounds for divorce.

Alternatively, the lady in question knows very well how to cook.

However, when it comes to "tavshilo" - "his food" - she burns it or spoils
it intentionally. A woman who is spiteful to her husband and seeks to
make him uncomfortable is not an appropriate wife and may be
divorced.

"And he wrote her a bill of divorce." (24:1)

QUESTION: Why is the divorce document called a "get"?

ANSWER: The word get has the numerical value of twelve. It is called
get to allude to the fact that it should be written in no more or less than
twelve lines.

Though the number twelve can be reached by many other combinations

of Hebrew letters, e.g. Beis-Yud or Daled-Ches etc., the combination of
Gimmel-Tes was selected because throughout the entire Torah, there is
no word in which the letters "gimmel" and "tet" are together. Since this
document is the Torah-prescribed method of separation, it is
appropriately called a "get" because these two letters are always
separated from one another in the Torah and thus represent the
opposite of unity and peace.

"And he wrote her a bill of divorce." (24:1)

QUESTION: The Gemara (Gittin 90b) says that when one

divorces the wife of his first marriage, even the altar
sheds tears. What is the significance of this analogy?

ANSWER: Inherent in man are humane instincts and feelings which

cause him to cry when he sees suffering. Many people become
emotionally overwhelmed and may even faint when they see blood.
However, a surgeon is hardened by long experience and can continue
operating while blood is flowing profusely. Unlike man, stone has no
feeling, so such a person might be described as "Cold as stone." On the
altar, blood was continuously poured, and the cold stone altar did not
express any sympathy or emotion.

Our sages are thus telling us that a divorce between a husband and wife
is such a traumatic experience that even the altar, which is made of
unfeeling stone and which sees blood continuously, sheds tears.

Alternatively, the Torah section concerning karban tamid - the daily

continual-offering (Bamidbar 25:1-8) contains all the letters of the alef-
beit except the "Gimmel" and the "Tes". This is an indication that the
altar, too, feels uncomfortable with these two letters.

"When a man marries a new wife...One shall not take an upper or

lower millstone as a pledge, for he would be taking a life as a
pledge." (24:5-6)

QUESTION: What is the connection between marriage and

collateral for loans?

ANSWER: The constant barrage of advertisement encouraging people to

"buy now and pay later" has led to the problem of people living above
their means. Unfortunately, such a lifestyle often brings destruction to a
marriage or a family.

When making weddings, often people go overboard and borrow in order

to be able to emulate the affluent, who afford extravagance with ease.
For many years after the wedding they struggle to pay the debts
incurred, and work overtime at the expense of davening with a minyan
or studying Torah.

The Torah intentionally places these two issues together to teach that a
man who marries should be careful not to run into debt, for in reality
nefesh hu choveil - he is risking his life and well-being physically and
spiritually.

"The judge shall cast him down and strike him, before him,
according to his wickedness, by a count." (25:2)

QUESTION: According to the Gemara (Makkot 22b) the

determined number of lashes that one could safely
tolerate were inflicted in sets of two lashes upon the back
and one upon the chest. Why were the lashes given in this
way?

ANSWER: Akavia ben Mehallalleil says, "Reflect upon three things and
you will not come to sin. Know from where you came, and to where you
are going, and before Whom you are destined to give an accounting"
(Pirkei Avot 3:1). From these three things, one ("From where you
came") preceded man's coming to this world, and the other two ("to
where you are going, and before Whom you are destined to give an
accounting") take place after man leaves this world. One who sins
obviously fails to reflect upon the three things. Therefore, to remind him
to reflect upon the thing before him and the two things after him, he
receives one lash in front and two on the back.

"Forty shall he strike him, he shall not add; lest he strike him an
additional blow beyond these, and your brother will be degraded
in your eyes." (25:3)

QUESTION: In the Gemara (Makkot 22b) there is a

dispute concerning how many lashes one actually
receives. The sages say "arba'im yakenu" means up to
forty, and thus one receives a maximum of thirty-nine,
and Rabbi Yehudah holds that one may actually receive
forty lashes.How is it possible that according to everyone,
one should receive the same amount of lashes?

ANSWER: According to halachah (Rambam, Sanhedrin 16:12) if the

agent of the court gives the transgressor an additional blow, i.e. forty
instead of thirty-nine, he violates the negative Torah command of "lo
tosif" - "he shall not add" - and receives lashes himself.

If, for instance, the agent of the court himself is to receive lashes for
committing thirty-nine separate transgressions and afterwards gives a
person forty lashes instead of thirty-nine, according to the sages, he
receives forty sets of thirty-nine lashes for each transgression, a total of
one thousand, five hundred and sixty lashes. However according to
Rabbi Yehudah, he does nothing wrong when he gives the violator forty
lashes, and therefore will only receive the original thirty-nine sets of
forty lashes for his transgressions, a total of one thousand, five hundred
and sixty lashes.

The halachah is according to the sages that one receives a maximum of

thirty-nine lashes for a transgression. This is alluded to in the verse
"veniklah achicha le'einecha" - "and your brother will be degraded in
your eyes." The superfluous word "achicha" has the numerical value of
thirty-nine. The Torah is teaching that once the sinner was niklah -
degraded by receiving his punishment of achicha - thirty-nine lashes,
achichah le'einecha - he should be a brother in your eyes, i.e. do not
treat him as a sinner anymore, but as "achicha" - "your brother."

"And she shall remove his shoe from his foot." (25:9)

QUESTION: What is the significance of removing the

man's shoe in the chalitzah procedure?

ANSWER: When a married man passes away leaving a widow but no

children, his oldest brother has the first obligation to perform the
commandment of yibum - marrying the widow. In the event the brother
refuses to marry his sister-in-law, he must carry out the alternative
commandment of chalitzah, which releases her to marry whomever she
desires. In the former instance the first-born child of the marriage is
usually named after the dead brother, and thus his memory is
perpetuated. Even if he does not acquire his name, the newborn is a
successor to the dead man's soul, granting him spiritual perpetuation.

Had the brother fulfilled the commandment of yibum, he would have

caused his brother to live on spiritually, and since he refused to do so,
his brother is now irrevocably dead. When a man loses his brother, he is
obligated to observe a period of mourning during which he must remove
his leather shoes. The widow, by removing his shoe, is proclaiming that
symbolically his brother is no longer alive and he must begin the
mourning process.

"A perfect and honest measure shall you have, so that your days
shall be lengthened." (25:15)

QUESTION: What is the connection between longevity and

perfect weights and measures?
ANSWER: Hashem's way with man is midah keneged midah - measure
for measure. When a person transgresses, he waits patiently until the
person has filled his "measure" of transgression and then He punishes
(Sotah 9a). Thus, when a cheater gives less than the full weight or less
than the correct measure, Hashem too deals with him with a measure
similar to his and does not wait with punishment till his measure of sin is
filled.

Hence, the Torah is telling us that a person should be meticulous with

weights and measures and be careful to give the full amount due, so
that Hashem will patiently wait with him to reach his full measure.
Consequently, the person will merit the blessing of long life.

"Remember what Amalek did to you." (25:17)

QUESTION: Why is the command of remembering the

viciousness of Amalek written in singular, and not
"Zichru...lachem" etc., in plural?

ANSWER: Amalek attacked the Jews when they camped in Refidim. The
word "refidim" is related to the root word of "pirud" - "disunity and
separation" (see K'li Yakar Shemot 17:8). When the Jewish people are
disunified, it is possible for Amalek to creep in.

Therefore, the Torah says in singular "Zachor - remember - what Amalek

did lecha - to you - to stress that Amalek attacked when there was
disunity and when everyone was concerned only about himself. By
remembering this all will live in harmony and thus prevent a renewed
attack by Amalek.

"Remember what Amalek did to you." (25:17)

QUESTION: What is the significance of the name

"Amalek?"

ANSWER: The name Amalek is an acronym for the tzaddikim Amram,

Moshe, Levi, Kehos. Amalek thought that since all negative powers
(kelipot and sitrah acharah) have some form of attachment in holiness,
with the strength he derived from these great tzaddikim, he would
destroy the Jewish people. Little did he realize, however, that these four
actually offset his strength and applied their merit in favor of the Jewish
people and not to him.

Before Bilaam parted with Balak, he prophetically saw the punishment of

Amalek and declaimed, "Reishit goyim Amalek ve'acharito adei oveid" -
"Amalek is the first among nations, but its end will be eternal
destruction" (Bamidbar 24:20). In light of the above, it can be explained
that with this he meant that while Amalek attacked the Jewish people
relying on "reishit" - the first - the fact that his name was the acronym
for the first letters of the names of four great people, he failed to realize
that "acharito" - his end will be total destruction, since the last (final)
letters of the names Amram, Moshe, Levi, Kehos spell the word "mitah"
- "death" - which is an allusion to the total annihilation that he will
ultimately suffer.

"You shall wipe out the memory of Amalek from under the
heaven." (25:19)

QUESTION: According to Rashi this includes men and

women regardless of age, and even sheep and oxen, "So
the name of Amalek shall not be mentioned even in
connection with an animal, by someone saying, 'This
animal was of Amalek.' " The Rambam (Melachim 5:4)
rules that it is a positive commandment to utterly wipe out
the seven nations that lived in Israel, as it is written, "You
shall utterly destroy them" (20:17) and "You shall not
allow any person to live" (20:16), and he concludes,
"Ukevar avad zichram" - "Their memory no longer exists"
(because Sancherev the King of Assyria inter-mixed all the
nations of the world).The Rambam (5:5) continues, "It is
also a positive command to destroy the memory of
Amalek, as it says, "Timche et zeicher Amalek mitachat
hashamayim" - "You shall wipe out the memory of Amalek
from under the heaven."

1. In the second halachah, why doesn't the Rambam

also add "Ukevar avad zichram" - "Their memory
no longer exists" - as he did in regard to the seven
nations?

2. Why doesn't the Rambam mention that there is

also a mitzvah to utterly destroy the possessions of
Amalek?

ANSWER: The seven nations were those who occupied Eretz Yisrael
before the Jewish conquest. Amalek was not one of the seven nations,
but he was the arch enemy of the Jewish people. Without any
justification, merely out of pure hatred, he fought the Jewish people and
sought to annihilate them, G-d forbid.

Throughout the millennia there have been "Amalekites" of various kinds,

anti-Semites who regardless of their genealogy have had an imbedded
hatred for the Jewish people and who have seized every opportunity to
harm them. The mitzvah of wiping out the memory of Amalek does not
only apply to the nation of Amalek, but also to all those who have
accepted their vicious obsession with harming the Jews.
Thus, in regard to the seven nations whose existence is no longer
known, the Rambam says "Ukevar avad zichram" - "Their memory no
longer exists" - and therefore presently the mitzvah of destroying them
is not applicable. He does not add these words in regard to Amalek,
since the mitzvah applies not only to the nation of Amalek, but to all
those who follow the Amalekite philosophy of harming the Jews.

The difference between dealing with the nation of Amalek or those who
follow the Amalekite philosophy is as follows: Wiping out the memory of
the nation of Amalek also includes utterly destroying their possessions
so that the name of Amalek shall not be mentioned, "Even in connection
with an animal, by someone saying, 'This was of Amalek.' " However, in
the case of the non-Amalek nations who follow in their steps, the vicious
people must be destroyed, but not their possessions.

According to the Jerusalem Talmud (Yevamot 2:6) Haman was not an

actual descendant of Agag the king of Amalek. He was called Haman the
son of Hamdata the Agagi to designate him as "kotzeitz ben kotzeitz" -
"a murderer and son of a murderer." Since he followed in the footsteps
of Amalek and pursued their philosophy of harming the Jewish people, it
was incumbent upon Mordechai to do everything possible to destroy him.

"You shall wipe out the memory of Amalek from under the
heaven." (25:19)

QUESTION: Instead of "mitachat hashamayim" - "from

under the heaven" - it should have said "mei'al ha'aretz" -
"from above the earth"?

ANSWER: Shamayim and aretz - heaven and earth - represent the

spiritual and material. Amalek, the arch enemy of the Jewish people
declared war with the endeavor to detach the Jewish people from
Hashem. The word Amalek has the numerical value of two hundred and
forty, which is the same numerical value as the word "safeik" - "doubt."
When the Jews came out of Egypt permeated with awe and amazement
of the miracles Hashem performed, he attempted to cast a doubt in
them that maybe it was not so miraculous.

The Torah describes the effort of Amalek "Asher karecha baderech" -

"How he met you on the way." The word "karecha" - "met you" - comes
from the same root as the word "kerirut" - "chill" - meaning, that
Amalek endeavored to chill your excitement and enthusiasm about
Hashem.

Throughout the generations whenever someone begins to have doubts

about G-dliness or suddenly feels a "chilling" in his dedication to
Hashem, this is all the work of Amalek. In other words, Amalek
represents a blockage between heaven - spirituality - and the Jew in the
mundane world. Therefore, the Torah commanded us to never forget "to
wipe out the memory of Amalek mitachat hashamayim" - "under the
heaven" - i.e. to remove any obstruction blocking your access to
spirituality.

The Lubavitcher Rebbe once related that for many years the Jews of
Russia wore a "kasket" - a cap with a very small brim. One time the
government issued a decree that the brim on the caps be extended.
Chassidim interpreted this as an attempt by the government to make it
difficult for Jews to fulfill the words of the prophet, "Raise your eyes on
High and see Who created these [things]!" (Isaiah 40:26). The
Chassidim were clever, so they decided to follow the government
directive to make the caps with longer brims, but they turned the caps
around so that they could still continuously look up to heaven.

"You shall wipe out the memory of Amalek from under the
heaven, you shall not forget." (25:19)

QUESTION: Why only in connection with the mitzvah to

wipe out the memory of Amalek is it necessary for the
Torah to also instruct, "You shall not forget"?

ANSWER: The Jews left Egypt excited and filled with awe of Hashem
after witnessing His glory and the miracles He performed on their behalf.
Amalek intended to chill their enthusiasm and ultimately cause them to
forget about Hashem. Throughout history such attempts have been
repeated by enemies of the Jewish people. In addition, there is an
Amalek within us - our yeitzer hara - who is constantly trying to "chill"
us and detach us from Hashem.

The words "lo tishkach" - "you shall not forget" - are not a command,
but a promise. The Torah is advising that when you will make every
effort to wipe out the memory of Amalek, both the one who wants to
destroy the Jewish people as a whole physically, and the Amalek within
every one of us who wants to do spiritual harm, then you will always
remain attached to Hashem and "lo tishkach" - you will not forget His
greatness for one moment.

Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages

Ki Tavo
 by Rabbi Moshe Bogomilsky
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Published and copyright © by Sichos In English

(718) 778-5436 • info@SichosInEnglish.org • FAX (718) 735-4139

"It will be when you enter the Land [Eretz Yisrael]." (26:1)

QUESTION: The word "vehayah" - "it will be" - seems

extra?

ANSWER: The word "vehayah" denotes happiness. The Torah is

teaching that the Jews will experience true happiness when they are
redeemed from exile and brought to Eretz Yisrael through Mashiach. As
King David writes, "When G-d will return the exiles of Zion... our mouths
will be filled with laughter." (Psalms 126:2)

"That you shall take of the first of every fruit of the ground... and
you shall put it in a basket and go to the place that G-d, your G-d,
will choose, to make His name rest there." (26:2)

QUESTION: The Mishnah (Bikkurim ch. 3) describes in

minute detail and picturesque language how these fruits
were gathered, packed, and carried on the shoulders of
the pilgrims all the way to the Holy Temple, and how the
dignitaries greeted their brethren with music and
song.Bikkurim is included among the items that "ein
lahem shiyur" - have no specified quantities (Pei'ah 1:1).
One might observe this mitzvah by giving anything - one
cluster of grapes, or a few dates or olives - for an entire
orchard. Another contribution was ma'aseir sheini. This
was also to be brought to Jerusalem, but quietly without
pageantry and fanfare. No special tribute was paid to the
farmer for his gift, and no music was played in his honor.

Why did the bringing of the first fruits kindle the

excitement of all, while the giving of tithes was passed
without notice?

ANSWER: The farmer works very hard, tilling his land, pruning his
trees, and trying to keep the beetles and insects from ruining his crops.
Finally, after a season of anxiety and toil, he beholds the first ripe fruit.
What joy floods his heart! He would like to taste the fruit or give it to his
wife and children, but he cannot, for the first ripe fruits belong to
Hashem. So he takes a blade of grass, ties it to the fruit and calls it
"Bikkurim." He then takes the fruit to the Beit Hamikdash in Jerusalem,
where special tribute is paid to him for having the strength of character
and loyalty to Hashem to give even before seeing his full harvest.

Ma'aseir sheini, on the other hand, comes much later. At the conclusion
of the harvest, when the produce of the land is stored safely in the
storehouse, the tithe is given. Giving at so late a date, when the
farmer's granaries and storehouses are packed to overflowing, does not
deserve special recognition or tribute. It is a duty performed in
accordance with the requirements of the law, but no more.

The upshot is, "It is not how much one gives, but when and how."

"You shall take from the first of every fruit of the ground." (26:2)

QUESTION: Rashi writes, "A person goes down into his

field and when he sees a ripe fig, he would tie a 'gemi' - a
blade of grass - to its stem, and declare, 'This is bikurim.'
" Why particularly a gemi?

ANSWER: A farmer works hard plowing his field, tilling the soil, and
seeding the ground. When he comes into the field and sees fruit
beginning to grow, he may be carried away with his success thinking,
"Kochi ve'otzem yadi asah li et hachayil hazeh" - "My strength and the
might of my hand made me all this wealth" (8:17), and forget that the
wonders of nature are in reality the works and doing of Hashem.

The word "gemi" is an acronym for "Gedoilim Ma'asei Hashem" - "Great

are the wonders of Hashem." When the farmer sees the toil of his hands
reaching fruition and the fruit beginning to cover the ground, he should
immediately tie a "gemi" to it - realize that it is the great work of
Hashem and praise Him for it.

"And you shall come to whomever will be the Kohen in those

days." (26:3)

QUESTION: The words "bayamim haheim" - "in those

days" - are superfluous. Obviously one can only come to a
contemporary Kohen and not to one of a previous
generation?

ANSWER: This parshah discusses bringing bikkurim to the Beit

Hamikdash and giving it to the Kohanim. Afterwards it discusses the
giving of the tithes to the Levites. In contemporary times there are no
Kohanim or Levites serving in the Beit Hamikdash. However, the Gemara
(Ketubot 105b) says, "When someone brings a present to a talmid
chacham it is as though he brought bikkurim."

The Rambam (Shemita V'yovel 13:13) writes "that it is not the tribe of
Levi alone [that is dedicated to Hashem's service], but every person who
dedicates himself to the service of Hashem is sanctified, and Hashem will
be his everlasting inheritance and assure that he is provided for in this
world just as He has provided for the Kohanim and Levites."
Consequently, the Torah scholars are the Kohanim of "bayamim haheim"
- "in those days" - even when there is no Beit Hamikdash. Supporting
them is equivalent to the bikkurim given to the Kohanim and tithes given
to the Levites, and one may confidently demand that Hashem bestow His
blessing in return.

"Then you shall call out and say...'An Aramean tried to destroy
my forefather.' He ascended to Egypt and sojourned there, few in
number, and there he became...G-d took us out of Egypt with a
strong hand...He brought us to this place." (26:5-9)

QUESTION: According to Rashi the person bringing

bikkurim mentions this "to recall the kindness of the
Omnipresent." Why does he mention only these two things
and not other miracles that Hashem performed for the
Jewish people, such as the rescuing of Yaakov from Eisav,
the crossing of the Red Sea, the victory over Amalek,
supplying the Jewish people with manna and water during
the forty year sojourn in the wilderness, etc.?

ANSWER: The obligation to bring bikkurim commenced only after the

Jews came to Eretz Yisrael, conquered it, and divided it up (see Rashi).
This implies that the purpose of bringing bikkurim is not just to express
our gratitude for receiving Eretz Yisrael but also for the capability of
dwelling there permanently in tranquillity and enjoy its fruit in peace.
Thus, to emphasize Hashem's great act of kindness, we cite in contrast,
other places where we dwelled permanently for a considerable amount
of time.

In those places such as Aram where Yaakov and his family dwelled for
twenty years, and in Egypt where the entire Jewish people dwelled for
two hundred and ten years, not only did we not enjoy peace and
tranquillity, but the native population wanted to destroy us. Fortunately
Hashem with His great kindness saved us from their hands. Unlike these
two, all other miracles and acts of kindness were not connected with
permanent residency in a particular place, and are thus not mentioned
now, because it would not demonstrate the contrast to our living
permanently in Eretz Yisrael in peace and tranquillity.

Rashi's explanation that the statement "An Aramean tried to destroy my

forefather" refers to Lavan's pursuit of Yaakov does not contradict the
above, but means to emphasize that he pursued him for running away
from his home in Aram where he wanted him to be at his exploitive
disposal for additional years. Moreover, since Lavan contemplated his
chase after Yaakov while he was in Aram, he is charged as though he
had carried it out in Aram, because regarding the nations of the world,
Hashem considers their thoughts to be equivalent to deeds (see
Jerusalem Talmud Pei'ah 1:1).
"An Aramean [Lavan] tried to destroy my forefather [Yaakov].
And he descended to Egypt." (26:5)

QUESTION: How did Lavan's evil intentions cause Yaakov

to go down to Egypt?

ANSWER: When Yaakov came to the home of Lavan, he clearly stated

that he was ready to work for him for seven years so that he could
marry Rachel his younger daughter. Lavan fooled him and gave him
Leah instead. After seven days of celebration for his marriage with Leah,
he was given Rachel as wife and had to work an additional seven years.
Leah was the first to bear children and afterwards Rachel gave birth to
Yosef. Yaakov showed Yosef extra love, and the brothers were envious
of this preferential treatment, finally selling him as a slave to Egypt,
which ultimately brought about Yaakov's descent to Egypt.

Had Lavan not fooled Yaakov and given him Rachel immediately, he
would not have married Leah at all. Rachel would have been the mother
of all his children and Yosef would have been the firstborn. Hence, his
younger siblings would have had great respect for him, and no jealousy
whatsoever would have prevailed.

"The Egyptians mistreated us and afflicted us." (26:6)

QUESTION: Instead of "vayarei'u otanu" - which literally

means "they made us bad" - it should have said "vayarei'u
lanu" - "they treated us badly"?

ANSWER: The Jewish people are exemplified by their character traits.

They are known to be merciful, bashful, and kind (Yevamot 79a). In
Egypt, under Egyptian bondage, the Jews were exposed to inhumane
treatment, causing them to lose their unique instincts and emotions and
ultimately transforming them into bad people. Thus, through affliction
and hard labor - "vayarei'u otanu hamitzrim" - the Egyptians made us
bad people.

"He brought us to this place [Beit Hamikdash], and He gave us

this land [Eretz Yisrael]." (26:9)

QUESTION: When the Jews left Egypt they spent forty

years in the wilderness prior to entering Eretz Yisrael, and
many years later they built the first Beit Hamikdash. Why
does the pasuk reverse the order?
ANSWER: In Shemot (19:4) Hashem says to the Jewish people, "You
saw what I did in Egypt, I carried you on eagles' wings and brought you
to me." The Targum Yonatan ben Uziel explains this to mean that on the
eve on the fifteenth of Nissan, when the Jews were commanded to eat
the Pesach-offering, He carried them on eagles' wings and brought them
to Mount Moriah, where the Beit Hamikdash would be built, to eat their
Pesach-offering. Later that night, He returned them to Ramses. From
there they left Egypt and traveled in the wilderness for forty years prior
to entering Eretz Yisrael.

Thus, the pasuk states the events in the correct chronological order in
which they actually took place: First they were brought to "this place"
(Beit Hamikdash) and many years later they were given "this land"
(Eretz Yisrael).

"When you finish tithing...Gaze down from Your holy abode, from
the heavens, and bless Your people Israel." (26:12,15)

QUESTION: The Midrash Rabbah (Shemot 41:1) quotes

the pasuk, "To You G-d hatzedakah - the righteousness -
and to us is the shamefacedness" (Daniel 9:7), and
explains it to mean that even when we give tzedakah, we
are full of shame. The only time when we come with a
strong demand is when we give our tithes, as the pasuk
says, "When you finish tithing...Then you shall say...Gaze
down from Your holy abode...and bless Your people
Israel."What shame does one experience in giving
tzedakah?

ANSWER: The Gemara (Bava Batra 10a) relates that the Roman
governor Tornus Rufus asked Rabbi Akiva, "If Hashem loves the poor,
why doesn't He support them?"

Rabbi Akiva answered that he is giving us an opportunity through which

we shall be saved from the punishment of Geihinom.

"On the contrary," he said. "It is this that condemns you to Geihinom. I
will illustrate by a parable. Suppose an earthly king was angry with his
servant and put him in prison, and ordered that he not get any food or
drink. If someone gave him food and drink, wouldn't the king be angry?
And you are called servants, as it is written, 'For the Children of Israel
are servants to Me' " (Vayikra 25:55).

Rabbi Akiva answered, "I will illustrate the following parable. A king
became angry at his son, put him in prison, and ordered that he not be
given food or drink. If someone brought him food or drink, wouldn't the
king send him a present when he found out? And we are called 'sons,' as
it is written, 'Sons are you to G-d, your G-d' " (Devarim 14:1).
From this dialogue it is evident that the poverty-stricken person is
someone who provoked Hashem's wrath and was therefore
impoverished.

Consequently, when one gives tzedakah to a poor man, one experiences

shame because it brings to mind that a Jew violated the Torah. However,
the tithing to the Levites is not because Hashem punished them and
made them poverty stricken, but because they are dedicated entirely to
His service. Thus, it is our obligation and privilege to support such
people, and we hope to see more people of their caliber. Hence when we
tithe, there is no shame, and we demand confidently, "Gaze down from
Your holy abode, from the heavens, and bless Your people Israel."

"Then you shall say before G-d, your G-d, 'I have removed the
holy things from the house, and I have also given it to the
Levite.' " (26:13)

QUESTION: The sages (Ma'aseir Sheini 5:10) call this

statement made at the time of bi'ur - removal - "vidui
ma'asrot" - "confession of tithes." Since "vidui" is usually
associated with "confession of sins," why is this term
applied to a statement of one's fulfillment of his obligation
and careful observance of the laws concerning tithes?

ANSWER: Hashem's original intent was that the firstborn be the ones to
serve Him. After the sin of the golden calf this privilege and
responsibility was transferred to the Kohanim and Levites. Hence, had
Israel not sinned, both terumah and ma'aseirot would not have been
given to the Kohanim and Levites, but would have remained in each
Jewish home, rightfully belonging to the firstborn of the household.
Thus, the bi'ur - removal - indicates that because of our sins and the
wicked deeds of our fathers, the sacred service was denied to the
firstborn (of Israel), who were originally deemed worthy to receive the
terumah and ma'asrot. Since in a sense it is an acknowledgment of
Israel's sin in worshipping the golden calf, this statement is called "vidui"
- "confession."

In the confession, one states "vegam natativ laleivi" - "I have also given
to the Levite." The word "vegam" is superfluous. It could have said "[I
have removed the sacred things from the house] unesativ - and I have
given it [to the Levite]." In this verse the word "gam" means "although,"
similar to "Gam hayiti halailah le'ish vegam yaladeti banim" - "Even if I
should be this night with a man and even if I should bear sons" (Ruth
1:12).

Thus, in his confession, the Jew is saying, "Although my giving it to the

Levite brings to mind the sin of the golden calf, and considering my
transgressions and those of my ancestors as well, I may not be worthy -
nonetheless "hashkifah" - "gaze down from Your holy abode and bless
Your people."
A story is told that once a wealthy, religious person decided to give up
his relationship with Hashem and sold his tallit, tefillin, and all holy items
which he had in his house. At night he had a dream during which he
continuously was shown the pasuk, "Bi'arti hakodesh min habayit" - "I
have removed the holy things from the house." Puzzled, he went to the
Rabbi for an explanation.

The Rabbi knew what the wealthy person had done, and told him that if
he were to take the first letters of these four words, "Bi'arti hakodesh
min habayit" - "And I have removed the holy things from the house" -
and put them together, it would spell the word "beheimah" - "animal."
Thus, you dreamt at night about the way you acted by day.

"I have not transgressed any of Your commandments and I have

not forgotten." (26:13)

QUESTION: What is the connection between giving

ma'aseir - tithing - and not being forgetful?

ANSWER: The Midrash Rabbah (Devarim 3:3) relates that Rabbi Pinchas
ben Yair once visited a city where the mice were damaging the produce.
The townspeople confronted him with their dilemma and he advised
them to be extremely careful in giving ma'aseir.

According to the Gemara (Horiot 13b), eating food which was nibbled by
mice causes amnesia. Thus, the person is declaring: "Thanks to fulfilling
the mitzvah of ma'aseir properly, I am sure that the mice did not attack
my produce. Hence when I eat it, I will not have to fear becoming
forgetful."

"I did not give of it to [for the needs of] the dead." (26:14)

QUESTION: What is meant by "not giving to the dead"?

ANSWER: According to Rashi, it means that one did not use "ma'aseir
sheini" to purchase shrouds and a casket to bury a dead person.

The Ramban raises a difficulty with this because the Torah (14:25-26)
states clearly that outside of Jerusalem the ma'aseir sheini may be
exchanged only for money to be transported to Jerusalem, where it may
be spent only on food. Thus, it is forbidden to expend it on items such as
shrouds, so why bother to make such a declaration?

Rambam (Ma'aseir Sheini 3:10) offers an entirely different explanation:

The fruits of ma'aseir sheini or items bought with the exchange money
are to be used for human consumption, such as eating or drinking, or if
it is oil it may be smeared into the flesh. However, the money of
ma'aseir sheini cannot be used for the purchase of garments, utensils,
etc.

That which is ingested internally is considered "live": it sustains and

enhances the life of a person. Any other expenditure which does not add
to the sustenance of the body is considered a "dead" expense. With the
above statement, the Jew is proclaiming: "I have followed the precepts
of Torah and I did not spend any of my ma'aseir in a 'dead' way; I only
bought food and the like."

Homiletically, it can be explained as follows: America is a country of

chesed - kindness. The giving of charity is widely practiced and even
encouraged by the government tax laws. Torah is the life-source of the
Jewish people, and by supporting it one brings life and assures the
continuity of our people. Unfortunately, some give their charity to
organizations whose goals are contrary to Torah and damaging to the
interest of the Torah-observing Jew. Such organizations, instead of
bringing life to the Jewish community, endeavor, G-d forbid, to
extinguish it.

The Jew who comes to the Beit Hamikdash proudly proclaims that when
I gave my charity, "Lo natati mimeno lameit" - I was careful to give it to
causes which will enhance and bring life to the Jewish community and
not to causes which will produce the reverse.

"You shall inscribe on the stones all the words of this Torah."
(27:8)

QUESTION: Why on stone and not on any other material?

ANSWER: The great sage, Rabbi Akiva, was an illiterate shepherd up to

the age of forty. He once came across a stone which water had dripped
on for a long time, eventually boring a hole in it. From this he concluded
that if water can penetrate a hard stone, surely Torah could penetrate
his heart of flesh and blood (Avot DeRabbi Natan 6).

By instructing Moshe to write the Torah on hard stone, G-d implied that
even if a person possesses the poorest faculties (a head as hard as a
rock), if he learns Torah diligently it will definitely have an indelible
effect on him and refine him physically and spiritually.

"You shall inscribe on the stones all the words of this Torah, well
clarified." (27:8)
 QUESTION: Rashi comments that the Torah was written in
seventy languages.What indication of seventy languages is
there in the pasuk?

ANSWER: In the study of numerology, known in Torah as gematria,

there are many different methods of calculation. One method is
"cumulative calculation," in which the numerical value of the letter is
added to the cumulative total numerical value of the letters preceding it.

Thus, the word "heitev" adds up to 70 as follows: Heh=5, Heh+Yud,

10+5=15, Heh+Yud+Tes, 9+15=24, Heh+Yud+Tes+Veis, 2+24=26.
The total of 5+15+24+26 is 70. Consequently the extra word "heitev" -
"well clarified" - is an indication that it was "well clarified" by being
translated into 70 languages.

Alternatively, there is a form of Gematria where the value of each letter

of a word is multiplied by the amount of succeeding letters plus itself.
Consequently, the "Heh", which is the first letter of the word "heitev"
and which has the numerical value of five, is multiplied by the three
succeeding letters in the word and itself, thus 4 x 5 = 20. The second
letter is a "Yud", which has the numerical value of ten. From the letter
"Yud" till the end of the word there are three letters (Yud-Tes-Veis), thus
10 x 3 = 30. The third letter "Tes" has the numerical value of nine, and
since there are two letters left (Tes-Veis), 9 x 2 = 18. The final letter
"Veis" has the numerical value of two, and it is the only letter left in the
word, with no letters succeeding it; thus, 2 x 1 = 2. Consequently, with
this method of Gematria the word "heitiv" adds up to 70 (20 + 30 + 18
+ 2 = 70).

"Accursed is one who will not uphold the words of this Torah, to
perform them." (27:26)

QUESTION: Since it says "Arur asher lo yakum..." -

"Accursed is one who will not uphold..." - "la'asot otam" -
"to perform them" - is a redundancy?

ANSWER: Unfortunately there are those who do not perform mitzvot of

the Torah and claim that they are good Jews since they are Jews at
heart. The Torah is telling us that it is insufficient to merely respect and
uphold the words of the Torah. It is absolutely necessary and incumbent
on everyone at all times, "la'asot otam" - to actually perform them.

"All these blessings will come upon you and overtake you if you
shall listen to the voice of G-d your G-d." (28:2)
 QUESTION: The word "vehisigucha" - "overtake you" - is
superfluous?

ANSWER: Once a man was digging in front of the king's palace. A guard
noticed what he was doing and asked him to explain his actions. The
man replied that he had dreamt that there was a treasure buried in front
of the king's palace and therefore had come to dig it up.

The guard said to him, "What you are doing is very foolish. For instance,
I had a dream about treasure buried under so and so's house- do you
think that I will go to dig there?" Coincidentally, the name the guard
mentioned was the man's own. Immediately he ran home, and dug
under his house, and there indeed was a treasure. The moral of the
story is that at times people run all over seeking a treasure and do not
realize that it is in their own back yard.

Often man does not realize what is really good for him. He may pursue
disadvantage and flee good fortune. Hashem is therefore promising that
His blessings will come upon us and even if one attempts to run away
from them, "vehisigucha" - "they will overtake you" - and despite
yourself, you will reap the benefit of Hashem's blessings.

Alternatively, often, as people become wealthier their piety weakens.

Upward mobility may lead people to change communities, and the new
neighborhood may be less compatible with Torah values than the old
one. The new area at times lacks proper yeshivot, shuls, mikva'ot, etc.,
and this causes an obvious decrease in religious observance.

The word "hasagah" can also mean "understanding." Thus, the Torah is
giving an added blessing that in addition to receiving all the material
blessings you will be blessed with hasagah - understanding - "ki tishma
bekol Hashem" - "that you continue to hearken to the voice of G-d."

"Blessed shall you be in the city." (28:3)

QUESTION: In the Gemara (Bava Metzia 107a) Rav says

that this blessing means that one's house should be close
to the shul. The Gemara (Sotah 22a) relates that "Rabbi
Yochanan said, 'The concept of reward for mitzvot can be
derived from a widow.' Though there was a shul in her
neighborhood, she would walk to Rabbi Yochanan's shul to
pray. Rabbi Yochanan asked her, 'My daughter, is there
not a shul in your neighborhood?' She replied, 'Rabbi, but
is there not reward for the distance I have to walk?' "How
does Rav's blessing reconcile with the widow's statement?

ANSWER: There are many people whose Torah observance is limited to

the confines of the shul. In shul they conduct themselves very piously
and are very friendly and congenial with all the people. Moreover when a
new shul has to be built, they will insist that it be made strictly according
to halachah: There must be a proper mechitzah between the men's and
women's sections, the bimah must be placed in the middle, and the
Rabbi must be an authentic Torah scholar and a G-d fearing Jew.
However, these same people's conduct at home leaves much to be
desired. At times their kashrut standards are not the highest, their
Shabbat observance needs improvement, and in general the atmosphere
prevailing in the home is not permeated with Torah and mitzvot.

Rav is teaching that when a person's home is "close" (in spiritual

proximity) to the shul, i.e. he conducts himself so that the holy
atmosphere of the shul is also present in the home, he is indeed blessed.

The prophet says in the name of Hashem, "For My house shall be called
a house of prayer for all the nations" (Isaiah 56:7). In view of the
above, his words can also be explained as follows: The nations of the
world designate the house of prayer as a holy place, but their homes are
mundane and lack spirituality. The prophet is conveying that Hashem
will consider the home of a Jew as "beiti" - "My home" - if it will
resemble what the nations of the world would call "a house of prayer" -
a holy place.

"Blessed shall you be in the city and blessed shall you be in the
field." (28:3)

QUESTION: Why doesn't it simply state that you shall be

blessed everywhere?

ANSWER: The patriarch Yitzchak had two sons, Yaakov and Eisav. Eisav
was a skilled hunter and is described in the Torah as "ish sadeh" - "a
man of the field." On the other hand, Yaakov was a Torah scholar and is
described as "yosheiv ohalim" - "dweller in tents" - which means that he
was an urbanite, a city dweller (Bereishit 25:27).

Originally, Yitzchak wanted to bless Eisav, but Yaakov managed to

obtain the blessing instead. In response to his heart-rendering plea,
Eisav was also blessed.

The Torah promises that for listening to Hashem and observing His
commandments one will merit all the blessings: both those of "ba'ir"
which were given to Yaakov - the city dweller - as well as those of
"basadeh" - given to Eisav - the man of the fields.

"Blessed shall you be when you come in." (28:6)

 QUESTION: What shall be the blessing "bevo'acha" -
"when you come in"?

ANSWER: The Gemara (Berachot 57b) says that three things help a
person achieve harchavat hada'at - self esteem and contentment: 1)
"Bayit na'eh" - "a nice home." 2) "Ishah na'eh" - "a nice wife." 3) "Keilim
na'im" - "nice vessels." The acronym for these three spell the word
"bo'acha".

The Torah is promising that if you will hearken to the voice of Hashem,
then Baruch ata" - "You will be blessed bevo'acha - with "bo'acha" - a
nice home, a nice wife, and nice vessels, and enjoy harchavat hada'at all
the days of your life.

"Then all the peoples of the earth will see that the name of G-d is
proclaimed over you, and they will revere you." (28:10)

QUESTION: Instead of the two words "veyar'u mimecha" -

"they will revere you" - it could have said one word
"veyare'ucha"?

ANSWER: The actions of the individual Jew have an effect on the Jewish
people at large. A single Jew's behavior can either cause a kiddush
Hashem - sanctification of Hashem's - or, G-d forbid, a chilul Hashem - a
desecration of His name. When the peoples of the world see how the Jew
conducts himself and how he is full of awe and reverence for his G-d,
they, too, resolve to emulate him and fear and revere Hashem.

The pasuk is alluding to this fact by telling us "all the peoples of the
world shall see that the name of Hashem is upon you," i.e. they will
witness your respect and reverence for Hashem, then "veyar'u" - they
too will begin to fear and revere Hashem, "mimecha" - through you and
thanks to you.

This applies not only to Jews and the world at large but also among Jews
themselves. The religious Jew is scrutinized by all other Jews, and when
a flaw appears in his conduct, people make ridiculing remarks against
Judaism and Torah. When the religious Jew's conduct is commendable,
other Jews are impressed with the good influence Torah has upon the
individual and often it encourages them to direct their lives according to
the Torah.

"Then all the peoples of the earth will see that the Name of G-d is
proclaimed over you, and they will revere you." (28:10)

QUESTION: What is the name of G-d that the nations will

see upon us?
ANSWER: Rabbi Shneur Zalman of Liadi, founder of Chabad Chassidut,
was imprisoned in Russia for disseminating esoteric Torah teachings.
One morning a member of the judiciary committee, who happened to be
Jewish, entered his cell. Upon seeing the Rebbe wearing his tefillin,
instead of becoming upset and angry, he left the room frightened and
filled with awe. Later, he returned and asked the Rebbe for an
explanation.

The Rebbe told him that the Torah says, "All the peoples..." and the
Gemara (Berachot 6a) explains that this refers to "tefillin sheberosh" -
"tefillin of the head" - which make all those who see the Jew revere him.
The officer then asked, "If that is so, why doesn't anyone fear me when I
wear tefillin?"

To this the Rebbe replied, "The words of the Gemara - 'tefillin sheberosh'
- are precisely chosen. It means, 'tefillin in the head.' When a Jew wears
tefillin, they should not be merely 'al harosh' - 'on the head' - although
the thoughts are elsewhere,' but 'sheberosh' - 'in the head' - i.e. the
mind should be occupied with the significance of the tefillin. When the
peoples of the world see a Jew wearing tefillin in such a manner, they
revere him. Your tefillin are on your head, not in your head."

"But it will be that if you do not hearken to the voice of G-d your
G-d...And there you will offer yourselves for sale to your enemies
as slaves and maid servants, but there will be no buyer." (28:15-
68)

QUESTION: The tochacha contains frightening admonitions

and curses that can affect the Jewish people, G-d forbid,
for not observing Torah and mitzvot. What secret power is
there in the tochacha to subdue and offset this terrible
phenomenon?

ANSWER: The "curses" consists of 676 words. To offset this, the

Tetragrammaton (Hashem's four lettered name - with the numerical
value of 26) which denotes rachamim - mercy - is mentioned 26 times.
2626=676. With His mercifulness, G-d converts for His beloved children
- Klal Yisrael - bitter curses into sweet blessings.

King David alluded to the above in Psalms (34:20), when he stated:

"Rabot ra'ot tzaddik umikulam yatzilenu Hashem" - "Many are the
afflictions of a righteous person, but from all of them Hashem rescues
him."

The curses in this parshah were said by the righteous Moshe Rabbeinu.
To utter them he used 676 words, which is the numerical value of the
word "ra'ot". Our salvation is that Hashem's name of mercy, which has
the numerical value of 26, is mentioned among these words 26 times,
and this saves us from any harm.

"But it will be that if you do not hearken to the voice of G-d...

then all the curses will come upon you." (28:15)

QUESTION: The word "vehayah" - "it will be" - seems

superfluous and also inappropriate since it is usually used
to denote joy and happiness?

ANSWER: When the Rabbi Shneur Zalman of Liadi lived in Liozna, he

was the ba'al koreih - reader of the weekly Torah portion - on Shabbat.
Once, he was away for the week of Parshat Ki Tavo, and someone else
read in his stead. His son, Rabbi DovBer, who later succeeded him as
leader of Chabad, was not yet Bar Mitzvah and fainted when the curses
were read. Subsequently he was very ill to the extent that it was
questionable whether he could fast on Yom Kippur. After being revived,
he was asked why was he more affected now than in previous years. He
replied: "When my father reads the Torah, one does not hear any
curses."

To Rabbi Schneur Zalman the maledictions were not the ultimate will of
Hashem. On the contrary, Hashem loves His people and wants to shower
them with blessings. These curses are only superficial, and concealed in
them are blessings which the Jewish people will eventually merit.
Consequently, the term "vehayah" is appropriately used to emphasize
the joy that will be experienced through these berachot.

An example of hidden blessings can be found in the following pasuk:

"Shorecha tavu'ach le'einecha v'lo tochal mimeno, chamorecha gazul
milefanecha v'lo yashuv lach, tzonecha netunot le'oyevecha ve'ein lecha
moshe'a" - "Your ox will be slaughtered before your eyes, but you will
not eat from it; your donkey will be robbed from before you, but it will
not return to you; your flocks will be given to your enemies, and you will
have no savior" (28:31).

When this pasuk is read backwards, it is full of blessings:

"Moshe'a lecha ve'ein le'oyevecha" - "He will help you and not your
enemies" - "yashuv lecha tzonecha netunot" - "Your flock which was
given away will be returned to you" - "velo milefanecha gazul
chamorecha" - "Your donkey will not be robbed from before you" -
"mimeno tochal velo le'einecha tavu'ach shorecha" - "You will eat from it
and your ox will not be slaughtered before your eyes."
"You will go mad from the sight of your eyes that you will see."
(28:34)

QUESTION: What sight will you see?

ANSWER: In the admonition we read "you will betroth a woman, but

another man will marry her. Your ox will be slaughtered before your
eyes, but you will not eat it. Your flocks will be given to your enemies,
and there will be no one to save you. A nation unknown to you will
devour the fruits of your ground, and you will be cheated and only
down-trodden all the days, etc." The admonition is directed equally to
everyone. What affect will it have on the one who has no wife, no flocks,
and no land?

Man has many enemies, but the worst one is man's own thoughts and
power of imagination. Through them he can haunt and torture himself to
no end. A wise man once said, "Tracht gut, vet zein gut" - "Think good
and it will be good" - i.e. positive thinking will produce positive results.
Unfortunately, more often people project the negative instead of the
positive.

To such individuals the meaning of "You will go mad from the sight of
your eyes," is though you have none of the above, you will hallucinate
that you have such possessions and that you are losing them. Such
delusions can lead to complete madness.

"G-d will command the blessing for you in your storehouses and
in your every undertaking." (28:8)

QUESTION: The word "itcha" - "for you" - is superfluous?

ANSWER: A person once sought a berachah from the Lubavitcher

Rebbe, Rabbi Yosef Yitzchak Schneerson, and received it. Years later
when his son-in-law, Rabbi Menachem Mendel Schneerson, succeeded
his father-in-law as the leader of Chabad-Lubavitch, the person
expressed to him his disappointment that his father-in-law's berachah
was not fulfilled. The Rebbe answered him that a berachah is like rain.
Rain is of value only when the farmer plows the ground, tills the soil, and
plants seeds. Then, if Hashem showers the land with rain he may
anticipate a bountiful harvest. But the farmer who neglects his land and
just prays for rain is foolish because nothing will grow without the
requisite effort.

The word "itcha" in our pasuk can be translated as "together with you."
The Torah is telling us that Hashem will command His blessing "in your
storehouses and in your every undertaking" providing there is "itcha" -
your participation and sincere effort.
"Because you did not serve G-d, your G-d, amid gladness."
(28:47)

QUESTION: Why is one punished so severely if one serves

Hashem and is merely lacking gladness?

ANSWER: There are those who due to circumstances cannot serve

Hashem as they would desire, but are filled with pain and remorse. On
the other hand, there are some who audaciously violate the laws of the
Torah and take pride in it. The Torah is speaking of the latter and saying
that the admonitions will come, "Because you have not served G-d, your
G-d," and instead of being remorseful, "besimchah" - you were in a
joyous mode - happy and proud about it.

"Because you did not serve G-d, your G-d, amid gladness and
goodness of heart." (28:47)

QUESTION: According to the Midrash, the curse came

upon the Jewish people for not properly enjoying the
Shabbat. Where is there an indication of this in the pasuk?

ANSWER: The word "tachat" literally means "under." If the letters of the
alef-beit are written out in a line starting with "Alef" on top, then "Beis"
is under "Alef", and "Tav" is under "Sin", and "Shin" is under "Reish".
These three letters (Shin, Tav, Beis) can be arranged to spell the word
"Shabbat".

The pasuk is hinting that the punishment will come, G-d forbid, since
"tachat asher" - [on the day which is] under "asher" - i.e. "Shabbat" -
you did not serve Hashem by celebrating it with gladness and goodness
of heart.

"And any blow that is not written in this Book of Torah." (28:61)

QUESTION: According to a Midrash this refers to mitat

tzaddikim - the passing of the righteous. How is this
derived from the pasuk?

ANSWER: The prophet says, "Bechal tzaratam lo tza'ar." The word "lo"
is written with an "Alef" which means "no," and read with a "Vav" which
means "to him." Thus, according to the written text, the prophet is
saying, "In all the troubles [of the Jews], He was not troubled," and
according to the way it is read the prophet is saying, "In all their
troubles, He was troubled," i.e. whenever the Jews experience a
troublesome time, Hashem experiences it together with them.
The Gemara (Mo'eid Katan 25b) says, "When a tzaddik expires Hashem
rejoices over the pure righteous soul which has come to Him." Thus,
while Hashem Himself experiences all the troubles confronting the
Jewish people, this is the one case in which He does not. Since the
pasuk is referring to a blow "asher lo katuv besefer haTorah hazot" - "of
which the word 'lo' with an 'Alef' is written in this Book of the Torah" -
obviously it is referring to a blow for which Hashem does not share the
agony of the Jewish people, namely, mitat tzaddikim - the passing of a
tzaddik.

"You will be left few in number, instead of having been like the
stars of heaven in abundance." (28:62)

QUESTION: Sometimes the number of the Jewish people is

analogous to the dust of the earth (Bereishit 28:14) and
sometimes to the stars of the heaven (ibid. 15:5). Why in
our pasuk is the analogy of the stars used?

ANSWER: The number of stars and the number of dust particles are
both very large, but there is a major difference between them. The dust
particles of the earth are mingled together and in close contact. The
stars, however, are separated by vast differences. When there is unity
among the Jews, they are compared to the dust of the earth, and when
they are disunified, they are compared to the stars of the heaven.

The word "tachat" can also mean "because" as in, "tachat asher lo
avadeta" - "because you did not serve..." (28:47). The Torah is saying,
"You will be left few in number, tachat - because - you were [disunited]
like the stars of the heaven."

Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages

Nitzavim

by Rabbi Moshe Bogomilsky

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Published and copyright © by Sichos In English

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"Rosh Chodesh ... will be on ... which comes to us for good."

(Siddur)
 QUESTION: It is customary to bless the coming month on
the last Shabbat of the preceding month. Why do we not
bless the month of Tishrei on the last Shabbat of Elul?

ANSWER: The Maggid of Mezritch said in the name of his Rebbe, the
Ba'al Shem Tov, that Hashem Himself blesses the month of Tishrei and
this gives us strength to bless the other eleven months of the year.

Rosh Chodesh Tishrei falls on Rosh Hashanah, which is the day when
Hashem judges Klal Yisrael. It is against our interest that Satan know
when Rosh Hashanah falls, and by not publicly blessing Rosh Chodesh
Tishrei, we hope to keep it secret so that Satan will not know when to
come before the heavenly tribunal and speak evil against the Jews.

For this reason, Rosh Hashanah is referred to as the "hidden" festival, as

the pasuk states: "Tiku bachodesh shofar - Blow the shofar on the new
moon - bakeseh leyom chageinu - on the covered up ['bakeseh' - related
to 'kisui,' 'covering'] i.e. hidden day - which was appointed for our
festival" (Psalms 81:4).

"You are standing today." (29:9)

QUESTION: It is customary on Motza'ei Shabbat Parshat

Nitzavim to begin reciting Selichot. (In the event that
there is no opportunity to recite four Selichot before Rosh
Hashanah, we begin a week earlier.)What hint is there for
this in Torah?

ANSWER: The words "Atem nitzavim hayom" - "You are standing today"
(Atem Nitzavim Hayom) - have the numerical value of 694, which is the
same as that of the words "La'amod L'slichos" - "To rise for Selichot."

"And that He be a G-d to you." (29:12)

QUESTION: Rashi quotes a Midrash about Parshat

Nitzavim following Parshat Ki Tavo: "When the Jewish
people heard the one hundred curses less two, they
turned pale and exclaimed, 'How will we be able to
survive?' Moshe comforted them by declaring, 'Atem
nitzavim hayom' - 'You are still existing today, regardless
of the many wrongdoings which you have already
committed.' "Why does the Midrash say "one hundred less
two," instead of simply saying "ninety eight"?
ANSWER: Parshat Ki Tavo contains ninety eight curses which are
spelled out clearly and an additional two curses which are not so explicit,
but included in the pasuk, "Even any illness and any blow that is not
written in this Book of the Torah, G-d will bring upon you, until you are
destroyed" (28:61).

Upon hearing the ninety eight explicit curses, the Jews were not so
frightened, thinking, "We will find a way to combat them." However,
when the last two were stated in this vague manner, the people, not
knowing their nature, could not anticipate preparing a cure for them. It
was these two curses that frightened the people.

"But with whoever is here, standing with us today...and with

whoever is not here with us today." (29:14)

QUESTION: Since it says "asher yeshno poh" - "whoever is

here" - the word "imanu" - "with us" - seems to be
redundant?

ANSWER: When Mr. Cohen arrived in Shul one morning, Rabbi Kirsch
greeted him warmly. When the minyan had reached Ashrei, Rabbi Kirsch
approached Mr. Cohen and shook his head with a welcoming nod. This
repeated itself again when the people were reciting "Ahavat Olam." After
davening Mr. Cohen asked his Rabbi, "You greeted me when I came into
Shul; why did you greet me twice more during davening?"

The Rabbi replied, "I did not see you since you left Shul last night after
Ma'ariv; therefore, when I saw you in the morning I greeted you. Before
Ashrei, and also before Shema, I noticed that your mind had wandered
elsewhere. Consequently, when I recognized that you, together with
your thoughts, were back in Shul, I greeted you each time welcoming
you back."

Moshe, in his parting message to Klal Yisrael, is telling the people that
he is addressing both those who are "yeshno poh" - "present here" - i.e.
together with us in body and spirit, as well as those who are "imanu
omeid hayom" - physically standing with us - although their minds have
wandered off in distraction.

"And it will be that when he hears the words of this curse, he will
bless himself in his heart, saying, "Peace will be with me, though
I walk as my heart sees fit...Hashem will not be willing to forgive
him." (29:18-19)

QUESTION: The word "bilevavo" - "in his heart" - and

"libi" - "my heart" - seem extra. It could have said, "He
will bless himself saying...Though I walk as I see fit"?
ANSWER: A common saying of non-observant Jews is, "I am a Jew at
heart." They excuse themselves from putting on tefillin, observing
Shabbat, etc., with this ubiquitous saying. The Torah is now talking
about a curse, G-d forbid, for the lack of observance, and therefore says
of those who excuse themselves "vehitbarech bilevavo" -blessing
themselves with a "good heart" - and claiming "besherirut libi eileich" -
"It will be sufficient if I go with good thoughts in my heart" - that
Hashem will not be willing to forgive their approach to Torah and
mitzvot.

The Torah consists of six hundred and thirteen mitzvot, representing the
six hundred and thirteen human body parts. The mitzvot are divided up
among the body parts, some are performed with the hand, some with
the foot, some with the mind, etc. A wise man once said that a reason
why there are so many heart ailments in our times is because there are
too many "cardiac Jews" - people who put the entire weight of their
Jewishness on their heart and thus overburden it.

"The hidden are for G-d, our G-d, but the revealed are for us and
our children forever, to carry out all the words of this Torah."
(29:28)

QUESTION: What are "the hidden things" and what are

"the revealed things"?

ANSWER: Throughout the millennia Jewry has eagerly been awaiting

the ultimate redemption through Mashiach. Our sages (Sanhedrin 98a)
have identified two times for his coming. One is "be'itah" - in the
preordained time by Hashem at the beginning of creation, and the
second is "achishenah" - an accelerated and speedy coming before the
destined time. If the Jews are deserving, Hashem will hasten it, if they
are not, G-d forbid, the redemption will come "in its time."

The designated time of the coming of Mashiach is hidden and only

known to Hashem. However, we do know that if we repent sincerely
then we will immediately be redeemed, as scripture says "Hayom im
bekolo tishma'u" - "Today if you will hearken to His voice" (Psalms
95:7).

In the previous pasuk Moshe is telling the people that "Hashem removed
them from upon their soil, with anger, with wrath, and with great furry,
and He cast them to another land, as this very day!" In an attempt to
comfort them and uplift their spirit, Moshe is now assuring them that
this situation will not go on forever. Hashem will definitely send
Mashiach and take us out of galut - exile - regardless if we deserve it or
not. However, when this will take place is "hanistorot" - "hidden" - and
only Hashem knows. However, "haniglot lanu ulevaneinu ad olam" -
"what is revealed to us and to our children forever" - is that if we carry
out all the words of this Torah, the redemption will take place speedily.
"It will come that when all these things come upon you, the
blessing and the curse that I have presented before you." (30:1)

QUESTION: The word "vehayah" - "it will be" - usually

denotes simchah - happiness and joy. How does that
reconcile with "vehakelallah" - "and the curse" - that may,
G-d forbid, come upon you?

ANSWER: The Gemara (Berachot 54a) says that one is obligated to

bless Hashem when something bad occurs to him just as he blesses
Hashem for something good. Our sages explain this to mean that just as
one receives good tidings with "simchah" - "joy" - seemingly bad tidings
are likewise a Divine act and must be accepted with happiness (ibid.
60b). Consequently the word "vehayah" which denotes joy, is
appropriate in this pasuk and is attainable when one bears in mind that
"asher natati lefanecha" - "that I - Hashem - am the one who has
presented it before you."

Rabbi Zusha of Anipoli was one of the disciples of Rabbi DovBer of

Mezritz (the Metzritcher Maggid). The fact that illness and utter poverty
were Rabbi Zusha's lot did not in the least effect his piety, humility, and
love of Hashem, for which he was renowned. A story is told of Rabbi
Schmelke of Nikolsburg, who once approached Rabbi DovBer of Mezritch
and asked him how it was possible to follow the injunction of our sages
to "Make a blessing upon hearing bad news just as one would make a
blessing upon hearing good news." Rabbi DovBer told Rabbi Shmelke to
go to Rabbi Zusha, and he would answer his question.

Rabbi Shmelke went to Rabbi Zusha, upon whom poverty and illness had
left their physical marks. When Rabbi Shmelke posed his question to
him, Rabbi Zusha was surprised. He replied, "You should have asked
someone who has actually experienced misfortunes, G-d forbid. Thank
G-d, I have only had good things happen to me throughout my life."

The answer to Rabbi Shmelke's question was that someone should

rejoice in his lot to the point that he is not even aware of harsh events.
This was the hallmark of Rabbi Zusha's life.

"It will be that when all these things come upon you, the
blessing and the curse...then you will take it to your heart."
(30:1)

QUESTION: The Torah's intention is that by, G-d forbid,

experiencing the curse, a severe form of punishment,
 ultimately the people will do teshuvah. If so, why is
"haberachah" - "the blessing" - mentioned?

ANSWER: One who was blessed with riches and suddenly becomes
impoverished is more despondent than a person who was born into a
poor family and grew up in poverty. The Torah is declaring that not only
will there be a curse, but it will take place after one enjoyed a period of
blessing. A downfall of such magnitude would definitely awaken the
person to teshuvah.

"And you shall return unto G-d your G-d." (30:2)

QUESTION: What is the essence of teshuvah?

ANSWER: Rabbi Shalom DovBer Schneerson, the fifth Rebbe of

Lubavitch, explained that the word teshuvah comprises five Hebrew
letters, each letter a path and a method in the avodah - service - of
teshuvah.

"Tav" is for "Tamim T'hiyeh Im Hashem Elokecha" - "Be sincere with the
Eternal your G-d" (Devarim 18:13). This represents the service of
teshuvah that comes through sincerity and wholeness of heart -
"earnestness."

"Shin" is for "Shivisi Hashem L'negdi Tamid" - "I have set G-d before me
always" (Psalms 16:8). This form of teshuvah results from one's
constant awareness that the world and all that is in it, is constantly
brought into being by Hashem.

"Vav" is for "V'ahavta Lereacha Komocha" - "Love your fellow as

yourself" (Vayikra 19:18). Rabbi Shneur Zalman of Liadi, the founder of
Chabad Chassidut, taught that this love is a means to "Love G-d your G-
d" (Devarim 6:5). This service of teshuvah stems from goodness of
heart.

"Beis" is for "Bechal Derachecha Do'eihu" - "In all your ways, know Him"
(Proverbs 3:6). This form of the service of teshuvah comes from one's
perceiving that all that happens to him and around him is hashgacha
peratit - individual Divine Providence.

"Heh" is for "Hatzne'ah Leches Im Hashem Elokecha" - "Walk discreetly

with your G-d" (Micah 6:8). One must take care not to be conspicuous or
ostentatious in the slightest. It is said, "Man should always be artful in
piety" (Berachot 17a). The artfulness lies in seeing that his piety not be
noticed at all.
"If your dispersed will be at the ends of the heaven, from there
G-d, your G-d, will gather you in and from there He will take
you." (30:4)

QUESTION: People do not live in heaven; it should have

stated "If your dispersed will be at the ends of the earth"?

ANSWER: Shamayim - heaven - denotes spiritual matters, while aretz -

earth - refers to the mundane and material. The term "biketzeih" - "at
the ends" - comes from the word "ketzat" - "a little bit."

Since every Jew has definitely done at least a little good and has some
merits in heaven, Moshe told the Jewish people: "Im yiheyeh nidachacha
- In the event that some of you may be dispersed - you need not worry
because as long as you are holding onto ketzeih hashamayim - a little bit
of spirituality - this will serve as the string through which Hashem will
take hold of you and bring you back to Him and the Jewish people."

Many have wondered about and questioned the wisdom of the

Lubavitcher Rebbe's inexhaustible mitzvah campaigns: "Why bother
putting tefillin on a mechalel Shabbat - Shabbat desecrator - why go
through the effort of putting a mezuzah on a home where kashrut is not
observed?"

Possibly, the Rebbe, who has unlimited love for Klal Yisrael, wants every
Jew to perform at least one mitzvah through which Hashem will take
hold of him and bring him back into the fold of Judaism.

Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages

Vayeilech

by Rabbi Moshe Bogomilsky

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"Moshe went and spoke these words to all of Israel...I can no

longer go out and come in." (31:1-2)

QUESTION: Rashi always uses selected words of the pasuk

as a caption to his explanation. Why does he quote the
first pasuk, "And Moshe went, etc.," without offering any
explanation on it at all, and then go on to quote the
 second pasuk, "I cannot go out and come in," with a
lengthy explanation?

ANSWER: The prophet Shmuel would personally travel throughout the

Jewish community to judge the people (I Samuel 7:17), while it was
Moshe's custom that the people would have to come to him. The Midrash
explains that Shmuel was allowed to relinquish honors, but Moshe, as
king, was forbidden to do so. If so, why did Moshe now go himself and
speak to the entire community?

Rashi is possibly concerned with this question and therefore explains

that the two pesukim are connected, with the second pasuk clarifying
the difficulty. The reason why "vayeilech Moshe" - "Moshe went" - to the
community and did not summon them to come to him, is because "lo
uchal od latzeit velavoh" - "I can no longer go out and come in" - i.e.
"the authority was taken from me and given to Yehoshua. Thus, I am no
longer the king and I am permitted to forego my honors and go
personally to the entire community."

"I am one hundred and twenty years old today." (31:2)

QUESTION: This day was the seventh day of Adar and

Rashi writes, "This day my days and my years are
completed. On this day I was born and on this day I will
die."The Gemara (Megillah 13b) says that when Haman
was looking for a suitable day to annihilate the Jewish
people, he was happy when the lots he cast fell on the
month of Adar because he knew that Moshe died on the
seventh of Adar. He did not, however, know that Moshe
was also born on that day.

If he knew the day Moshe died, why didn't he also know

the day he was born?

ANSWER: The Gemara (Kiddushin 72b) says that before a tzaddik

leaves this earthly world, a new tzaddik is born who will replace him.
The Zohar also says that there are sparks of Moshe in every generation
embodied in that generation's leader. Haman actually knew that Moshe
was born on the seventh of Adar; however, since he died on the seventh
of Adar, he considered this "a cut-off period" for Klal Yisrael. He did not
know that when one tzaddik leaves this world, a new tzaddik - a new
Moshe - is born to replace him and that Klal Yisrael will be victorious
over all their oppressors in his merit.

"Assemble the people - the men, the women, and the small
children." (31:12)

QUESTION: Rabbi Elazar ben Azaria asks, "Men come to

learn, women come to listen, but why do the infants
come?" He answers, "To give reward to those who bring
 them." When Rabbi Yehoshua heard this he exclaimed,
"Lucky are you our patriarch Avraham to have a
descendant such as Rabbi Elazar ben Azaria" (Mechilta
13:102).Why was Rabbi Yehoshua so excited about Rabbi
Elazar ben Azaria's explanation, and what does it have to
do with Avraham?

ANSWER: Superficially, Rabbi Elazar ben Azaria's question is somewhat

strange. If the parents and entire Klal Yisrael are assembling together,
obviously they must bring their infants, because otherwise who will care
for them? Therefore, Rabbi Yehoshua deduced that Rabbi Elazar ben
Azaria's question was not merely "why are they coming?" but "why did
the Torah have to mention that they should be brought?"

There is a rule in the Gemara (Kiddushin 31a) that one who is

commanded to perform a mitzvah and does it is greater than one who
does it voluntarily. Therefore, Rabbi Elazar ben Azaria explained that the
Torah mentions the bringing of infants in order to make it a command.

When Rabbi Yehoshua heard that from the mitzvah of "Hakheil" we learn
that fulfilling a command is greater than voluntary performance, he
became very excited, because now he realized the justification for
Avraham's not circumcising himself till the age of 99, although he had
fulfilled every other mitzvah of the Torah. The reason was that Avraham
wanted to be in the category of "metzuveh ve'oseh" - one who performs
a mitzvah as a fulfillment of Hashem's command. Since circumcision can
be performed only once, Avraham therefore waited for a direct command
from Hashem.

"Assemble the people - the men, the women, and the small
children." (31:12)

QUESTION: The Gemara (Chagigah 3a) relates that once

Rabbi Yochanan ben Beroka and Rabbi Elazar (ben)
Chisma went to pay their respects to Rabbi Yehoshua in
Peki'im.He asked them, "Who gave the lecture?"

"Rabbi Elazar ben Azaria" they replied.

"And what was the theme of his Aggadic discourse today?"

They answered, "The section 'assemble.' "

"And what exposition did he give thereon?"

"Assemble the people, the men and the women and the
little ones. The men came to learn, the women came to
hear, but why should the little ones come? In order to
grant reward to those that bring them."
 Said he to them: "There was a fair jewel in your hand, and
you sought to deprive me of it."

Why was Rabbi Yehoshua so intrigued by this teaching?

ANSWER: In Pirkei Avot (2:9) Rabbi Yochanan ben Zakai said of Rabbi
Yehoshua, "Happy is she who bore him." It is related in the Jerusalem
Talmud (Yevamot 1:6) that his mother strived to make him permeated
with Torah. So when he was a little baby she would bring his cradle to
the Beit Hamedrash so that he would hear the words of Torah.

Consequently, Rabbi Elazar ben Azaria's explanation that the reason for
bringing very small children is "To grant reward to those that bring
them" was of special significance to him since it substantiated his
mother's efforts to connect him with Torah. Hence he said to them, "You
had a fair jewel in your hand which applies specifically to my mother and
me, and I would have been deprived of it had you kept it to yourselves."

"So now, write this song for yourselves, and teach it to the
Children of Israel." (31:19)

QUESTION: This pasuk contains the 613th mitzvah of the

Torah - the mitzvah of writing a Sefer Torah.The Rambam
(Sefer Torah 7:1) writes: "It is a mitzvah for every Jew to
write a Sefer Torah for himself, as the pasuk states, 'So
now write this song (Ha'azinu) for yourself,' which actually
means 'So now write a Sefer Torah, which includes this
song, for yourself.' Even one who inherits a Sefer Torah is
obligated to write his own."

What lessons can be derived from the writing of a Sefer

Torah?

ANSWER: The halachah requires that in a Sefer Torah every letter must
be "mukafot gevil" - "surrounded by parchment." (Menachot 29a)
Therefore the scribe must take heed that no letter touch another one.
On the other hand, halachah also requires that the letters which
comprise a word must be placed close enough to each other so that they
do not appear as individual letters and not part of a word. From these
two halachot we can derive a lesson of great importance regarding the
Jewish people collectively and individually.

Firstly, it is imperative that every Jew stand on his own two feet and
observe the Torah and its mitzvot. No Jew should "lean" on another and
rely on him. The Torah is the inheritance of every Jew, and everyone is
obligated to observe and maintain it.

Though every Jew must be independent in his observance of Torah,

there is at the same time the principle of areivut - responsibility one for
the other. One Jew should stand immediately alongside the other and be
very close to him, to the extent that they appear as one collective body
and not egotistical individuals.

A Sefer Torah is written with ink, and the only acceptable color is deep
black.

While all colors can easily be combined one with another forming a new
color, black is extremely difficult to change. Similarly a Jew should not
permit the influence of society or fluctuations of life to undermine or
dilute his true "color" and strict adherence to Torah.

The ink must stick firmly to the parchment, and, if it "jumps off," i.e.
becomes detached, the Sefer Torah is pasul - disqualified. The lesson
implied is that the Jew should adhere tenaciously to Torah and never
became detached from it.

Another lesson to be learned from a Sefer Torah is that a Torah consists

of many letters. Though each one stands independently, the kashrut of
the Sefer Torah is dependent on all the letters together. The lack or
incompleteness of even one single letter affects the validity of the entire
scroll. Likewise each and every Jew is an essential component of Klal
Yisrael, upon whom depends the wholeness of the Jewish people.

In 5742 the Lubavitcher Rebbe embarked on a campaign for Sifrei Torah

to be written so that all should acquire a letter in a communal Sefer
Torah. The intent of this was to unite Klal Yisrael through Torah.

It has been suggested that through this campaign the Rebbe was eager
to accomplish that which is written in the Book of Daniel (12:1), "And at
that time Michael will stand, the great heavenly prince who stands in
support of the members of Your people, and there will be a time of
trouble such as there has never been, and in that time Your people will
escape; everyone who is found written in the book" (see Ibn Ezra).

"So now, write this song for yourselves, and teach it to the
Children of Israel." (31:19)

QUESTION: At the end of many Chumashim it is written

that in the Torah there are a total of three hundred and
four thousand, eight hundred and five letters. How does
this correspond with what the Kabbalists (Megaleh
Amukot) say that there are six hundred thousand letters
in the Torah, and that in fact the name of the Jewish
people, Yisrael, is an acronym for, "Yesh Shishim Ribui
 Oisiyos Latorah" - "There are six hundred thousand letters
in the Torah"?

ANSWER: In addition to the basic letters of the words of the Torah,

there are the letters Alef, Heh, Vav, Yud, which are "fill-in" letters and
which are replaced by the nekudot - vowels. For example, the "kamatz"
takes the place of an "Alef". Were it not for the "kamatz" the word
"baruch" - would be spelled "Beis Alef Reish Vav Chof", and many words
would have a "Heh" at the end of them were it not for the vowel under
the final letter, such as "yadata" - which would be spelled Yud Daled
Ayin Tav Heh. The "chirik" takes the place of a "Yud", and the "shuruk"
or a "cholom" takes the place of a "Vav". Thus in addition to the written
letters, there are many letters that one must visualize in his mind when
reading the Torah. The total of the written letters together with these
letters is six hundred thousand.

Alternatively, in writing a Sefer Torah there is a requirement to leave a

small space between one letter and the other, and a larger space
between the words. In addition there must be spaces between one
parshah and the other. A parshah setumah - closed parshah - is
separated with a space in which nine letters can be written, and a
parshah petuchah - open parshah - needs even more space and must
start on a new line. There are required spaces in the Az Yashir, which is
written in the form of brickwork, and the song of Ha'azinu is written in
two columns with an empty space down the center. Also, between one
sefer and the other one there are four empty lines. All these spaces are
for letters which are not seen by the human eye.

The Jerusalem Talmud (Shekalim 6:1) describes the Torah Hashem gave
Moshe as "white fire and black fire." The black fire represents the written
letters, and the spaces between them are represented by the white fire,
and both have the same holiness. This is also evident from what the
Gemara (Mo'eid Katan 26a) says that if one, G-d forbid, sees a Sefer
Torah being burned, he must rend his garment twice; once for the
written content being destroyed and once for the parchment.
Consequently, the written letters together with the letters in the open
spaces total six hundred thousand, which only the holy Kabbalists, with
their profound wisdom, were able to count.

"So now, write this song for yourselves, and teach it to the
Children of Israel." (31:19)

QUESTION: Why is the mitzvah of writing a Sefer Torah

rarely performed? Moreover why isn't it common that
when a boy becomes Bar-Mitzvah he should fulfill this
mitzvah just as he endeavors to fulfill all the other mitzvot
of the Torah?
ANSWER: The commandment to write a Sefer Torah is for the purpose
of "velamdah" - "to study [from] it." In olden days all learning was done
from the Sefer Torah. In contemporary times, the "velamdah" - "to
study it" - is primarily the reading of the Torah in public and each Jew, in
particular when he receives an aliyah to the Torah, is fulfilling the
mitzvah of "velamdah," at that time.

In communal matters there is a rule "leiv beit din matna" - the Beit Din
makes a mental stipulation whenever necessary (see Ketubot 106b).
When a community needs a sefer Torah, they engage a sofer - scribe -
to write one for them, and the beit din stipulates that it is being acquired
on the condition that ownership is granted to each person who utilizes it.
Thus, when one has an aliyah, which is his time of "velamdah" - "to
study it" - he acquires total ownership of the sefer Torah, and it is as
though it was written expressly for him. There is no need for continued
ownership of the sefer Torah, except at the moment of the observance
of the mitzvah, i.e. when it is used for purposes of Torah-study.

A Bar-Mitzvah boy celebrates his new status by being called to the

Torah. At that time he is fulfilling the mitzvah of "velamdah" - "to study
it" - and through the rule of "leiv beit din matnah" he is simultaneously
fulfilling the mitzvah of writing a sefer Torah.

Though the Bar-Mitzvah boy may not have been living when the Torah
was written (and it is questionable if the rule "leiv beit din matna would
apply to the unborn), it is not a problem, since according to halachah,
when one corrects a sefer Torah and makes it usable, it is as though he
wrote the entire Torah (Rambam, Sefer Torah 7:1), thus fulfilling the
mitzvah of writing a Torah. Hence, when a correction is made in a Torah
after it has been written, all those who were born since it was written,
through the law of "leiv beit din matnah," are now considered among the
writers of this particular Torah.

Moreover, when one is called to the Torah, the reader shows him the
first word of the portion to be read. When he looks at it, he is actually
checking at least one letter in the Torah, which is equivalent to writing
the entire Torah, and the berachah he recites is a public testimony that
the Sefer Torah is kosher.

Consequently, every Jew called to read the Torah at his Bar-Mitzvah

fulfills the mitzvah of writing a Torah by personally checking and
attesting to the kashrut of the Sefer Torah.

The Midrash Rabbah (9:9) relates that prior to Moshe's passing he wrote
thirteen sifrei Torah - one for each tribe and one which was placed in the
Ark. Since it was impossible to expect every Jew to personally write a
Torah at that time, Moshe arranged that each tribe have a Torah, and
through the rule of "leiv beit din matna," when a Jew learned therein it
would be deemed as his personal Torah which Moshe wrote specifically
for him.
Moshe thus set a precedent for future generations that when it is difficult
to personally write a sefer Torah, one may rely on a communal sefer
Torah for the observance of the Biblical mitzvah.

Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages

Ha'azinu

by Rabbi Moshe Bogomilsky

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"You forgot the rock Who gave birth to you and forgot G-d Who
brought you forth." (32:18)

QUESTION: This is a redundancy. Why does Moshe

mention the Jews' forgetting of Hashem twice?

ANSWER: There was once a person who owed money to many

creditors. Unable to bear the pressure and demands for payments which
came from all sides, he consulted a friend who, incidentally, was also
one of his creditors. The friend advised him, "From now on when anyone
comes asking for payment, act insane so that the creditor will think you
have lost your mind and stop bothering you." Once, when the friend
himself came to demand payment, the debtor began to act demented,
hoping to put him off. Angrily the creditor said to him, "Don't act crazy
in front of me - it was my idea!"

Among the many gifts Hashem has endowed man with is the power of
"shikchah" - forgetfulness." Thus, when one is, G-d forbid, confronted
with trials and tribulations he is able to remove his mind from them, and
go on with his life. Moshe said to the Jewish people, "tzur yeldecha - the
rock Who gave birth to you - teshi - has instilled in you a gift" - the
power to forget. The problem is that "vatishkach Keil mecholelecha" -
you are using this power of forgetfulness to also forget Hashem, Who
brought you forth and Who does so much for you.

"I shall hide My face from them and see what their end will be."
(32:20)

QUESTION: What would be the end of Klal Yisrael if, G-d

forbid, Hashem would hide His face and not look after
their welfare?
ANSWER: There is no question in anyone's mind what would happen
with the Jewish people, G-d forbid, if Hashem were to stop taking an
interest in them, and it is unnecessary for the Torah to raise such a
question. However, Hashem is expressing His infinite love for Klal Yisrael
and is saying that even in a time when it appears as if "Astirah panai
meihem" - "I shall hide My face from them" - yet, "erah" - I will look
after their welfare and attend to "acharitam" - "their end" - i.e.
everything be well for them in the future.

"Were they wise they would comprehend this, they would

understand what their end would be." (32:29)

QUESTION: The word "zot" - "this" - is superfluous?

ANSWER: In the prayers on Rosh Hashanah and Yom Kippur we

proclaim, "U'teshuvah u'tefillah u'tzedakah ma'avirin et ro'ah
hagezeirah" - "Repentance, prayer, and charity avert the severity of the
decree." In all machzorim above these words are printed in small letters,
"kol, tzom, mamon" - "Voice (of prayer), fasting, money (for charity)."
The merit of the Jewish people is determined by how they excel in these
three things, and the total numerical value of the three is four hundred
and eight, which is also the numerical value of the word "zot".

This pasuk, which is read usually during the High Holiday season, is
alluding that "Were they wise they would comprehend 'zot' - the
achievements that are derived through - 'kol, tzom, and mamon' -
'voice, fast, and money' " - and "yavinu" - they would understand that it
plays an important role - "le'acharitam" - for their future, i.e. through it
they will merit to be inscribed in the Book of Life with all the best
materially and spiritually.

Hashem challenges the Jewish people, "Ubechanuni na bezot" - "Test

Me, if you will, with 'zot' - 'this' " (Malachi 3:10), i.e. perform the three
things which add up to "zot" - four hundred and eight - and "[See] if I do
not open for you the windows of heaven and pour out upon you
blessings without end." Unfortunately, there are people who do not
realize or refuse to recognize what can be accomplished through these
three things. King David says of such people, "Ukesil lo yavin et zot" - "A
fool cannot understand 'zot' - 'this' " (Psalms 92:7), i.e. the importance
of 'kol, tzom and mamon' which have the same numerical value (408) as
the word 'zot.'

"So it was that when Moshe finished writing the words of this
Torah onto a book, until their conclusion." (31:24)

QUESTION: According to the Zohar (Shemot 156a) Moshe

passed away Shabbat afternoon. According to Midrash
Rabbah (Devarim 9:9), Moshe wrote thirteen Sifrei Torah
 on the day of his passing, giving one to each tribe and
providing one to be kept in the Ark.Writing on Shabbat is
forbidden. Why did Moshe violate the law?

ANSWER: Moshe, in his holiness, recited a name of Hashem which

instructed the quill to write on its own. Writing which is not performed
physically by a human being is not forbidden on Shabbat.

A difficulty with this explanation is that a Sefer Torah which was written
miraculously, not by a human being, cannot be considered kosher.

Tosafot (Menachot 30a) writes that Moshe did not die on Shabbat but on
erev Shabbat - Friday. Perhaps the Midrash that says he wrote thirteen
sifrei Torah on the day of his passing follows this opinion.

Possibly the Midrash agrees with the Zohar that Moshe died on Shabbat,
but holds that his demise started on Friday and culminated on Shabbat,
and Moshe wrote the sifrei Torah on Friday when he felt his end drawing
near.

"See, now, that I, I am He and no god is with Me." (32:39)

QUESTION:

1. The word "atah" - "now" is superfluous.

2. Why is "ani" - "I" repeated twice?

ANSWER: According to the Kabbalists (see Megaleh Amukot) there are

a total of nine hundred and fifty-five heavens, and in each heaven there
are angels of different ranks. Angels cannot enter the top fifty-five
heavens, however, which are reserved exclusively for Hashem's
eminence. An allusion to this in the Torah is found in the pasuk, "Hein
laHashem Elokecha hashamayim ushemei hashamayim" - "Behold to G-
d, your G-d, belong the heavens and the highest heavens" (10:14), and
the word "hein" has the numerical value of fifty-five.

In all of Devarim, which was said by Moshe to Klal Yisrael, there are a
total of nine hundred and fifty-five pesukim. From the beginning of the
book till this pasuk are nine hundred pesukim, and from this pasuk till
the end are the additional fifty-five pesukim. With each pasuk Moshe
said, he penetrated one of the heavens and encountered angels of all
ranks. Upon reaching the nine hundred and first heaven, where there
were no angels but only Hashem himself, he said that Hashem says "See
now that I, I am He, and no god is with Me," repeating "ani" - "I" - to
emphasize that there are angels in all other heavens, but here "I" -
Hashem - am present all alone.
"I wounded and I heal, and there is no rescuer from My hand."
(32:39)

QUESTION: It should have said the reverse, "There is no

rescuer from My hand; I wound and I heal"?

ANSWER: An ill chassid who many doctors were unable to help,

desperately visited his Rebbe for a blessing and advice. He was told,
"Consult the professor in the town of Anipoli. He will cure you." The
ailing chassid spared no effort or money and made the arduous trip.
Upon arrival he was disappointed to learn that there was no professor,
no doctor, and not even a medical attendant in the tiny hamlet of
Anipoli. Dumbfounded, he returned to his Rebbe and told him that in
Anipoli there were no medical experts.

"Then tell me," asked the Rebbe, "What do the people of Anipoli do when
someone, G-d forbid, is sick?"

"What do they do?" said the chassid, "I suppose they have no other
option but to trust in Hashem and ask Him to send the healing from
heaven."

"He is the One," exclaimed the Rebbe. "That is the professor of Anipoli
that I referred you to. Put your faith in Hashem and He who helps the
people of Anipoli will surely help you too."

Hashem is saying "Machatzti" - "I wounded" - "ve'ani erpeh" - "and I

heal," [when the person realizes that] "ve'ein miyadi matzil" - "there is
no rescuer from My hand" - i.e. he honestly believes that it is not the
doctors who bring healing, but Hashem.

In this pasuk the word "Ani" is mentioned four times, which is an

allusion to what the Gemara (Megillah 29a) says that Hashem is always
with the Jewish people, and that even when they go into galut - exile -
the Shechinah - Divine Presence - is there together with them. Since the
exiles of the Jewish people are associated with four monarchies: Edom,
i.e. Rome, Media/Persia, Babylon, and Greece, "Ani," which is a
reference to the Shechinah, is written four times.

"And Moshe came and spoke all the words of this song in the
ears of the people, he, and Hoshea the son of Nun." (32:44)

QUESTION: Many years earlier Moshe had changed the

name of Hoshea to Yehoshua. Why now is he called
"Hoshea"?
ANSWER: According to the Jerusalem Talmud (Sanhedrin 2:6) when
Hashem changed the name of the matriarch Sarai to Sarah, He
comforted the "yud" by telling it that eventually it would be added to the
beginning of a man's name. Sarah's name-change took place one year
before the birth of Yitzchak. so she was then eighty-nine years old. Since
Sarah passed away at the age of one hundred and twenty-seven, her
name-change was in effect for thirty-eight years of her life.

In the second year after the Jewish people's departure from Egypt,
Moshe sent the spies to tour Canaan - Eretz Yisrael. At that time he
prayed for Hoshea and added the "Yud" from Sarah's name to his name.
Moshe's death took place at the end of the forty years of Jews' sojourn
in the wilderness. This pasuk is talking about Moshe's last Shabbat on
earth, which was exactly thirty-eight years after he took the "Yud" from
Sarah and added it to Yehoshua. Therefore on this particular day, which
marked the completion of the thirty-eight years the "Yud" was originally
supposed to be part of Sarah's name, Moshe called him by his original
name, Hoshea.

Alternatively, the Targum Yonatan ben Uziel (Bamidbar 13:16) writes

that when Moshe observed the humbleness of Hoshea, he added to his
name the "Yud", which is the smallest letter of the alef-beit, and thus a
symbol of humbleness, calling him Yehoshua.

This pasuk discusses the Shabbat when the authority was taken from
Moshe and given to Yehoshua. Now that Yehoshua was becoming the
new leader of Klal Yisrael, his Rebbe Moshe referred to him, omitting the
"Yud". He was telling him "As the leader of the Jewish community it is
necessary that you be highly respected and feared by all. No longer may
you be humble before all as you were up until now" (see Ketubot 103b).

"For it is not an empty thing for you [lit. from you]." (32:47)

QUESTION: It should have just said "for it is not an empty

thing." The word "mikem" - "for you" - is superfluous?

ANSWER: Moshe was telling the people, "If you find an emptiness, i.e.
unsatisfying quality, in Torah - the failure stems 'mikem' - 'from you.'
Obviously your effort and diligence is insufficient.

Alternatively, the Gemara (Chagigah 9b) says, "One who repeats his
chapter one hundred times is not to be compared with one who repeats
it one hundred and one times." When it was customary to review one's
studies one hundred times, one hundred and one times would
accomplish much more. For doing more than normal, the success
experienced is not just proportionate to the additional times, but far
greater (see Tanya, ch. 15).

The word "mikem" - "from you" - has the numerical value of one
hundred. The pasuk is teaching that should you find Torah unsatisfying,
the reason is "mikem" - the fault lies in you - you are only studying 100
times, i.e. not exceeding your normal routine.

Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights,
Thought-Provoking Ideas, Homilies And
Explanations of Torah Passages

Berachah

by Rabbi Moshe Bogomilsky

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Published and copyright © by Sichos In English

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"The Torah that Moshe commanded us is the heritage of the

Congregation of Yaakov." (33:4)

QUESTION: How can we reconcile our pasuk with Rabbi

Yosi's statement "Prepare yourselves for the study of
Torah 'she'einah yerushah lach' - for it does not come to
you through inheritance" (Avot 2:12)?

ANSWER: Torah is indeed the inheritance of the Jewish community at

large; however, this does not apply to the individual. He cannot rely on
the Torah's inherited aspect, but must study diligently and make every
effort to acquire Torah knowledge.

The Gemara (Berachot 57a) says, "Read not 'morashah' - 'inheritance' -

but 'me'orasah' - 'betrothed,' " - meaning that the Jewish people and the
Torah are betrothed to each other like a bride and groom. What was the
intent of the sages in changing the word?

A chatan and kallah during the period of eirusin - betrothal - experience

the highest degree of love. It is for this reason that when King Shlomo in
Song of Songs portrays the Hashem's love for the Jewish people, he
describes it as the love between a chatan and kallah anticipating their
marriage.

Perhaps our sages were puzzled by the contradiction between our pasuk
and the statement in Pirkei Avot. Therefore they have said, "Read not
'morashah' - 'inheritance' - because Torah is not an inheritance. Read
'me'orasah' - 'betrothed' " - and the Torah is telling us that the inherent
infinite love that each and every Jew has for Torah motivating him to be
ready to give his life for it, is a quality which is an inheritance of the
Jewish people and instilled in the heart of every Jew.

"May Reuven live and not die." (33:6)

QUESTION: Onkelos writes, "Umota tinyana la yamut" - "A

second death he shall not die." Everyone dies only once.
What is the uniqueness of Reuven?

ANSWER: During the days of the Roman Empire, ten sages were put to
death. The Roman king had seen in the Torah that the punishment for
kidnapping and selling a person is death (Shemot 21:16). He asked the
sages, "If a man is found to have kidnapped and sold one of his brothers
of the Children of Israel, what is the law?" They replied, "That thief shall
die." The king then declared that the sages' lives were forfeit, and they
were cruelly executed on behalf of their forefathers, Yosef's brothers.

The number of sages martyred was ten because Reuven returned home,
leaving only nine brothers present at the sale, so that the tenth sage
was in place of Hashem, Who cooperated in the kidnapping by not
revealing Yosef's whereabouts to Yaakov (see Rashi, Bereishit 37:33).
Hence, all the brothers who were involved in the sale of Yosef died "a
second death" through the sages who were martyred. The only one who
lived and died, and did not die afterwards "a second death," is Reuven.

"With them shall he gore nations together, to the ends of the

land; they are the myriads of Ephraim, and the thousands of
Menashe." (33:17)

QUESTION: Why regarding the enemies gored by Ephraim

does it say "rivevot" - "myriads" - and regarding the
enemies gored by Menashe it says "alfei" - "thousands"?

ANSWER: When Yosef brought Ephraim and Menashe to Yaakov to be

blessed, he positioned Ephraim with his right hand facing Yaakov's left
hand and Menashe with his left hand facing Yaakov's right. Thus,
Menashe would receive the right-handed blessing and Ephraim the left-
handed blessing. However, Yaakov maneuvered his hands, laying his
right hand on Ephraim's head and the left on Menashe's (Bereishit
48:13-14).

In Psalms (91:7) it is written, "One thousand will fall at your [left] side
and a myriad at your right." Consequently since Ephraim received the
right handed berachah, he will destroy myriads of the enemies and
Menashe, who was blessed with the left, will destroy thousands.
"Of Zevulan he said; 'Rejoice, O Zevulan, in your excursions, and
Yissachar in your tents.' " (33:18)

QUESTION: Instead of "betzeitecha" - which literally

means "your going out" - it should have said
"bemischarecha" - "your business enterprises"?

ANSWER: Zevulan was a successful businessman and Yissachar was a

Torah scholar. They entered an agreement that Zevulan would support
Yissachar for which Zevulan would receive a share of the merit due for
Yissachar's Torah study. This made Yissachar very happy because it
enabled him to study Torah in tranquillity. However, Zevulan was
distressed because he had to travel throughout the world to do business,
leaving him very little time to study Torah.

When the time comes for them to return to their Maker and come before
the heavenly tribunal, Zevulan will be very happy for the royal treatment
he will receive in consideration of the Torah study which is credited to
him. Yissachar, on the other hand, will be troubled upon realizing that
for comfortable amenities in the mundane world, he lost half the credit
for his Torah study.

Moshe alluded to this by saying, "Zevulan you will rejoice 'betzeitecha' -

'when you go out' - when the time comes for you to leave this world and
enter the eternal world. Yissachar, you too will rejoice, but it will be
primarily 'be'ohalecha' - when you sit in your tent studying Torah - but
not when you face the reality of the true world where you will only
receive partial credit for your Torah study."

"Of Zevulan he said; 'Rejoice, O Zevulan, in your excursions, and

Yissachar in your tents.' " (33:18)

QUESTION: Why is the berachah to Zevulan and Yissachar

in the same pasuk?

ANSWER: Zevulan and Yissachar established a partnership. Zevulan

engaged in business endeavors and supported Yissachar, who devoted
his time entirely to Torah study. Yissachar became the prototype of the
Torah scholar, and Zevulan the paradigm of the person engaged in
financial pursuits. The tradition of this partnership has been continued
throughout the years. Wealthy people have undertaken the support of
Torah scholars on the condition that the merit of their Torah study be
shared by both.

For such a partnership to be successful, it is important that each realize

his boundaries. The entrepreneur is not to mingle with the Torah study
of the scholar giving him restrictions as to what he should study, how he
should study, and what opinions he should voice. Likewise, the Torah
scholar should not take off time from his learning to get involved with
the businessman's activities and enterprises.

In view of their partnership agreement, Moshe blessed them together in

the same pasuk, but instructed each one to rejoice individually in his
respective field.

"Of Gad he said...He dwells like a lion, tearing off the arm and
even the head." (33:20)

QUESTION: Rashi explains this to mean that with one

swipe of their swords, the mighty soldiers of the tribe of
Gad would cut off the head and arm of the enemy.What is
the significance of such warfare?

ANSWER: In preparing the soldiers for war, the officers would announce
that those who were fearful of sins they might have committed should
not go out to the front lest they melt the heart of their fellows (see
20:8). The Gemara (Menachot 36a) says that speaking between putting
on the arm tefillin and the head tefillin is a transgression which makes
one unsuitable to be a soldier so that one must return from going to the
battlefield.

The tribe of Gad were mighty warriors. This is evident from Yaakov's
blessing to them, "Gad will recruit a regiment and it will retreat on its
heel," which is actually a prophecy that in their battle to conquer Eretz
Yisrael not one of their troops would be missing (see Bereishit 49:19,
Rashi).

The cutting off the head and arm with one swipe is testament to the fact
that they did not violate the law of not speaking between putting on the
tefillin on the arm and the tefillin on the head, and therefore they were
blessed with the phenomenal strength to destroy the enemy and not
lose any troops in the battle.

"So Moshe died there...And no one knows his burial place to this
day." (34:5-6)

QUESTION: Why is it necessary for the Torah to tell us

that "no one knows his burial place to this day"?

ANSWER: It was once common for debates to take place between

Catholic theologians and Torah scholars. In the course of these debates,
the priests would attempt to question the authenticity of Torah.
Once, such a debate took place between a Catholic priest and the
famous talmudist Rabbi Yehonatan of Eibeshitz. The priest asked the
Rabbi, "Since many people witnessed the departure from Egypt and the
splitting of the sea, I can accept the Torah account of these events as
correct, but how can we verify what the Torah says (Shemot 34:25) that
'he remained there with Hashem for forty days and forty nights - he did
not eat bread and did not drink water' "?

Rabbi Yehonatan replied, "The last episode recorded in the Torah about
Moshe is that he died and no one knew his burial site. If so, couldn't the
Torah have written that he never died, and that he went up to heaven
and continues to live on forever? Obviously, the Torah has no inclination
to falsify or exaggerate, and everything it tells us is the truth."

"He buried him in the valley, in the land of Moab, opposite Beit-
Pe'or." (34:6)

QUESTION: Rashi says that Moshe's grave was prepared

there from the time of the six days of creation to make
atonement for the sin of Pe'or. Why was preparation
necessary before the sin of Pe'or?

ANSWER: The Gemara (Avodah Zarah 44b) relates that Rabbi Gamliel
was once was bathing in a bathhouse that happened to be in the same
courtyard with an idol. He was asked, "Doesn't the Torah say 'v'lo yidbak
beyadecha me'umah min hacheirim' - 'No part of the banned property
may adhere to your hand' (13:18), which implies that one should
distance oneself as much as possible from idols and not derive any
benefit from them."

He replied, "The bathhouse was here long before the idol, and since the
idol came in to my territory, the prohibition of 'no part of the banned
property may adhere to your hand' does not apply."

Since some may wonder how was it permitted to bury Moshe next to the
idol of Pe'or, Rashi explains that his burial place was prepared in that
place long before the idol was put there; consequently, it is as though
the idol came into his territory and not the reverse.

"He buried him in the valley, in the land of Moab, opposite Beit-
Pe'or and no one knows his burial place to this day." (34:6)

QUESTION: The Torah is very precise about the location

where Moshe was buried. How is it possible that "no one
knows his burial place to this day"?
ANSWER: A small Jewish community in Poland was once looking for a
Rabbi. Upon hearing the fame of a young Rabbi who was recently
ordained with honors at a prominent yeshivah, they and sent a
delegation to visit him and to invite him to become the Rabbi of their
community. They were unable to offer him much financial inducement,
and knowing that the community was small and that there were very
few scholars learned in the Torah with whom he could associate, he
declined the offer.

When the delegation sensed its failure to realize its mission, one of the
men spoke up and said: "Do you know that some of the most prominent
Torah luminaries such as the Rambam, Rashi and the Rema are buried in
our community?" The Rabbi understood the implication. If he accepted
the position he would be successor to a whole galaxy of distinguished
Rabbis. Furthermore, after he had lived his span of life on this earth, his
earthly remains would come to repose in the cemetery of the community
alongside his distinguished predecessors.

The naive, unsuspecting Rabbi was won over and he accepted the
position. It was not long after coming to the community that the Rabbi
realized he had made a mistake. His salary was nothing to boast of and
not having any learned friends in the community he felt rather lonely.
One day, when he was especially lonesome, he decided that he would go
out and visit the cemetery and see for himself who his great
predecessors were. He walked through the length and the breadth of the
cemetery examining each monument carefully, but found no names that
he recognized.

He returned home and sent for the men of the delegation who had
visited him in the first place. When these men arrived he said to them,
"Gentlemen, you will recall that you told me that you have some of the
most prominent and distinguished Rabbis interred in your city. Please
tell me who are these Rabbis, these prominent scholars?"

The spokesman for the delegation answered, "Why, Rabbi, in our

community you will find Rashi buried. You will also find the Rambam and
the Rema interred here." At this the Rabbi became infuriated: "How dare
you say these things to me! The Rambam is interred in Tiberias, Rashi is
buried in France and the Rema's grave is in Cracow." The spokesman
again answered, "Rabbi, do not get angry with us, for we have spoken
the truth. You can go to Tiberias and visit their Yeshivas and shuls and
you will see that the Rambam still lives there. He is discussed, his words
are studied with the greatest respect. You can go through the Jewish
academies of France and you will see that Rashi lives there. Young and
old are engaged in studying his words. He is part of the life of everyone
who learns the Chumash and the Gemara. You can go to Cracow and
you will see that the Rema, the great Rabbi Moshe Isserles, still lives
there. The people live by the rulings he set forth in the Shulchan Aruch.

"However, in our community all these great and prominent leaders of

the Jewish people are dead and buried. You will not find anyone here,
among our young and old, repeating words of the Rambam or of Rashi
or of the Rema. It is true, Rabbi, that all these great masters of Jewish
law are 'buried' here in this community."

The Torah is telling us that Moshe is buried in the valley, in a place

where Torah light does not penetrate, and where Torah enlightenment is
altogether absent. He is buried in the land of Moab, among primitive and
uncivilized people. He is buried opposite Beit Pe'or - idol worshippers
may not have heard of Moshe. However, the Torah tells us, in the Jewish
community where children go to Yeshiva and elders study the Torah no
one knows his burial place to this day. Although Moshe physically died,
he still lives on and will continue to live as long as the Torah is studied.

"And no one knows his burial place to this day." (34:6)

QUESTION: The Gemara (Sotah 13b) relates, "The wicked

government once sent to the governor of Beit Pe'or, 'Show
us where Moshe is buried.' When they stood above, the
site appeared to them to be below. When they stood
below, it appeared to be above. They divided themselves
into two parties; to those who were standing above it
appeared below, and to those who were below it appeared
above."Why was the government eager to know where
Moshe was buried?

ANSWER: This Gemara can be interpreted as a metaphor for the

relationship between the nations of the world and the Jewish people.

Moshe was the one who gave the Torah to the Jewish people, and till
this very day it is referred to as Torat Moshe - the Torah of Moshe. It is
the spiritual life-source of Klal Yisrael, and throughout the millennia
nations of the world have endeavored to "bury" Moshe - i.e. influence
the Jewish people to assimilate and detach themselves from Torat
Moshe.

Some have advocated that "the burying of Moshe" can be accomplished

through an approach of "amdu lema'alah" - "standing above" - elevating
the Jews to high positions, giving them prestige and honor, so that
ultimately they will join the secular society and abandon the teachings of
the Torah. When this method failed, others tried "amdu lematah" -
"standing below" - pushing the Jews downward. They imposed harsh
economic restrictions upon them, discrimination, persecution and
oppression, anticipating that this would "bury Moshe" - force the Jewish
people to assimilate or be physically eradicated. And there have also
been advocates of combining the two approaches.

Thank G-d, all efforts have failed and no one has been able to find a way
to "bury Moshe" - extinguish the light of Torah from the Jewish people.
Jews and Torah are inseparable, and their attachment will be eternally
vibrant.
"The Children of Israel bewailed Moshe in the plains of Moav for
thirty days; then the days of tearful mourning for Moshe ended."
(34:8)

QUESTION: The Gemara (Temurah 16a) says that three

thousand halachot were forgotten in the mourning period
for Moshe. In an effort to recall the halachot they asked
Yehoshua to inquire [from heaven - see Maharsha] about
them. He told them, "Torah is not in heaven" (30:12), i.e.
after the giving of the Torah, all questions about Torah
laws have to be decided on earth and not in heaven (see
Bava Metzia 59b). They approached the prophet Shmuel
and he told them, "It is written, 'These are the
commandments that Hashem commanded Moshe to the
Children of Israel on Mount Sinai' (Vayikra 27:34), and a
prophet has no permission to add anything new." When
Pinchas was approached he replied like Yehoshua, "Torah
is not in heaven," and when Elazar was approached to
seek clarification, he gave a response identical to
Shmuel's.Why did two give one response and two
another?

ANSWER: When the people approached these four with their request to
find out the halachot, their intention was that they do it either by
making an inquiry via the urim vetumim or by using their prophetic
powers.

According to the Gemara (Yoma 73b), inquiries through the urim

vetumim can be made for a king. Yehoshua succeeded Moshe as the
king of Klal Yisrael, and thus they asked of him to inquire from heaven -
Hashem - through the urim vetumim regarding the halachot. Therefore
he told them, "Torah is not in heaven." Pinchas was a Kohen anointed
for war (see Sotah 43a), and he, too, had the right to inquire through
urim vetumim (see Yoma 83b), thus he gave the same reply.

Shmuel and Elazar were not in a capacity which would permit them to
inquire via the urim vetumim; hence, the intent of the people who
approached them was that they use their prophetic powers to make an
inquiry. Hence, they responded, "These are the mitzvot...and from this it
is learned that a prophet cannot add anything new to Torah."

"Never again has there arisen in Israel a prophet like Moshe."

(34:10)

QUESTION: It should have said, "velo yakum" - "there will

not arise" - in future tense?
ANSWER: The uniqueness of Moshe's form of prophecy was that while
all the other prophets received their revelations while dreaming and
lying down, Moshe would be standing upright and alert while Hashem
conversed with him (see Rambam, Yesodei Hatorah 7:6).

With the word "kam" which literally means "standing," the Torah is
saying, "There never again will be a prophet in Israel who will receive a
prophecy while 'kam' - 'standing'" - similar to the way Moshe received
his revelations.

"And by all the strong hand and awesome power that Moshe
performed before the eyes of all Israel." (34:12)

QUESTION: On Simchat Torah, as soon as we conclude

the reading of Devarim, we immediately start anew from
Bereishit to demonstrate that Torah is like a circle: it has
no end and no beginning. To accentuate this, it is
customary to connect the final words of Devarim with the
first words of Bereishit.What message can be derived by
this connection?

ANSWER: The final letter of the Torah is a "Lamed", and the opening
letter is a "Beis", which together spell the word "leiv" - "heart." This
alludes to what our sages say (Sanhedrin 106b), "Hashem desires the
heart" i.e., righteousness, as it is written, "Hashem sees into the heart"
(I Samuel 16:7)

The message implied is that Hashem does not judge people merely by
the extent of their Torah scholarship, but rather by the righteousness
and devotion to Him that is in their heart.

Alternatively, Rashi explains that the thing Moshe performed "before the
eyes of all of Israel" was the shattering of the Tablets, and Hashem
ratified His decision. The Gemara (Avodah Zarah 3a) says that at the
time of creation, Hashem made a condition that, "If the Jews will accept
My Torah, it is good, otherwise I will return you all to 'tohu vavohu' -
'unformed and void.' " If so, why did Moshe shatter the Tablets and not
worry about destroying the world?

The Gemara (ibid.) says that heaven and earth cannot be witness that
the Jews observe the Torah because they have a vested interest, as the
pasuk says, "Were it not for My covenant (Torah) day and night, I would
not have appointed the ordinances of heaven and earth" (Jeremiah
33:25). Tosafot asks, "But why isn't the mere fact of their existence
proof that the Jews observe Torah?" and answers that heaven and earth
exist in merit of the Jews' consent to accept Torah, as is indicated by
Hashem's condition that their existence is contingent "im Yisrael
mikablim et Torati" - "if the Jews accept My Torah" - without saying
"observe" or "study."

According to the Ba'al Haturim, the word "Bereishit" is an acronym for

"Barishona Ra'ah Elokim Sheyisroel Yikablu Torah" - "In the beginning
G-d saw that the Jews would accept the Torah." Consequently, when
Moshe caused the shattering of the Tablets "le'einei kal Yisrael" - "before
the eyes of the entire community" - he was not concerned that this
would affect the existence of the world because "Bereishit" - it will
remain in existence in merit of the Jews' original consent to accept the
Torah at the time it was offered to them.

Alternatively, Rashi explains the words "le'einei kal Yisrael" - "before the
eyes of all Israel" - as a reference to Moshe's shattering the Tablets
before their eyes. Rashi also explains that the reason for the Torah
starting with the word "Bereishit" is to teach that the world was created
"bishevil reishit" - "for the sake of things that are called 'reishit' -
'beginning.' " Among these things are the Jewish people who are called
"reishit tevuato" - "the first of His crop" (Jeremiah 2:3).

While superficially the shattering of the Tablets appears to be a

denunciation and an expression of the unworthiness of the Jewish
community, in reality Moshe loved Klal Yisrael deeply, as is evident from
his pleading with Hashem on their behalf. His intention with the
shattering of the tablets was not, G-d forbid, to degrade them or hurt
them, but on the contrary to inspire them to do teshuvah which
ultimately would elevate them.

To accentuate Moshe's love for Klal Yisrael, the Torah says that the
shattering of the tablets was intended specifically as a message "le'einei
kal Yisrael" - "for the Jews to see" - to inspire them to repent. However,
regardless of the status of the Jewish community, "Bereishit bara
Elokim" - The whole world should know that Hashem loves the Jewish
people and only because of "reishit" - "the Jews" - did Hashem create
heaven and earth for all to enjoy.