Parshat Ve'Zot

Parshat Ve’Zot Ha’Brachah: Simchas Torah

October 9, 2009 · Filed Under Uncategorized ·

Written by: Nathan Light

The main topic of this week’s parshah is the blessings that Moshe bestows upon each tribe just before his impending death. Before actually blessing the tribes, Moshe starts off by recalling the merit that makes the nation worthy of receiving a blessing:

“Hashem came from Sinai — having shone forth to them from Seir, having appeared from Mount Paran…” [Deuteronomy: 33: 2]

What exactly does the verse mean when it says that God came forth from the locations of “Seir” and “Paran” and what does it have to do with receiving the Torah at Mount Sinai?

Rashi (Rabbi Shlomo Yitzhaqi, 1040-1105, famed as the author of the first comprehensive commentaries on the Torah) explains that before approaching the Jewish people with the Torah, God first offered it to the descendants of Eisav, who dwelled in Seir, and to the descendants of Ishmael, who dwelled in Paran. After both of these nations refused to accept the Torah, God offered it to the Jewish nation who accepted it with open arms. It was this merit that Moshe recalls in order to show God that the Jewish people were fit for a blessing.

Although the nations of the world declined God’s offer, we are taught in the Talmud (a record of rabbinic discussions pertaining to Jewish law, ethics, customs and history) that in the end of days they seek forgiveness before God and ask for another chance; to accept the Torah anew. God accedes to their request, but not by offering the Torah. Rather God says “I have an easy commandment and its name is Succah. Go and perform it”. The Talmud then describes how the nations were not able to perform this commandment properly and it therefore demonstrated that they were undeserving of a second chance from God.

One may ask: If the nations were attempting to show their loyalty and commitment to the entire Torah, why did God offer them only one commandment? And why was it that God chose the commandment of Succah in particular?

Seemingly, we may suggest that by observing the commandment of Succah one is, in some fashion, committing himself to the entire Torah. How is that?

For seven days we leave the comfort of our homes and we dwell (eat, drink, sleep etc.) in the Succah. On a deeper level, we are meant to leave more than just our homes. The holiday of Succos requires us to leave our fixed mindset and routine that we have accustomed ourselves to throughout the entire year. In order to be enveloped by God’s loving embrace, which is represented by the Succah, we must force ourselves to go against our natural tendencies. Yes, it is uncomfortable and yes, it is difficult. But this is what is expected of us.

Accepting upon ourselves the yoke of Torah is seen in the same vein. As a Jew, committing ourselves to the Torah is meant to be an uncomfortable and difficult lifestyle. God doesn’t want us to live our lives as we see fit and only afterwards somehow squeeze in the Torah and its commandments. Accepting the Torah means accepting the whole Torah; we can’t pick and choose the commandments we wish to keep. Therefore, bringing Torah into our lives consequentially breaches the walls of our daily schedule and natural tendencies.

Only after sitting in a Succah for seven days and committing ourselves to internalizing this idea can we truly rejoice and find happiness (Simcha) within God’s Torah on the upcoming holiday of Simchas Torah.

Good Shabbos,

Chag Samayach,

NZL

Parshat Ve’Zot Ha’Brachah: Simchas Torah

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Parshat Shoftim: To Be an Officer

Parshat Shoftim: To Be an Officer

August 20, 2009 · Filed Under Shoftim, Weekly Parasha ·

Written by: Nathan Light

t the start of this week’s parshah, the Torah informs us of the rules and regulations involved in setting up a proper judicial system. The first verse of the portion writes: “Judges and officers shall you appoint in all your cities…” [Deuteronomy: 16:18] Rashi (Rabbi Shlomo Yitzhaqi, 1040 - 1105, famed as the author of the first comprehensive commentary on the Torah) distinguishes between “Judges” and “Officers“. “Judges” are the ones who perform the proper judgements and decide the various outcomes in court. “Officers” are the ones who enforce the law (even if physical force is necessary), ensuring that the guilty litigant fulfills the judgement that has been declared upon him.

The rest of the parshah deals with a lot of different laws and cases, which seem to fit in with the appointing of judges and how they are to rule in different cases. But the parshah barely returns to the duty of the officers. Only near the end of the parshah do we again read about the officers, but in a seemingly strange way. The Torah tells us the following:

“When you go out to the battle against your enemy…you shall not fear them, for Hashem your God is with you…let your heart not be faint, don’t be afraid, do not panic…Then the officers shall speak to the people saying ‘…Who is the man who is fearful and fainthearted? Let him go and return to his house…’ ” [Deuteronomy: 20: 1 - 8 ]

Parshat Shoftim: To Be an Officer

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Parshat Re’eh: Between Man and God and Man

Parshat Re’eh: Between Man and God and Man

August 14, 2009 · Filed Under Re'eh, Weekly Parasha ·

Written by: Nathan Light

This week’s parshah basically consists of an array of commandments. The parshah starts off with negative commandments; divine commands concerning actions we must stay away from. The bulk of these commandments relate primarily to idolatry, and to staying away from forbidden foods. The next half of the parshah then deals with positive commandments; divine commands concerning actions we must cling to in order to serve God. These include tithes, the sabbatical year etc.


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Parshat Re’eh: Between Man and God and Man

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Parshat Ekev - Israel: The Channel to Spirituality

Parshat Ekev - Israel: The Channel to Spirituality

August 7, 2009 · Filed Under Ekev, Weekly Parasha ·

Written by: Nathan Light

Among the many deep facets of this week’s parshah, there’s an idea that is worth noting. In the Talmud (a record of rabbinic discussions pertaining to Jewish law, ethics, customs and history) we find a discussion concerning Rosh Hashannah. An opinion in the Talmud states that Rosh Hashannah is designated as the new year for judgement; meaning, that at the beginning of the year (on Rosh Hashannah) heavenly judgement is already issued regarding what will occur in the (upcoming) year’s end. The Talmud brings a verse from the Torah to solidify its statement:

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Parshat Ekev - Israel: The Channel to Spirituality

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Parshat Va’Etchanan: Seeing the Land

Parshat Va’Etchanan: Seeing the Land

July 31, 2009 · Filed Under Va'Etchanan, Weekly Parasha ·

Written by: Nathan Light

At the beginning of this week’s parshah, Moshe recounts before the Jewish nation how he begged Hashem (God) to allow him to enter the land of Israel (previously, God decreed that Moshe was forbidden from entering, and Moshe was trying to rescind the decree). The following verse describes how Hashem answered him:

“…Do not continue to speak to Me further about this matter. Ascend to the top of the cliff…and see [the entire land of Israel] with your eyes, for you shall not cross this Jordan [river, to enter the land]” [Deuteronomy: 3: 26-27]

If you think about it, Hashem’s reply was rather taunting. Let’s use an example to bring forth our problem: Let’s say you were fasting for a day. Your friend, who wasn’t fasting, surely knew how badly you were thirsting for food. How would you react were he to hold up a piece of pie in your face and say “Hey buddy, I know you can’t eat this right now, but I’ll let you look at it for a while”? This would certainly force your mouth to salivate and increase your desire for food greatly, and the hardest part is that you wouldn’t even be able to satisfy that craving! There couldn’t be anything more annoying and irritating than that!

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Parshat Va’Etchanan: Seeing the Land

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Reflections on Tisha B

Reflections on Tisha B’av

July 28, 2009 · Filed Under Tisha Beav, Uncategorized ·

Written by: Florence

As we are quickly approaching Tisha B’av, one of the saddest days in Jewish history, I sit and reflect on current events and within the past couple years it is not difficult to be distressed. As we know on Tisha B’av we are mourning the destruction of both the holy temples and pray for our speedy redemption from exile. It is said that every generation that Moshiach hasn’t come it is as if the temple is being destroyed again. This is a very interesting statement and we can ask why this is the case. We understand that it is a great tragedy but is it that bad that it is as if we in our generation are destroying the temple? To try to explain this idea., we need to go back into history before the second temple was destroyed. The Gemara describes the story of Kamsa and Bar Kamsa and they explain that this was the cause of the destruction of the second temple. It is explained that there was a man named Kamsa who had a party and by accident an invitation was sent to Bar Kamsa, who was a man that Kamsa despised. When Bar Kamsa came to the party and even offered to pay towards his meal he was refused and Kamsa had him thrown out of his house. In his fury at the situation and that the rabbis who were there did not get involved to pacify the situation, he decided to get back at the rabbis by speaking slander against them to the Caesar. He told the emperor Caesar that the jews have rebelled against him and if he would give a Korban to the temple, he should see if they would accept it. In the meantime Bar Kamsa made a blemish on the animal and since a blemished animal could not be offered up as a korban, Caesar’s Korban was refused. As a result of this incident the temple was eventually destroyed.

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Reflections on Tisha B’av

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Parshat Devarim and Tisha B

Parshat Devarim and Tisha B’Av: Crying in Vain

July 24, 2009 · Filed Under Devarim, Holidays, Tisha Beav, Weekly Parasha ·

Written by: Nathan Light

This week begins the book of Devarim (Deuteronomy). The Rabbis consider this book, which is the final book of the five books of Moshe, as a review of events that have already transpired in the nation’s history. In this week’s Torah portion, we are reminded of the sin of the spies. Basically, before going into Israel the Jewish people requested to send out spies to scout out the land and come back with a report for the nation. The spies came back and told the nation that the inhabitants of the land were too strong to conquer and that it would be impossible to ever settle in Israel. Because of their lack of faith in Hashem (God), Hashem decreed that the present generation would not live to enter Israel, and would wander in the desert until they all died out.

A very interesting teaching is taught in connection to the sin of the spies. The Torah tells us, back in the book of Bamidbar (Numbers), that after hearing the evil report of the spies “The entire assembly raised up and issued its voice; the people wept that night” [Numbers: 14: 1] Our Rabbis teach us that in response to this weeping, Hashem declared “Because you wept for nothing, so shall it be that you will weep on this night throughout the generations”. That very night was Tisha B’Av (The ninth day of Jewish month of “Av”). The “weeping throughout the generations” that Hashem declared was referring to the future destruction of the first and second Holy Temples, that both occurred on that same day of Tisha B’Av.

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Parshat Devarim and Tisha B’Av: Crying in Vain

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Parshas Korach: Korach

Parshas Korach: Korach’s Flaw

June 25, 2009 · Filed Under Uncategorized ·

Written by: Nathan Light

The primary event in this week’s parshah is the revolt that is held against Moshe and Aharon. Led by a man named Korach, the rebellion stemmed from jealousy towards Moshe and Aharon because of their elevated status among the nation (Moshe was the nation’s leader and Aharon was the high priest). The following verse depicts Korach’s statement to Moshe and Aharon:

“… the entire assembly ¾ all of them ¾ are holy and Hashem (God) is among them, so why do you exalt yourselves over the congregation of Hashem?” [Numbers: 16: 3]

Korach believed that every individual in the entire nation was on the same spiritual plane, and that no one should be more privileged than anyone else. At first glance, his logic seems well in place. Everybody in the nation does have his or her part to play and no one should be considered superior in any way. But from the great divine punishment that befell these rebels, it is clear that Korach’s argument was indeed flawed. So what was the root of his error?

A Midrash (inherited teachings of Moses from Sinai) on this week’s parshah reveals different statements that Korach exclaimed towards Moshe as he was sparking the revolt. Korach used two different examples that conveyed the same message, intending to embarrass Moshe’s level of knowledge and, ultimately, his capability of leadership:

Korach asked Moshe “Consider a cloak made entirely of Tcheilet (See footnote); does the cloak require that one puts Tzitzit on it?” When Moshe responded “yes”, Korach laughed at him saying, “Regarding a cloak of a different type of material, placing only one thread of Tcheilet exempts it from the obligation of Tzitzit. This one, which is made entirely of Tcheilet, should it not exempt itself!?”

Korach then asked Moshe “A room full of Torah scrolls; does it require a Mezuzah (See footnote)?” Again, when Moshe answered “yes”, Korach laughed and said with amusement “Regarding an empty room, only one small parchment containing a few verses from the Torah is needed at its doorpost to exempt it from the commandment of Mezuzah. A room filled with scrolls containing the entire Torah, should it not exempt itself!?”

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Parshas Korach: Korach’s Flaw

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"...MY SABBATHS SHALL YOU OBSERVE..."

“…My Sabbaths shall you observe…” [Leviticus: 19: 3 and 30]

This week’s parshah contains a large amount of various divine commandments; let’s focus on one.

“…My Sabbaths shall you observe…” [Leviticus: 19: 3 and 30]

The question that many commentators ask is why the plural usage of “Sabbaths” is used. Why couldn’t the verse have just said “My Sabbath shall you observe” in the singular? Furthermore, why didn’t the verse say “Observe the Sabbath”? Why does God speak in a possessive context and refer to it as “My Sabbaths”?

I believe that by calling it “My Sabbaths”, God is hinting to us that we are meant to observe Shabbos in the same manner as He does. How can we know how God observes the Sabbath? Upon creation, the Torah describes to us how God chose the seventh day of rest and depicts, so to speak, how he “observes” Shabbos himself. The verse says:

“On the seventh day God completed His work which He had done, and on the seventh day He rested (שבת) from all His work which He had done” [Genesis: 2: 2]

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http://www.tzipiyah.com/2009/05/1037.html

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