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A compilation of selected Toral) insists,

thought-provoking ideas, homilies and explanations of passages

Volume V — Devarim

הועתק והוכנס אינטרנט www.lii1irewbooks.org

ע״י היים תשם״ז מי] Moshe Bogomilsky

New Expanded Edition 5766.2006 ! • ו VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM VOLUME V — DEVARIM

Published and Copyrighted © by Rabbi Moshe Bogomilsky 1382 President Street Brooklyn, New York 11213

All rights reserved. No part of this publication may be reproduced in any form or by any means, including photo-copying, without permission in writing from the copyright holder or the publisher.

First Impression — 5757-1997 Second Impression — 5760-2000 Third Impression — 5761-2001 Fourth Impression — Sivan 5763-June 2003 Fifth Impression — Adar II 5765-March 2005 Sixth Impression — Elul 5766-September 2006

ISBN 1-8808-8021-0 ISBN 1-8808-8022-9 (set) iii

Table of Contents

Foreword v

Note on Transliteration and Format vii

Devarim 1

Va'etchanan 15

Eikev 46

Re'eih 61

Shoftim 86

Ki Teitzei 107

Ki Tavo 140

Nitzavim 163

Vayeilech 171

Rosh Hashanah 181

Ha'azinu 204

Yom Kippur 210

Succot 223

Simchat Beit Hasho'eivah 225

Shemini Atzeret 228

Simchat Torah 230

Berachah 232

Appendix — Index to Derush material 246 לזכך כשמת, — Dedicated In loving memory of רח^^ר׳טשהעי׳ה — Rose Luxenberg On the occasion of her yahrtzeit — 23 Tevet — which coincides with the commencement of the reading of the Book of Shemot. Chumash Shemot starts with the founding of the Jewish nation which was preceded by the Egyptian bondage, afterwards the giving of the Torah and concludes with the construction of the Mishkan — Tabernacle. In all these, the Jewish women played a very significant role. The sages declare that in merit of the righteous women our forefathers were redeemed from Egypt and praise the women for rearing a generation worthy to be the recipients of Torah under the most difficult conditions. Prior to the giving of the Torah, Hashem instructed Moshe to speak to the women first and in the construction of the Mishkan the Torah records that the women contributed generously with their resources and dexterity. As the Book of Shemot — names, details the foundation of the Jewish nation, so too, does Grandma Rose represent our matriarch — the cornerstone and foundation of our family. Rose Luxenberg was an American-born true Aishet Chayil — woman of valor. Together with her husband she lived a simple but satisfying life. The real extent of their wealth was that they were samei'ach bechelkam — happy with whatever Hashem gave them. While working with her husband in their store on the Lower East Side, simultaneously she succeeded in rearing a family which brought them much-deserved nachat. Grandma Rose together with Grandpa Abe, was a woman, whose soul was wrapped up in love for her children and grandchildren, and no limitations of time or resources could hinder her dedication. Words are really meager to portray her, but those who merited to have such a mother or grandmother and witness their nobility, to enjoy their warmth, and to benefit from their love and concern, consider themselves blessed. Rose Luxenberg belonged to this class of women. Like her namesake, Rachel our matriarch, Grandma Rose was a tzadeikit, a very righteous woman. She lived here life like that of an angel, foregoing materialism and self servitude, to serve for her Creator, her husband and her family. Through her sweet and gentle ways, she was able to instill in those around her a sense of tranquillity and faith in G-d — an attitude which seemingly helped clear away one's most troubling problems. As a modest and humble woman, Grandma Rose used the simplest of worldly means to convey the lessons in life she knew were important — lessons which have had a great impact on, among others, her grandchildren. A walk with Grandma Rose on the boardwalk, replete with the sounds and sights of G-d's earth and ocean was just the right touch to make one feel satisfied and appreciative of all of life's gifts. Sharing a chocolate bar, an ice cream cone or a trip to the candy cabinet with Grandma Rose somehow provided all the sweetness one would need until one saw her the next time. And the dollar bills she insisted on giving each grandchild at the end of every visit represented her blessing for spiritual wealth and contentness. She is a credit to her Creator, her nation and her family, and her memory to this day, inspires those who knew her to emulate her righteous ways. Undoubtedly, like her namesake, the matriarch Rachel, she will intercede with Hashem from her heavenly abode in Gan Edenon behalf of her family, who lovingly recall and cherish her comforting love and kindness. Special thanks to our brother Michael who assisted in the preparation of the loving dedication. Randi & Arthur Luxenberg Elizabeth Jewel and Jacqueline Paige Motzoei Shabbos, 5th of Tevet, 5758 — The declared the month of Tevet as an auspicious time to publish and disseminate Seforim, celebrating the successful conclusion of litigation and the return of the Sefcnm to the library v

ב״ה

Foreword

This volume, Vedibarta Bam—Devarim, completes the series on Torah. Upon reaching this milestone, I humbly proclaim, "Mah ashiv laHashem kal tagmulohi alai" — "How can I repay Hashem for all the kindness bestowed upon me" ( 116:12).

At the outset, I stated that this was not a book of sermons. However, in response to requests from many readers, I have included a number of sermons in this volume that I delivered in past years in my shul during the High Holiday season. Additionally, in each volume there is an index of derush — sermon material — for various occasions, enabling the reader to find more thoughts to develop for High Holiday sermons.

Over the past two years I have learned a great deal about writing, editing, publishing, and distributing. I have found that to succeed in all these areas, assistance is imperative.

I am greatly indebted to my editor, Binyomin Kaplan of Tulane University, New Orleans, Louisiana. His scholarly and professional input, advice, and comments enhanced this work immensely. May he enjoy much success in all his pursuits.

This project became a reality thanks to the secretarial skills of my daughter, Yehudis Leiter. Demonstrating great love for Torah and devotion to her father, she assisted me in the development of Vedibarta Bam while simultaneously dexterously attending to the needs of her family. May she and her husband Shimon merit to enjoy good health, and much Yiddish and Chassidish nachas from their family.

Through the efforts of Rabbi Yonah Avtzon of Sichos in English, this work was published and disseminated to the public. The patience and talent of his assistant, Yosef Yitzchok vi

Turner, made the design and layout of Vedibarta Bam aesthetically pleasing. May their endeavors for Torah and Yiddishkeit be blessed with success.

On Simchat Torah, when the reading of Devarim is concluded, everyone blesses the one called up, "Chazak! Chazak! Venitchazeik!" — "Be strong! Be strong! And may we be strengthened!" (See Orach Chaim 139:11.) The Chabad custom is that the one called up to the Torah for the reading of the concluding verses also makes this declaration (see , 18 Tevet). Hence, at this juncture I pray that Hashem grant me — incidentally, three times "chazak" has the numerical value of 345, which is the numerical value of "Moshe" [see Ma'or Veshemesh, end of Bereishit] — and my wife Bracha longevity, good health, and strength to enjoy an abundance of Yiddish and Chassidish nachas from our family. May they be a dor yesharim yevorach — a generation of the upright who shall be blessed (Psalms 112:2).

Vedibarta Bam was compiled as a gift to our family with the intention of linking together our family members, past and present, through Torah. May this wish be realized in the fullest.

Rabbi Moshe Bogomilsky , 5757 vii

Note on Transliteration and Format

Transliteration generally employs the Sephardi accent, with the following usages:

1. Words with a final hei are spelled with a final "h." 2. "Ei" (the vowel-sound in "freight") is used for a tzere. 3. "Ai" is used for the vowel-sound in the word "tide." 4. An apostrophe is used between distinct consecutive vowels, as in "Ba'al." 5. An "e" is used for a vocalized sheva, i.e. "bemeizid," not "b'meizid." 6. "F" is preferred to "ph." 7. "O" is used for cholem. 8. Doubling of consonants is generally avoided. Use of Italics: Transliterated Hebrew words are generally given in italics without capitalization, except for proper nouns, which are capitalized and, in the case of names, not italicized. Some exceptions are made for very familiar Hebrew words, such as "Torah."

English and Hebrew: Names of Biblical persons and names of the books of the Pentateuch are given in Hebrew, but other books of Tanach are given in English; thus "Moshe" is preferred to "Moses," "Bereishit" to "Genesis," and "Proverbs" to "Mishlei." Generally English words are preferred to Hebrew ones, but often the content requires the use of the Hebrew.

Exceptions: Exceptions to these rules most often involve forms already familiar to the English reader, forms that would otherwise be awkward, and ones likely to be mispronounced.

DEVARIM 1

דברים ־ DEVARIM

״אלה הדברים אשר דבר משה אל כל ישראל״ "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 speech to Klal Yisrael on Shevat, and he passed away thirty- (אלה) "six days later on the seventh day of Adar. The word "eileh has the numerical value of thirty-six, and the Torah is alluding to the fact that for thirty-six days he spoke words of admon¬ ishment to Klal Yisrael. (אור החיים) * * *

QUESTION: Why did Moshe admonish them 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 renounced 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 Lamenta¬ tions, has the numerical value of thirty-six.) According to the , 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 a negative commandment, one adversely affects the day corresponding to that negative commandment. (See Zo- har, Bereishit 170b, Rambam, Introduction to .) Moshe knew through Divine inspiration that the would ultimately be exiled for violating thirty-six negative 2 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

commandments (Sanhedrin 104a), which would affect thirty-six days of the year. Therefore he admonished them for thirty-six days as a corrective. (בית יעקב - ברכות טוב)

* * * It is interesting to note that Parshat Devarim is always read on the preceding Tishah B'Av, the day when the book of Eichah — Lamentations — is read.

״וחצו־ת ודי זהב״

(״ (And Chazeirot and Di-zahab.1:1"

QUESTION: Rashi explains that "Chazeirot" refers to Korach's rebellion, which took place near Chazeirot. "Di- zahav," 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 the singular. Thus, in the pro¬ hibition against making idols and idol worship, You said "Lo yiheyeh lecha" — "There shall not be to you [singular]." If you intended this to apply to the entire population, You should have said "lo yiheyeh lachem" — "There shall not be to you [plural]" (see Shemot 20:2, Rashi). When Korach and his cohort fought with Moshe and Aharon, they argued, "The entire assembly is holy and Hashem is among them. Why do you exalt yourself over the congrega¬ tion of Hashem?" They meant, "You are no holier than anyone else since at Mount 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 DEVARIM 3

proclaimed that "Everyone is holy because everyone heard Hashem's voice at Sinai," he refuted Moshe's defense. Hence, the sin of Jewish people became apparent and it was necessary for Moshe to rebuke them for making the golden calf. (שם משמואל)

״בין פארן ובין תפל ולבן וחצו־ת ודי זהב״ "Between Pa ran and Tophel, and Laban, and Chazeirot, and Di- Zahav." (1:1)

QUESTION: The expression "bein" — "between" — is superfluous. It should have just said "v'paran v'tofel" — "and Paran and Tofel" — as in the phrase "vachatzeirot vedizahav" — "Chatzeirot and DiZahav"? ANSWER: Superficially, it is puzzling that Moshe admon¬ ished 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 — where they contended with Hashem and vehemently complained, "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). Rashi explains that "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" — they slandered — the manna which is Lavan — white — and they said, "our soul is disgusted with the insub¬ stantial food" (ibid. 21:5). The Jews' complaint about the lack of water and the smiting of the rock took place before their murmurings 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 the iniquity of complaining about lack of water 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" — was that he feared that 4 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM they were likely to bring up his sin of smiting the rock, and he would be faced with a situation where instead of rebuking them, they would retort "take the beam from between your eyes" (see Bava Batra 15b). Therefore, he sufficed with hinting to the waters of strive subtly. (כלי יקר)

״דבר משה אל בני ישראל״

"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 accord 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 encouraging the person 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 liter¬ ally to mean, "Do not bring up the sin to him" — that is, 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 until immediately before his death so that his words would be accepted and they would not have to face him constantly and be embarrassed.

(דברי שאול) DEVARIM 5

״אחרי הכתו את •יח! מלך האמרי אשר יושב בחשבון ואת עוג מלך הבשן אשר יושב בעשתרת באדרעי"

"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 until after the conquest of Sichon and Og? ANSWER: Moshe, the first leader of Klal Yisrael, was con¬ veying a message to the leaders of future generations. It is human nature to reject 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 is recognized as a good friend, his words of admon¬ ishment will 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.

״הואיל משה באר את התורה הזאת״ "Moshe began explaining this Torah." (1:5)

QUESTION: The word "ho'il" — "began" — appears super¬ fluous. 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 concludes a discussion with the word "teiku" which is an abbreviation for "Tishbi yetareitz kushi'ot ve'abayot" Eliyahu the] Tishbi will resolve]" — (תשבי יתרץ קושיות ואבעיות) 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. can be rearranged to (הואיל) "The letters in the word "ho'il read "Eliyahu" . While Moshe explained the Torah very clearly, he knew that in future generations difficulties would 6 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM arise in comprehending Torah subjects and, therefore, he hinted that any lack of clarity will ultimately be elucidated through the prophet Eliyahu. (עשרה מאמרות)

״לא אוכל לבד״ שאת אתכם, ה׳ אלקיכם הרבה אתכם והנכם היום ככוכב״ השמי• לרב״

"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 separated by great distances. Thus, when Jews are united, they are compared 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." (אפיקי יהודה)

״ה׳ אלקי אבותיכם יוסף עליכם ככם אלף פעמים״

"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 super¬ fluous? 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 DEVARIM 7

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.' " (עיטורי תורה)

״הי אלקי אבותיכם יוסף עליכם ככם אלף פעמים״

"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 con¬ tain 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 such 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 population of six hundred thousand should be multiplied by one thousand, making the Jews a nation 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 "making you so many more as you are" they will be one million two hundred thou¬ sand, 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. (בינה לעתים) * * *

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 8 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM 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. (מעינה של תורה)

״ה׳ אלקי אבותיכם יוסף עליכם ככם אלף פעמים״

"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 superabundance — 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 parsa [square]. (A parsa equals 2.385 miles.) The Gemara (Pesachim 94a) says that the world is six thousand parsot i.e. the sun travels 6,000 parsaot in its circuit across the world from east to west — sunrise to sunset (Rashi). ,(פעם) "is a plural for "pa'am (פעמים) "The word "pe'amim and the minimum of a plural is two. Consequently, "elef pa'am" — "one thousand times" — can mean that the Jewish people should be spread over a territory which is one thousand times larger than the current territory (1000 x 3 parsa = 3,000 parsaot), and "elef pe'amim" means to spread over a territory which is two thousand times larger than the current territory (2000 x 3 parsa = 6,000 parsaot). Since Moshe blessed the Jews that their camp should be spread over an area of six thousand parsa, his blessing is actu¬ ally "from one end of the world to the other." (חנוכת התורה) DEVARIM 9

״ה׳ אלקי אבותיכם יוסף עליכם ככם אלף פעמים״

"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'esheh otecha 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 otecha 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. There¬ fore, 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 in¬ crease. 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." (פנים יפות)

״יוסף עליכם ככם אלף פעמים ויברך אתכם כאשר דבר לכם״ "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 com¬ plained to Moshe, asking why he had set a limit to their blessings. 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 — "A-mighty G-d." When the letters of these two words are spelled out in full — — the numerical value, counting the entire statement as one (known in Gematria as "im hakollel") is one-thousand. 10 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

When the Jewish people complained that Moshe's set a limitation on their blessings, 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." (שלייה)

״ותקרבו! אלי כלכם ותאמרו נשלחה אנשים לפנינו ויחפרו לנו את הארץ״

"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, "At the receiving of the Torah the young honored the elders, letting them go ahead, and the elders honored the leaders by letting them go before them. At the sending of the spies, however, all of you approached me in confusion, the young pushing the eld¬ ers and the elders pushing the leaders." Why, in admonishing them for their improper behavior, does he also bring in their good behavior at Mount Sinai? ANSWER: Moshe was admonishing them not only for their behavior in connection with the spies, but also for their behav¬ ior 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 lead¬ ers. "However, after observing such refined character traits, I was greatly puzzled when I saw the opposite take place in re¬ gard to Eretz Yisrael. In retrospect, I then realized that you are far from a refined people. I surmised that since Torah repre¬ sents spirituality and requires diligent study and performance of mitzvot, your deference to the elders was not an expression of respect, but, rather the consequence of spiritual apathy. Since you were uninterested in a spiritual life you said, 'Let the eld¬ ers, who are already retired and less interested in worldly matters, engage in the study of Torah.' DEVARIM 11

"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 lead¬ ers aside and running before them." (כלי יקר)

״וישמע ה׳ את קול דבריכם ויקצף״

"G-d heard the sound of your words, and He was incensed." (1:34)

QUESTION: The word "kol" — "sound" — is superfluous? The pasuk 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 that Shimon is 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?!" (with a question intonation) 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 that 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 although their words were superfi¬ cially 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?!" — a ques¬ tion rather than a declaration. (פון אונזער אלטען אוצר) 12 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

״זולת״ כלב בן •פנה...גם ב״ התאנף ה׳ בגללכם לאמו־ גם אתה לא תבא שם. יהושע בן נון...אתו חזק כי הוא ינחלנה את ישראל" "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 state, "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 provocations of the people, and the iniquity of the spies, which caused Hashem to swear, "If even a man of these people, this evil gen¬ eration, shall see the good land that I swore to your forefathers except for Kaleiv and Yehoshua" (1:35). Superficially, it is puz¬ zling that Moshe — in the middle of listing Kaleiv and Yehoshua as the two exceptions who would come to Eretz Yisrael — mentions something apparently completely unrelated, "With me, as well, G-d became angry because of you, saying, 'You, too, shall not come there.'" Although 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 great difference between them? Moshe is explaining that the reason for the major distinc¬ tion 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 DEVARIM 13

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 ref¬ erences to Kaleiv and Yehoshua, is not rebuke, but is inserted parenthetically to explain why Yehoshua will hold such a prominent position when the Jewish people would enter Eretz Yisrael. (לקוטי שיחות חי״!)

״פנו לכם צפנה. ואת העם צו לאמר אתם עברים בגבול אחיכם בני עשו הישבים בשעיר״

"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 in¬ struction was that "You will be passing through the boundary of your brothers the children of Eisav, do 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 Yaakov deceived Yitzchak to steal the berachot, which were really intended for their ancestor Eisav. They, therefore, despise the Jewish people and seek ways to seize 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 direc¬ tion, 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 14 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

remember that 'penu lachem tzafonah' — go in the direction of 'tzafun' — hiding — i.e. keep your wealth and success con¬ cealed. Do not arouse their animosity, and jealousy. (כלי יקר) * * * One who recites the Shemoneh Esreih 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," the sages are possibly intimating 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. (אוצר חיים בשם גלילי זהב)

״רק הבהמה בזזנו לנו״

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

QUESTION: Further on in the text, while 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 pro¬ voke war with them" (2:9, 19). However, since they were already conquered by Sichon and technically no longer in con¬ trol of their lands, it became permissible for the Jewish people to take the lands for themselves (see Gittin 38a). 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. In allusion to the double booty, the word ".is written with two "zayins (בזזנו)'"bazaznu" (וידבר משה) VA'ETCHANAN 15

ואתחנן ־ VA'ETCHANAN

״ואתחנן אל n׳״ (״ (And I implored G-d.3:23"

QUESTION: According to the Midrash Rabbah (11:10) the which has the numerical value of (ואתחנן) "word "Va'etchanan five hundred and fifteen, teaches us, 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 decreed 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, 16 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM 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 passed away, 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 until 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 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.

(פני יהושע, ברכות ל״ב ע׳׳א)

״ואתחנן אל ה׳ בעת ההוא לאמו־״ "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 had been annulled." VA'ETCHANAN 17

What is the connection between the conquest of Sichon and Og and Moshe entering the promised land? ANSWER: Moshe received his punishment forbidding him to enter Eretz Yisrael because he struck the rock in order to bring forth its water instead of speaking to it. Moshe actually did this out of concern for the welfare of the Jewish people. He feared that if he would speak to the rock and it would obey, it would give Satan an opportunity to prosecute 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 commandments — the Torah." Nevertheless, Moshe was punished, which shows that although 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 although his act 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 could 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, Moshe concluded that Og's downfall was due to his evil thoughts, although his action was good. Thus, he thought that his case would now then be favorably reconsidered, and because of his good intentions the vow forbidding him entry to Eretz Yisrael would be annulled.

״ואתחנן אל ה׳...ויתעבו־ ה׳ ב״ למענכם״ "I implored G-d...But G-d became angry with me because of you." (3:23, 26)

QUESTION: According to the Ramban (3:24), Moshe concluded his rebuke to the Jewish people with this statement. 18 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

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 it was because of them that 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 on their behalf. 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 enter 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." (שמעתי מאחי הרב שמואל פסח שי׳ באגאמילסקי)

״אעברה נא ואראה את הארץ הסובה״

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

QUESTION: The word "na" — "I pray" — seems extra. The pasuk 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, 'e'ebrah' — let me go over (exceed) the normal life- VA'ETCHANAN 19

the fifty-first year so that I — (נא£ 'span a bit more, and enter 'na will be able to see the good land."

Hashem told him, "Rav" — "Let it suffice to you that you fifty additional years (3:26). I cannot give you — (לך£ 'have 'lach 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.' "

(בית יעקב ר׳ יעקב הכהן דיל טראב - מסלתון ראב״ד ביירות) * * *

since [he is" — (בשגם£ "Incidentally, the word "beshegam also flesh]" — has the numerical value of three hundred and forty-five, which is also the numerical value of the name "Moshe" , and is hinting that a mortal man — Moshe — will be born who will live one hundred and twenty years. (חולין קל״ט ע׳׳ב, רש״י)

״ויאמר ה׳ אל״ רב לך אל תוסף דבר אל״ עוד בדבר הזה״

"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, "Tachanunim yedaber rash ve'ashir ya'aneh azot" — "The poor use entreaties, but the rich respond roughly" (Proverbs 18:23). The Midrash Rabbah (2:4) compares Moshe to the poor man who uses entreaties and Hashem to the rich man because of his harsh response, "It is too much for you! Do not continue to speak to Me."

How does the Midrash justify describing Hashem in such a way?

ANSWER: Jewry eagerly anticipates the ultimate redemption through Mashiach. He will be a descendant of King David, whose ancestors are 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). 20 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

The word "rav" is an acronym for the names and In addition to the acronym, in order to spell out the name in full, an additional and are necessary, and to spell out , an additional and are necessary. These .(azot) ״עזות״ missing letters compose the word

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 alluding to Ruth and Boaz. While Moshe delivered a heart rending plea to be allowed to enter Eretz Yisrael, Hashem's response was with "azot," which means that the word "rav" together with the letters of "azot" should serve as a message to Moshe that the ultimate redemption must come through Mashiach, the descendant of Ruth and Boaz. (מעינה של תורה)

״אל תוסף דבר אל״ עוד בדבר הזה״

"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), then 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, for once a person dies, he becomes "free" of Torah and mitzvot, insofar as he can no longer study Torah or perform mitzvot (Shabbat 30a). 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 VA'ETCHANAN 21

speak to me further on this subject; do not repeat your statement so that I will be bound to honor your plea." (חנוכת התורה)

״אל תוסף דבר אל״ עוד בדבר הזה״

"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 ready to enter Eretz Yisrael but first Moshe had to die in the wilderness. The Gemara (Berachot 54b) says that if one prays at length, Hashem reciprocates with long life. If Hashem had let Moshe extend his prayer, he would have merited long life, thus delaying the Jewish people's entry into Eretz Yisrael. (לקוטי בתר לקוטי בשם הרבי ר׳ העשיל זצ״ל)

״לא תםפו על הדבר אשר אנכי מצוה אתכם ולא תגרעו ממנו״ "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 the amount he borrowed. 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 have very prominent people at my house. Please 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 back two. 22 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

"Tomorrow" passed and the neighbor did not come back with even the one candelabra. He called to ask when he could expect the candelabra returned. The lender sighed and said, "I feel terrible to tell you this, 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're 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. O (KJ.I1 IIJ I Jul I)

״ואתם הדבקים בה׳ אלק״כם חיים כולכם היום״ "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." This pasuk should just have said "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 VA'ETCHANAN 23

brings health to his body through the two hundred and forty- eight words of the Shema (see , 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 the Shema), "chaim kulchem hayom" — "you are all alive today" — since all your limbs will be blessed with good health.

״ואתם הדבקים בה׳ אלקיכם חיים כלכם היום״ "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 (e.g. 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 forever. (אור החיים)

״ראה למדתי אתכם תקים ומשפסים כאשר צוני ה׳ אלקי לעשות כ! בקרב הארץ אשר אתם באים שמה לרשתה״ "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"? 24 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

ANSWER: There are people who properly observe Torah and mitzvot at home, but when they are with 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 may lack Torah true orientation.

Moshe told 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 accordingly. (ערבי נחל)

״השמרו לכם...ועשיתם לכם פסל תמונת כל אשר צוך ה׳ אלקיך״

"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. Should not the pasuk have said, "as G-d has commanded you not to do"?

ANSWER: A pessel is a lifeless image carved into wood or stone. 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. (ר׳ מנחם מענדל זצ״ל מקוצק)

״ובקשתם משם את ה׳ אלקיך ומצאת״ "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 the plural and concludes "umatzata" — "you will find" — in the singular?

ANSWER: While it is permissible for one to pray individually, our sages (Berachot 8a) have emphasized the VA'ETCHANAN 25

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

One who prays individually is under much scrutiny in Heaven, but when he prays 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, 'uvikashem' — 'if you do your seeking together with the public' — and not individually, be assured that 'umatzata' — 'you will find' — that is, receive your desires from Hashem. (ר׳ שמחה בונים זצ״ל מפשיסכא)

״ובקשתם משם את ה׳ אלקיך ומצאת כי תדרשנו בכל לבבך ובכל נפשך״ "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 the pasuk says "uvikashtem" — "and you shall seek" — in the plural — instead of "umatzata" — "and you will find" — in the 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, and 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 bechol levavecha" — "you searched for Him with all your heart." (פרח לבנו!) 26 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

״אז יבדיל משה שלש ערים בעבר הירד! מזרחה שמש״

"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 set aside?

ANSWER: When the Jews came to Eretz Yisrael, there were six cities of refuge: three on the eastern side of the Jordan, and three in Eretz Yisrael proper. When Mashiach will come, 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." Similarly it could be said that our pasuk was written in the future tense to hint to us that when Mashiach will come and the resurrection of the dead takes place, Moshe will set aside 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 will 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, Moshe 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). (בית יעקב בשם זךע אבךהם) "[

״וזאת התורה אשר שם משה לפני בני ישראל״ "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. VA'ETCHANAN 27

What is the connection between this pasuk and establishing cities of refuge?

ANSWER: Many people are reluctant to start things which they do not expect to complete. However, our sages teach us that if a comes to hand, "al tachmitzenah" — "do not allow it to become 'leavened' by delaying its performance" — that is do as much of it as you can, although you may not be the one to ultimately complete it (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. For example, King David knew that he who would not 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 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, although he would not be the one to ultimately 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 setting aside the three cities which, at the time served no purpose, he taught an important lesson 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. (כלי יקר) 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 be protected until 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 28 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM unintentionally, thereby causing spiritual damage to his soul, can heal it and find refuge for it by entering into Torah study.

By juxtaposing Moshe's setting aside the cities of refuge with the words, "Vezot haTorah asher sam Moshe lifenei B'nei Yisrael" — "This is the Torah that Moshe placed before the Children of Israel" — the Torah is alluding that Torah study provides refuge from the spiritual harm caused by iniquities. (כלי יקר)

״אנכי עמד בין ה׳ וביניכם״

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

QUESTION: Instead of "anochi omeid" — "I was standing" — Moshe should have said "amadeti" — "I stood"?

ANSWER: The Gemara (Sotah 5a) says that Hashem so despises arrogant people 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" — being egoistic and conceited — "omeid" — "stands" — is a barrier — between a person and Hashem. (ר׳ יחיאל מיכל זצ״ל מזלאטשוב) * * *

A chassid once visited his Rebbe and spoke very arrogantly about himself. The Rebbe looked sternly 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 suggest that 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.'"

Upon hearing the Rebbe's words, the chassid fainted. After he was revived, he asked the Rebbe how to rectify his improper behavior, and the Rebbe said, "The prophet is also teaching us, 'Im yisateir ish bamistarim va'ani lo' — 'if a person hides in secret and the "I" does not exist' — that is, he is humble and VA'ETCHANAN 29

unassuming — then arenu ne'um Hashem' — 'Hashem says: This person I want to see.' "

״לא תשא את שם ה׳ אלקיך לשוא״ "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 after arriving, 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. I therefore decided to shave off my beard and peiyot, so that my beard and peiyot, which represented my Yiddishkeit, should not help them sell non-kosher meat."

Unfortunately, throughout history, the nations of the world have persecuted and tortured Jews under the guise of doing it for the "sake of Heaven (G-d)." They claimed that the Jews are to be blamed for society's problems and deserve to be oppressed. Also, among Jews it is common for one person to hurt another while claiming that it is a "mitzvah" to do so.

Hashem's command "Do not mention My Name in vain," may be interpreted as, "Do not exploit My 'Name' " — Torah and religion — as a means of justifying your iniquities. Do not attempt to cover them up with a veil of righteousness and virtue. 30 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

This poignant Divine message put a shiver through everyone, and the entire world trembled in fear. (מצאתי בכתבי אבי הרב שמואל פסח דיל באגאמילסקי)

״שמור את יום השבת לקדשו כאשר צוך ה׳ אלקיך״

"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," means that the command to safeguard the Shabbat was already given at Marah (see Shemot 15:25). Why in the repetition of the Ten Commandments is it necessary to inform 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 their 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 tasks 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."

(כתב סופר) VA'ETCHANAN 31

״שמור את יום השבת לקדשו...וזכרת כי עבד היית בארץ מצרים...״

"Safeguard the Shabbat day to sanctify it...You shall remember that you were slaves in Egypt..." (5:12,15)

QUESTION: In the (Shemoneh Esreih) of Shabbat there is a prayer, "Yismechu bemalechutecha Shomrei Shabbat" — "Those who safeguard the Shabbat shall rejoice in Your kingship." Why, in the Ari , in the Amidah of and Musaf does it conclude with the words "zeicher lema'asei bereishit" — "a remembrance of the work of creation" — which are omitted in ?

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 day. 2) To remind us that we were freed from Egyptian bondage by Hashem in order to keep His commandments. The command to observe the Shabbat was first 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 evening Amidah when we say, "You have consecrated the seventh day for Your Name's sake, for 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' — 'a remembrance of the work of creation.' " The middle blessing of the Shabbat 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 is inscribed shemirat Shabbat — the observance and safeguarding of Shabbat." The prayer continues "Veshameru 32 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

b'nei Yisrael et haShabbat" — "And the children of Israel shall safeguard 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 Amidah the concept of shemirat Shabbat — safeguarding the Shabbat — is emphasized, obviously it is referring to the version in Devarim in which "shamor" is used. And 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 (i.e. Marah) 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." (שער הכולל פי״ז אות כ״ט, לבוש סי׳ רע״א סעי׳, יי, ומטה משה ח״ד וסי׳ ת״ס ומצינו ״אד׳ שהיא לשון הקדמה כמא דתימא ״קדם מפעליו מאז״(משלי ח, כ״ב))

״כבד את אביך ואת אמך כאשר צוך ה׳ אלקיך״ "Honor your father and mother as G-d, your G-d, has commanded you." (5:16)

QUESTION: Rashi explains that, "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 care the parents bestowed upon their children. Torah, however, regards this as an erroneous rationale.

In the wilderness, everyone, young and old, children and parents, were sustained through the manna which fell from heaven. Their clothes miraculously grew with them and were VA'ETCHANAN 33

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. (כתב סופר)

״לא תרצח״ "You shall not kill." (5:17)

QUESTION: When studying Torah alone the word is read "tirtzach" with a "patach." In communal reading (keriat hatorah) the word is pronounced 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 kol 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 an issue. Either way, irreparable harm can be committed. (הגר״א) 34 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

״מי יתן והיה לבבם זה להם ליראה אתי ולשמר את כל מצות׳ כל הימים״ "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 distract man from fearing Hashem and observing His commandments. Therefore, the Torah advises those who wish to overcome temptation that "vehayah levavam zeh lahem" — "this heart should be theirs" — controlled by them and not controlling them. (ר׳ שלמה זצ״ל מראדומסק)

״שמע ישראל ה׳ אלקינו ה׳ אחד ״

"Hear 0 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 ש־ד־י raise your eyes on high." [To whom?] To" — מרום עיניכם שחרית, מנחה, [?A-mighty King of the world. [When — מלך עולם — morning, afternoon, and evening. One who heeds this absolute ,עול מלכות שמים dictum will merit to acquire submission to the yoke of heaven. (אבח־רהם) * * * The Jewish people are sometimes referred to as B'nei Yaakov and sometimes as 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 deserve the title "Yisrael." VA'ETCHANAN 35

Rabbi Shmuel Schneerson, the fourth Lubavitcher Rebbe, שאו מרום — שמע once told a chassid in a private audience that — "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, that is, meditates on the greatness of the Creator, he thereby elevates himself and becomes worthy of being called Yisrael. (ספורי חסידים)

״שמע ישראל ה׳ אלקינו ה׳ אחד... בשכבך״ "Hear 0 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 who was defiled is permitted again to eat terumah." Why does the mishnah link 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 the Shema 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 are lacking in their inter-human relationships. The mishnah is, therefore, teaching us 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 , 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 36 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

stand before Hashem to pray. In its merit the prayers of the individual are accepted. (היום יום כ״וז ניסן, ב׳ תמוז)

״שמע ישראל ה׳ אלקינו ה׳ אחד... בשכבך ובקומך״

"Hear 0 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" represents 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 are 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 going well, one must also praise Hashem "in the evening" when things seem dark and difficult. (כתב סופר, ועי׳ רשימות כ״ק אדמו״ר חוברת י׳׳ג) * * *

The first Mishnah of the Talmud begins with the words "mei'eimatai korin et hashema be'arvit" — "From what time may one recite the Shema in the evening?" A story is related that when Rabbi , the founder of Chabad Chassidut became a disciple of the Maggid of Mezritz, it was arranged for him to study 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 — the hidden, esoteric Torah teachings.

They began with Berachot, the first tractate of the Talmud and 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 the Shema in VA'ETCHANAN 37

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 us a directive at the very beginning of the Oral Torah that the proper 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). (שיחות כ״ק אדמו״ר, י״ט כסלו, תשי״ג)

* * * A similar story is told about Rabbi Zusha of Anipoli who once approached Rabbi Shmelke of Nikolsburg to teach him Torah. Rabbi Shmelke suggested, "If you teach me the esoteric teachings of Torah, I will teach you the revealed teachings of Torah," Rabbi Zusha agreed. Then Rabbi Shmelke asked him, "What would you like me to study 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,' that is, a Jew should recite the Shema permeated with fear of Hashem." (ספורי חסידים)

״שמע ישראל ה׳ אלקינו ה׳ אחד״ "Hear 0 Israel, G-d our G-d, G-d is the One and Only." (6:4)

QUESTION: Why is the Shema recited in the of the Musaf Amidah on Shabbat? ANSWER: 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 38 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

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, 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. (שבולי הלקט אות מ״ה, ועי׳ לבוש סי׳ תכ״א)

״ושננתם לבנך ודברת בם בשבתך בביתך ובלכתך בדרך ובשכבך ובקומך״ "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 all parents to see their 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. (ר׳ יוסף זצ״ל גרינוואלד מפאפא) * * * (בראשית) "The Written Torah starts with the word "Bereishit — "in the beginning." The Oral Torah starts with the word From what time." Thus the first letters" — (מאימתי) "Mei'eimatai" of the Written Torah and the Oral Torah spell the word "bam" VA'ETCHANAN 39

in them." Hashem's instruction is that at all times one" — (בם£ should be engaged in "bam" — the Written and Oral Torah. (מגיד תעלומה)

״ודברת בם בשבתך בביתך ובלכתך בדרך ובשכבך ובקומך״ "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 this world until the time of old age, until —.

"When you lie down," — when man's appointed time arrives to leave this earthly world. Then, too, the Torah will protect him as explained in Avot (6:9), and continues to do so until —

"When you rise up," — Techiyat Hameitim — the resurrection, as it is said, "When you awaken [it shall be your discourse]" (Proverbs 6:22). (היום יום י״ג מנ״א)

״וקשרתם לאות על ידך והיו לסוספת בין עיניך״ "You shall bind them for a sign upon your arm and they shall be frontlets between your eyes." (6:8)

QUESTION: The prayer of 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? 40 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

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

When a boy searches Bar-Mitzvah age, 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 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. (רשימות כ״ק אדמו״ר, חוברת נ״ט)

״וקשרתם לאות על ידך והיו לסוספת בין עיניך״ "You shall bind them for a sign upon your arm and they shall be frontlets between your eyes." (6:8)

QUESTION: Why does the Rambam, in his enumeration of all the mitzvot, count first the mitzvah of on the head first and then the mitzvah of tefillin on the hand? (In fact, in regard to most of the details of tefillin, he speaks first of the head tefillin)?

ANSWER: The great Torah giant, Rabbi Yosef Rozen, known as the Rogatchover Gaon, says that there is a major difference between the performance of the mitzvah of the hand tefillin and that of the head tefillin.

The mitzvah of hand tefillin is to put them on the arm and tie them. Once that is accomplished the mitzvah is performed. Regarding the head tefillin, however, the mitzvah is their laying on the head, and as long as they remain there, the person is continuously performing a mitzvah.

Accordingly, it can be said that the head tefillin are more chashuv — spiritually significant — than the hand tefillin since their mitzvah is tadir — continuous — as opposed to the hand tefillin where the mitzvah is completed once they are tied to the hand. This distinction also explains why the Rav Shulchan Aruch VA'ETCHANAN 41

(25:14) writes that the head tefillin are the "ikar" — primary — part of the mitzvah of tefillin.

In view of the above, that the head tefillin are tadir and also ikar, the Rambam considers the head tefillin more prominent and therefore he lists them and discusses their details first.

Regardless of the prominence attributed to the head tefillin, the Torah prescribed that the hand tefillin be put on first. Also, though the mitzvah is completed once they are put on, halachically they may not be removed as long as the tefillin are on the head (Menachot 36a).

(לקוטי שיחות חל״ט ע׳ 22)

״והיו ל00פת בין עיניך״

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

QUESTION: Rashi explains, "Because of the number of 'parshiyoteihem' — 'their [Torah] portions' — they are termed in (טט£ 'totafot,' and the word 'totafot' indicates four, since 'tat' means 'two' in African." The (פת£ 'Coptic is 'two,' and Jot 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 does Rashi change from "batim" — "compartments" — in Shemot, to "parshiyot" — "portions" in Devarim? 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 firstborn..." (Shemot 13:1-10), and "Vehaya ki yevi'acha..." — "It shall come to pass when G-d will bring [you to the land of the Canaanites]" (ibid. 13:11-16). The second two are from Devarim, "" — "Hear O Israel" (6:4-9), and "Vehayah im shamo'a" — "It will be that if you hearken" (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 , while in the head-tefillin they are written on separate pieces of parchment and placed in individual compartments. 42 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

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 given 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 the Jews reached the end of the forty years and learned of the other two parshiyot, the Torah again instructed them, "They shall be for frontlets between your eyes," and Rashi now explains that the word "totafot," which alludes to the number four, refers to the four separate parshiyot contained in the tefillin. (לקוטי שיחות חייט) * * *

In the two parshiyot of the tefillin taken from Shemot, "Kadeish" and "Vehayah ki yeviacha," it says "Vehayah le'ot al yadecha u'letotafot bein einecha," and the word "vehayah" — "it shall be" — is in the singular (13:9,16). In the other two parshiyot of the tefillin, "Shema" and "Vehayah im shamo'a," it says "vehayu letotafot" — "and they shall be for frontlets" in plural (Devarim 6:8, 11:18). 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 "vehayah" — "it shall be" — in the singular refers to Yetziat Mitzraim, and is instructing that it, — 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 VA'ETCHANAN 43

were in the tefillin from the fortieth year of the sojourn in the wilderness and thereafter, and therefore "vehayu" is in the plural. (לקוטי שיחות חייט)

״וקשרתם לאות על ידך והיו ל00פת בין עיניך״ "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 would chant a special Psalm every day that was 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." (שרית תירוש ויצהר סי׳ קנ״ג בשם הבעש״ט זצ״ל)

״וכתבתם על מזזות ביתך ובשעריך״ "And write them on the doorposts of your house and upon your gates." (6:9) QUESTION: What is the significance of the on the exterior of a and why is the mezuzah affixed to the doorpost in a slanted position? (See Yoreh Dei'ah 289:6.) 44 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

ANSWER: On the exterior of every mezuzah is a "shin" This name is written ״.ש-ד-י״ which connotes Hashem's name on the mezuzah because it is an abbreviation for "Shomer daltei [the Protector of the Jewish [doors" — (שומר דלתי ישראל) "Yisrael 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 an angle 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.

The emperor then 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. (מסכת עבודה זרה י״א ע׳׳ב)

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 VA'ETCHANAN 45

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." (עי׳ פני משה ירושלמי פאה פ״א, ועי׳ שו״ת באר שבע סי׳ ל״ז שי״א שהי׳ נכרי)

״כי אם כה תעשו להם מזבחתיהם תתצו ומצבתם תשברו ואשירהם תגדעון ופסיליהם תשרפון באש״ "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 Are." (7:5)

QUESTION: The words "ki im" — "rather" appear to be 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" — all their attempts to assimilate you will evaporate. (בני יששכר) 46 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

עקב ־ EIKEV

״והיה עקב תשמעון את המשפסים האלה״ "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 Mount Sinai Hashem gave the Jewish people the Ten Commandments, which included the six hundred and thirteen mitzvot of the 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 to 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 deduced from the word "eikev," which refers to the one hundred and seventy-two words of the Ten Commandments, that contain the six hundred and thirteen mitzvot of the Torah. * * * EIKEV 47

Alternatively, the Gemara (Avodah Zarah 9a) says that the world will exist for six thousand years. Two thousand of these are utterly void of Torah, two thousand are years 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. (קרבו עני)

״ברוך תהיה מכל העמי• לא ״היה בך עקר ועקרה״

"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 being blessed and infertility?

ANSWER: According to the Midrash Rabbah (Bereishit 60:13), the matriarch Rivkah was childless (until Yitzchak prayed for her), so that the nations of the world would not be able to claim credit that the Jewish nation grew as a result of Lavan's blessing: "Our sister, may you come to be thousands of myriads" (Bereishit 24:60).

According to the Midrash Rabbah (3:6), "Baruch tiheyeh mikol ha'amim," means that "all the nations of the world will bless you." Consequently, Hashem is assuring the Jewish people that, "Although all the nations of the world will bless you, it will not prevent you from increasing (to deny them credit), for I will bless you with future generations which will ensure your continuity.

(בינה לעתים) 48 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

״ויענך וירעבך ויאכלך את המך

"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, the Jew was able to imagine and enjoy any food. If one wanted a rare delicacy, the manna would assume this taste, and if one wanted a sumptuous dessert, one would taste that. Why, then, does the verse mention the manna in connection with affliction?

Although the taste of the manna varied according to one's desire, 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 glut themselves without becoming satisfied." Thus, while it is true that a person would experience any taste imaginable, since he did not actually see his food, he did not truly enjoy it.

Scripture instructs us, "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, 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." (וזיד׳א)

״וידעת עם לבבך כי כאשר ייסר איש את בנו ה׳ אלקיך מיםו־ך״ "Vou 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: In what sense is Hashem's chastising of the Jewish people similar to a father chastising his son? EIKEV 49

ANSWER: Even when a father is displeased with his son's behavior and hits him, he would be very upset if a stranger hits his son. The father would become protective then and defend 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.

Although 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 nation, Hashem promised Avraham that He would punish the nations that oppress them (Bereishit 15:14). (עיטורי תורה)

״ארץ חסה ושערה וגפן ותאנה ורמון ארץ זית שמן ודבש״ "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 one] 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 50 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM 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 fruits (olives and dates) that interfere with learning, but with foods (oil and honey) that benefit man and enhance the study of Torah. (יד דוד - ר׳ דוד דיל אופנהיים)

״ארץ חסה ושערה וגפן ותאנה ורמון ארץ זית שמן ודבש״ "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 that the Jews did not complain 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 emphasize that, in this land, the Jews would enjoy something which they did not have previously. (משך חכמה)

״ארץ אשר אבניה ברזל״

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

QUESTION: The Gemara (Ta'anit 4a) says, "Read not 'avanehah' — 'stones' — but 'bonehah' — 'builders' " — referring EIKEV 51

to talmidei chachamim — Torah scholars. Why does the pasuk compare talmidei chachamim 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 us that talmidei chachamim should sharpen and assist one another, and not be like stones, creating potentially catastrophic sparks of dissension.

(ברית שלום)

״המולכך במדבר הגדל והנורא נחש שרף ועקרב וצמאון אשר אין מים המוציא לך מים מצור החלמיש״

"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: Why is Hashem's leading the Jews through a wilderness with all sorts of snakes and his bringing forth water from the rock, mentioned in the same pasuk?

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 burrow. He put his heel over it, and when the snake came out and bit him, it 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 person, if the person reaches water before the snake, the snake will die, but if the snake reaches water first the person will die.

Describing the miracles Hashem performed for the Jewish people in the wilderness, the Torah states, "Who leads you 52 VEDIBARTA BAM—AND YOU SHALL SPEAK OF 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 in places where water was not available. The Torah therefore states that Hashem miraculously brought forth water from the rock, which provided water instantly to any person bitten, killing the snake and saving the person. (מעינה של תורה)

״ואמרת בלבבך כחי ועצם ״ד״ עשה ל״ את החיל הזה״

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

QUESTION: Since the pasuk already says "kochi" — "my strength" — what is the purpose of the words "ve' otzem yadi" — "and the might of my hand?"

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 tzedakah, thinking erroneously that what they give away 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.

(לקוטי בתר לקוטי בשם ארונו של יוסף)

״פסל לך שני לוחת אבנים״

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

QUESTION: From the word "lecha" — "for yourself" — which seems superfluous, the Gemara (Nedarim 38a) deduces that Moshe was permitted to keep the chips of the Tablets, which made him very wealthy. Why is it important to know how he became wealthy? EIKEV 53

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 (see Shemot 24:12, Rashi). Among the mitzvot of the Torah there are those 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 symbolic of 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 those some people consider to be merely "chips."

״ועתה ישראל מה ה׳ אלקיך שאל מעמך כי אם ליראה את ה׳ אלקיך״ "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, "Ein 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 occasionally violate Torah rule, will not do so when someone whom they highly revere is present. The Gemara is saying that "legabi Moshe" — if one envisions himself in the presence of Moshe — it will be very easy for him to fear Hashem and not transgress.

When the prophet said, "Vehayu einecha ro'ot et morecha" — "And your eyes will behold your teacher" (Isaiah 30:20), it does 54 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM 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 to be 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 with you. 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." (מצאתי בכתבי זקני הרב צבי הכהן דיל קאפלאן)

Another explanation: 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 us 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 — fear of Heaven.

״ועתה ישראל מה ה׳ אלקיך שאל מעמך״ "Now, 0 Israel, what does G-d, your G-d, ask of you." (10:12)

QUESTION: The word "mah" — "what" — seems to be superfluous. Instead of asking a question, "What does Hashem ask of you?" Moshe should have simply said, "Hashem asks of you the following " EIKEV 55

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 He was making a statement. He was telling the Jewish people that "mah Hashem Elokecha" — "What G-d, your G-d, consists of" — i.e. what He represents and practices — "sho'eil mei'imach" — "He asks of you" — to emulate him in your daily lives.

(ר׳ ברוך זצ״ל ממזבח)

Alternatively, in the Hebrew alef-beit, there are twenty-two letters. Each letter can also be written out in full, for example, Thus, there is an external .גימל — gimmel ,בית — beit ,אלף — alef part of the letter and a hidden internal part, reflected in the full spelling.

The way to write out in full a mem or hey is by adding the same letter i.e., 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 to be righteous on the outside. Moshe was not asking, but telling the Jews that "mah" — to be like the letters "mah" i.e., true inside and outside, is what Hashem Elokecha sho'eil mei'imach — G-d, your G-d, asks of you.

״כי הארץ אשר אתה בא שמה לרשתה לא כארץ מצרים הוא... והשקית ברגלך כגן הירק. והארץ אשר אתם עברים שמה...למסר השמים תשתה מים״

"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 56 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

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: The Gemara (Yoma 76a) relates 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. There was 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 seeing his son so rarely, he provided him maintenance daily, so that he would call on him every day. The same applies to the Israelites. One who had four or five children would worry, saying: "perhaps no manna will come down tomorrow, and all of us 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 constantly dependent on Hashem. The blessing of living in Eretz Yisrael and having to rely on water from Heaven is that they always have to look up to Heaven (Hashem) and pray to Him for sustenance. A constant relationship with Hashem is a blessing. (דגן שמים על מסכת ראש השנה)

* * * After the serpent instigated Chavah to eat the forbidden fruit, it was cursed, "Upon your belly you shall go and dust shall you eat all the days of your life" (Bereishit 3:14). 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 EIKEV 57

towards Heaven (Hashem) for food, Hashem was, in effect, saying to the serpent "I don't want to see you." (ר׳ יצחק זצ״ל מווארקא)

״וקשרתם אתם לאות על ידכם והיו לסוספת בין עיניכם. ולמדתם אתם את בניכם״ "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, in this pasuk, does it first mention the mitzvah of tefillin followed by the mitzvah of teaching the children, while in the first portion of the Shema (6:6), it says first, "You shall teach them thoroughly to your children" and the mitzvah of tefillin afterward?

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 the Shema, the Torah is teaching us that the first obligation of a parent is to teach his child Torah while he is very young, and, when he reaches the age of thirteen, the parent must see to it that he puts on tefillin. The second portion is teaching us 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.

״וקשרתם אתם לאות על ידכם והיו לסוספת בין עיניכם״ "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 custom? 58 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

ANSWER: When Rabbi Levi Yitzchak of Berditchev 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 so well deserve?"

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 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 the '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."

— ספר רביד הזהב, ליקוטים) EIKEV 59

״ולמדתם אתם את בניכם לדבר בם״ "Vou shall teach them to your children to discuss them." (11:19) can also be spelled (אתם) "QUESTION: The word "otam with a "cholom vav" £i) (see Vayikra 23:43, 24:6). Why is the ?״1״ vowel here without a which is ,״1״ ANSWER: The word "otam" without a translated to mean "them," can also be read as "atem" which means "you." The Torah is instructing us 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., the children 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?"

״ולמדתם אתם את בניכם לדבר בם בשבתך בביתך ובלכתך בדרך ובשכבך ובקומך״ "Vou 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 simply saying "teach them at all times"?

ANSWER: Often children, out of respect or fear, fulfill the wishes and desires of their parents. However, once that motivation no longer exists, the children do as they wish. For instance, many children observe Torah and mitzvot while their 60 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM parents are alive in order to please them, but not after their parents' demise. 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 us 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 continue to observe Torah and mitzvot on their own.

״למען ירבו ימיכם וימי בניכם על האדמה״ "In order to prolong your days and the days of your children upon the land that Hashem has sworn to your forefathers to give to them." (11:21) QUESTION: The Gemara (Berachot 8a) relates that Rabbi Yochanan was told that there were elderly people in Babylonia. In amazement he said "but it is written "In order to prolong your days ... upon the land on the land ... " which implies that outside of Eretz Yisrael there is no promise of long life?" Once they told him that the elders are people who arise early to attend the morning services and stay late in the in the evening for the services. He said "That is the merit that gained them long life." This is enigmatic because the question still remains that the Torah gave a promise for long life only in Eretz Yisrael? ANSWER: The Gemara (Megillah 29a) says that in the Messianic era, the and study halls in Babylonia are destined to be established in Eretz Yisrael. Thus, because of this future relocation the buildings and land they stand on are even now considered a part of Eretz Yisrael. Hence, if a person attends the synagogue in the morning and evening it is as though he is in Eretz Yisrael and the blessing of longevity extends to him as well. (כלי יקר - מהרש״א) RE'EIH 61

ראה ־ REEIH

״את הברכה אשר תשמעו״ "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 their request 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." (In order for the marriage to become effective the woman must fulfill the condition, namely to give the man x amount of money.) 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 62 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

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 the rule (of tenai kodem lema'aseh) occurs if the man says, "You are married to me mei'achshav — from now — with this coin, if you will give me x amount of money." Or, if instead of saying "mei'achshav" — "from now" — he says "al menat" — "on the condition" — 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" — condition — is effective even though it was not mentioned before the ma'aseh — action. (משנת ר׳ אליעזר)

״אבד תאבדו! את כל המקמות אשר עבדו שם הגוים אשר אתם ירשים אתם את אלהיהם על ההרים הרמים ועל הגבעות...לא תעשון כן לה׳ אלקיכם״

"Vou 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 idol worship?

ANSWER: The Gemara (Avodah Zarah 45b) says that the halachah which forbids a Jew from deriving 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." RE'EIH 63

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). (פרשת דרכים דרוש י׳׳ז־)

״ואבדתם את שמם מן המקום ההוא. לא תעשו! כן לה׳ אלקיכם. כי אם אל המקום אשר יבחר ה׳ אלקיכם״

"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 (Succah 53b) relates that when King David excavated the shitim — foundations — for the Beit Hamikdash, waters rose from the abyss 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 a 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. (הגר״א) 64 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

״ואכלתם שם לפני ה׳ אלקיכם ושמחתם בכל משלח ידכם אתם ובתיכם אשר ברכך ה׳ אלקיך״ "Vou 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 a person also rejoice in "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 make sure that they also 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 us 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. (כלי חמדה)

״לא תאכלנו למע! ייסב לך ולבניך אחריך כי תעשה הישר בעיני n׳״ "Vou 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 spicy foods makes one excitable and temperamental while bland foods are calming and relaxing. Eating blood makes a person insensitive and even cruel. RE'EIH 65

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. (ר׳ יהונתן דיל אייבישיץ)

״כ״ ״קום בקרבך נביא...והנביא ההוא...״ומת״

"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 editions of the in your midst" — has" — (בקרבך) Chumash, writes: "bekirbecha the numerical value of 324, which is also the numerical value of " '.this is the woman' — (זו האשה) 'zu ha'ishah'

To which woman is the Ba'al Haturim referring?

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.

Originally, the Ba'al Haturim wrote: "bekirbecha navi — zu (בקרבך נביא) "ha'ishah ubenah" — The words "bekirbecha navi have the numerical value of 387, the same as the numerical this is — (זו האשה ובנה) "value of the words "zu ha'ishah ubnah the woman and her son — 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.

The censor was unhappy with the Ba'al Haturim's comment that there is a hint in the Torah that Yeshu was a false prophet and should be put to death. Thus, he deleted the words "navi" — "prophet" and "ubenah" — "her son." Hence, the censor's amended version seems difficult to comprehend.

(פון אונזער אלטען אוצר) 66 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

״והראה ואת האיה והדיה למינה״

"And the ra'ah and the ayah, and the day ah 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 deficiencies.

Many people have keen vision in detecting the faults of others, but fail to see their own shortcomings. A housewife once complained to her maid that the house was not cleaned and dusted properly. The maid blushed in astonishment, 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 people adept at this game of escape. When their help is urgently needed in a worthwhile community project, 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!" RE'EIH 67

"purity" for a Jew lies in 1) seeing things with a "good eye," 2) being involved in communal Torah endeavors and activities, and 3) always giving with a grateful and generous heart. (הרב דוב ארי׳ דיל בערזאן)

״והחסידה והאנפה למינה״

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

QUESTION: The bird is called "chasidah" because it does chesed — kindness — and 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 eat from it.

Why is the bird's act considered chesed — kindness — and the mouse's considered rishut — wickedness?

ANSWER: The chasidah shares the food it gathered for herself, with friends. To share one's own property with others is praiseworthy. 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.

(מעינה של תורה)

״עשר תעשר את כל תבואת זרעך״ "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?

are (ש) and the sin (ש) ANSWER: In the alef-beit, the shin identical except for the position 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 ״ש״ placed on the left it is read as a "sin." Thus, when the letter is placed between the letters and if the dot on top is on asheir) "rich" and if the dot is) ״עשר״ the right, it spells the word 68 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

placed above on the left, it spells the word (aseir) "a tithe."

you" — (עשר תעשר) "In a play on the words "aseir te'aseir shall tithe" — the Gemara (Ta'anit 9a) says, "Aseir bishevil 'a tithe׳ — 'Give 'ma'aseir" — (עשר בשביל שתתעשר) "shetitasheir 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 — "asseir" — "give a tithe" — then "ve'eiminah" — Hashem will put the dot on the right side and the person 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 person will remain with only a tithe of his wealth. (בינת נבונים) r J * * * An allusion to the concept of "Asseir 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 (כף) "ladle of ten shekels filled" (Bamidbar 7:14). The word "kaf in Hebrew also means "palm [of the hand]." The Torah is teaching us 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. (בוצינא דנהורא) °

״וכי ירבה ממך הדרך כי לא תוכל שאתו כי ירחק ממך המקום אשר יבחר ה׳ אלקיך לשום שמו שם כי יברכך ה׳ אלקיך״ "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 RE'EIH 69

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 not sufficient for 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." Similarly, 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 delightful to live according to Hashem's Will. (אלשיך)

״כי יהיה בך אביון...לא תאמץ את לבבך ולא תקפץ את ידך מאחיך האביון״

"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 problems with the people of Anatot and he cursed them that when they have a desire to give tzedakah, the recipients should be non-deserving people so that they would not receive any reward. 70 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

Why did Yirmiyahu wish this 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 selective about whom they help, and give even to the undeserving. Similarly, You too should not scrutinize them so meticulously; lift Your countenance to them regardless of their merits." (ר׳ זושא זצ״ל מאניפאלי)

״כי יהיה בך אביו! מאחד אחיך...לא תאמץ את לבבך ולא תקפץ את ידך מאחיך האביון״

"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 offering 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 RE'EIH 71

besides the fact that he is "achicha" — "your brother." To both of them you should give generously. (אמרי שפר)

״לא תאמץ את לבבך ולא תקפץ את ידך מאחיך האביון״ "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, although 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. (וידבר משה)

״והעבס תעביסנו די מחסרו אשר יחסר לו״ "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 maintain 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 are spelled out fully — — the middle letters of each word together add up to 36. If the letters of the word are spelled out fully — — 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." 72 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

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 return to the level of "lo" — "him" [self] — which is equal to 36, i.e., live according to his accustomed standard of affluence.

(בית יעקב ר׳ יעקב הכהן דיל טראב - מסלתון ראב״ד ביירות)

״ורעה עינך באחיך האביון ולא תתן לו וקרא עליך אל ה׳ והיה בך ווטא״

"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 was 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 he tells the tzedakah collector about, "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 us 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.

(לחמי תודה) RE'EIH 73

״נתון תת! לו״ "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 hinted to in the word "tzedakah" : The numerical value of is one hundred, and is ninety. The numerical value of is five, and is four. If one has — one hundred — one should give away ten percent of it, leaving ninety. One who wants to be extravagant — ״צ״ for himself may give one portion from each — five — with — four — remaining, which amounts to giving twenty percent. (מהר״ל)

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

In the 1930's, along with the rest of the population, many religious families were affected by the depression. The Young Israel of Brooklyn, on Bedford Avenue in Williamsburg, gave out Pesach packages for needy families, and anyone who came and stood in line would receive one. My grandfather, Rabbi Tzvi HaKohen z"l Kaplan, was raising money to help a prominent needy family. Knowing that they would not stand in line, he sent his oldest son, Shimon, to stand in line in order to get a package which he would then give to the needy family. The line was very long, and after Shimon had stood there for a long time, he felt very uncomfortable and went home.

When my grandfather asked, "Where is the package?" he responded, "The line was very long and I felt embarrassed, so I 74 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

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 (Pei'ah 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.

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

״נתו! תתן לו ולא ירע לבבך בתתך לו״

"Vou 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"? The pasuk could have just said, "tein lo" — "give to him."

ANSWER: Some people experience a deep inner struggle when it comes to giving tzedakah. In their hearts they rationalize, "I worked very hard to earn this money; why should I 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 our fulfilling the mitzvah. By continually practicing tzedakah, one will become accustomed to it and not only will the heart not grieve when he gives, but he will enjoy giving and be pleased to put his resources to good use. (כלי חמדה) RE'EIH 75

״נתון תתן לו ולא ״רע לבבך בתתך לו כ״ בגלל הדבר הזה ״ברכך ה׳ אלק״ך״ "Vou 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 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 donation. 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 approach to tzedakah 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."

(פנינים יקרים) 76 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

״נתון תתן לו...כ״ בגלל הדבר הזה ״ברכך ה׳ אלק״ך״

"Vou 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) tells us a story about Binyamin HaTzaddik, who was a supervisor of the charity fund. One day a woman came to him in a year of scarcity, and said to him: 'Rabbi, assist me.' He replied, "I swear, there is not a penny in the charity fund.' She said, 'Rabbi, 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 is chalked up on ones account.

Consequently, Binyamin HaTzaddik, who helped the unfortunate woman and 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. RE'EIH 77

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.

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, he received eleven more blessings, which gained him twenty-two years of additional life. (מנחת חנוך - הערות על ספר קול אליהו)

Alternatively, the seventeen berachot for financial and moral support one merits for helping the poor are based on the seventeen berachot which the prophet Isaiah says one will receive when, "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" (see Isaiah 58:7¬ 12).

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.

hungry" — has the numerical" — (רעב) "The word "ra'eiv 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 an additional two hundred and — (רעב) "rewarded with "ra'eiv seventy-two months of life — a total of twenty-two years.

(עיון יעקב) 78 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

״נתון תתן לו...כ״ בגלל הדבר הזה ״ברכך ה׳ אלק״ך״

"Vou 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 people give tzedakah grudgingly, and instead of saying comforting 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 us 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 statement can be explained as follows: There are some people 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 RE'EIH 79

the numerical value of seventeen) "ba'amalam" — "for laboring both together." (בית יעקב ר׳ יעקב הכהן דיל טראב - מסלתון ראב״ד ביירות, בשם מהר״י דיל סוזין)

״כ״ לא ״חדל אביון מקרב הארץ על כן אנכי מצוך לאמו־ פתח תפתח את ידך״

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

QUESTION: The words "leimor" — "saying" — and "pato'ach tiftach" — "you shall surely open" — seem to be superfluous? The pasuk 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 is alluding here to the importance of speaking words of moral support and comfort to the poor. It is conveying the message that Hashem instructs us 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.'" (ר׳ ישראל זצ״ל מריזין)

Alternatively, the act of giving charity is noble. To persuade others to give is even 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.'"

(בעל סדר הדורות) 80 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

״פתח תפתח את ידך לאחיך לעניך ולאבינך בארצך״ "Vou 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; should not the pasuk 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 opened 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 all charitable causes are not necessarily alike. Measure and evaluate the importance and worthiness of each cause and institution and support them accordingly.

(עשר בת רבים, בית יעקב ר׳ יעקב הכהן דיל טראב - מסלתון ראב״ד ביירות)

״שמור את חדש האביב ועשית פסח לה׳ אלקיך כי בחדש האביב הוציאך ה׳ אלקיך ממצרים לילה. וזבחת פסח לה׳...״ "Vou 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 RE'EIH 81

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."

(בית יעקב ר׳ יעקב הכהן דיל טראב - מסלתון ראב״ד ביירות בשם חזון עובדיה)

״ושמחת בחגך אתה ובנך ובתך ועבדך ואמתך וחילו״ והגר והיתום והאלמנה אשר בשעי־יך״

"Vou shall rejoice before Hashem your G-d, you, your son, your daughter, your slave, your maidservant, the in your cities, the proselyte, the orphan and the widow who are among you." (16:10,14)

QUESTION: Why is this instruction mentioned for the festivals of Shavuot and Sukkot, and not for Pesach?

ANSWER: One Pesach Reb Chaim Avraham (son of Rabbi Shneur Zalman of Liadi) went to his brother (Rabbi Dober, the Mitteler Rebbe) to wish him a "Gut Yom Tov." Reb Chaim Avraham related on that occasion that the Alter Rebbe had said, "On Pesach one does not offer a guest food or drink, but the guest may help himself" (HaYom Yom, 20 Nissan).

Since many people have personal stringencies on Pesach, they decline to eat outside their own homes. Thus, offering food might prove awkward or embarrassing.

perhaps, the Torah's omitting of gladdening the unfortu¬ nate and indignant on Pesach by inviting them to share with us in our festivity is a remez — hint — to the abovementioned custom. 82 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

״שלוש פעמים בשנה יראה כל זכורך את פני ה׳ אלקיך במקום אשר יבחר״

"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 (and not eaten), he hoped that the Jews would be suspicious of this man. 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 that the Jews will be resurrected from the "grave" of their exile and returned to Eretz Yisrael. Rabbi Eliezer the son of Rabbi Yosi Hagelili said that the dead 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 RE'EIH 83

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 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 genealogy 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.

(קול אליהו)

״שלוש פעמים בשנה יראה כל זכורך את פני ה׳ אלקיך״

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

QUESTION: Is not the word "et" 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. explained that the word "et" refers to talmidei chachamim — Torah scholars — and that the pasuk is instructing us that one should fear them.

On Yom Tov a person is obligated to visit his Rebbe — teacher — (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 before" — "et" — 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? 84 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

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 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, Rabbi Akiva 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. (פרדס יוסף)

״שלוש פעמים בשנה יראה כל זכורך את פני ה׳ אלקיך במקום אשר יבחר״

"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 honor given to the teacher not exceed the honor of Hashem, to Whom prayers are recited only in the morning and in the evening. Since, in our days, 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 honor to his Rebbe than to Hashem.

On the other hand, Rabbi Yehonatan z"l Eibeshitz (Ya'arot D'vash, vol. 1, 12) is of the opinion that the obligation of visiting RE'EIH 85

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 cannot fulfill his obligation by 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 some measure equated to Hashem. (עי׳ ברכת אהרן על מסכת ברכות מאמר קס״ז)

״איש כמתנת ידו כברכת ה׳ אלקיך אשר נת! לך״ "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" — appear to be extra. Could not the pasuk have 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 genial 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.

(ר׳ שמשון רפאל דיל הירש) 86 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

שופט•• • SHOFTIM

״שופסים ושוסרים תתן לך בכל שעריך״ "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 senses.

(שלייה)

״לא תקח שחד כי השחד יעור עיני חכמים״

"Vou shall not take a bribe, for the 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 a bribe from a litigant SHOFTIM 87

he becomes "one" with him and therefore 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.

(פון אונזער אלטען אוצר)

״לא תקח שםד...וי0לף דברי צדיקם״

"Vou shall not take a bribe...[for the 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. While 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." 88 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

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

(מעינה של תורה)

״לא תסע לך אשרה״

"Vou 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."

Why is an unsuitable judge compared to an idolatrous tree?

ANSWER: It is not difficult to recognize an idol when it is a carved or chiseled 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: A beard and peiyot, and Rabbinic garb, but the corrupt ones are rotten inside. (ר׳ חיים דיל סאלאווייטשיק)

* * *

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 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.

(אוצר החיים) SHOFTIM 89

״על פי שנים עדים או שלשה עדים יומת המת לא יומת על פי עד אחד״

"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 in the first word (ע) "written in the Torah (5:4), the "ayin "shema" and the "daled" in the last word "echad" are written in large letters. These two letters spell the word "eid" — "witness" — informing us 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. (אליהו זוטא פכ״ה אות ל׳׳ג)

״כי יפלא ממך דבר למשפ• בין דם לדם בין דין לדין ובין נגע לנגע דברי ריבת בשעריך וקמת ועלית אל המקום אשר יבחר ה׳ אלקיך בו״

"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 90 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM verdict, between plague and plague" — it could have said "bedamim, bedinim, ubenega'im" — "[matters of] blood, verdicts, and plagues"?

ANSWER: Even in countries where democracy supposedly rules, there is rampant anti-Semitism. Regardless of the Jewish 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 endure more than any other nation — the answer is, "divrei rivot bisharecha" — "there are disputes in your cities" — lack of unity and baseless hatred prevailing in the Jewish community is the cause. (קול אומר קרא)

״לא תסור מן הדבר אשר יגידו לך ימי! ושמאל״ "Vou 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 SHOFTIM 91

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 a person 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. Similarly, 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 yeshune" — "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 yesanei — "hated" (with a sin). Thus, the pasuk is teaching us that "ve'oz panav" — the impudent person — "yesanei" — 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" — exchanging 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 us that the words of the sages should be cherished and greatly respected even if they are telling you that "right is left 92 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

and left is right" — i.e. they exchange a shin for a sin or a sin for a shin. (ברכת אהרן על מסכת ברכות) * * *

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 — 'Studying Torah on Shabbat is a delight.' It is also an acronym for — '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 replied to the Rabbi, "The word Shabbat (Talking (shemu'esen' — ׳שיחה בשבת תענוג׳ is also an acronym for 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 taken so literally, I always wondered what he meant by this. Your remark makes me realize that he meant 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 on Shabbat is a delight. However, the (שנה) Shabbat or sleeping 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.

״כי תבא אל הארץ...ואמרת אשימה עלי מלך ככל הגוים אשר סביבתי״ "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? SHOFTIM 93

ANSWER: The Torah is not opposed to the institution of monarchy in Israel, providing a Jewish king rules in accordance with the Torah and inspires 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. (כלי יקר) י* r

Alternatively, the Torah says "som tasim alecha melech" — "you shall surely set over yourselves a king" — i.e., you should place 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.

(כלי יקר)

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."

(ילקוט הלוי) 94 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

מקרב אחיך תשים עליך מלך״ "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 he is qualified 'all the more so' if his father was born Jewish, even if his mother is a convert. Thus, although Rechavam's mother was a convert, he was eligible to be appointed king by virtue of the fact that his father, King Shlomo, was born Jewish.

Tosafot in the Gemara (Sotah 41b) asserts that if one parent is born Jewish, the person is considered "mikerev achecha" — "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 is being set upon the people as a king but does not apply to his descendants who inherit the throne after him. Their kingdom is not considered a rulership from anew. proof to this is the fact that the son of the deceased king, needs no anointing (Rambam, Melachim 1:11). Therefore, although Rechavam's mother was a convert, he inherited the throne from his father King Shlomo, whose both parents were born Jewish. (נודע ביהודה מהדו״ק חו״מ סי׳ אי) SHOFTIM 95

״ולא ישיב את העם מצרימה...וה׳ אמר לכם לא תוסיפו! לשוב בדרך הזה עוד״ "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. (יראים, עמוד המלכים סי׳ ש״ג)

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. (ריטב״א יומא ל״וז ע׳׳א)

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. 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. (רדב״ז הלכות מלכים) 96 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

״ולא ״רבה לו נשים״ "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 of "velo yarbeh" — "he shall not (י) "permitted, the letter "yud 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 King David and King Shlomo. Because of the pasuk: "Lo yavo Amoni u'Moavi bikehal 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.

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

(עיטורי תורה בשם הרבי ר׳ העשיל דיל)

״והיה כשבתו על כסא ממלכתו״

"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" — SHOFTIM 97

"when he sits"? Also, the word "vehayah" — "it shall be" — seems superfluous?

ANSWER: A newly appointed king makes resolutions to conduct himself morally 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 goes by, people tend to forget their resolutions, and the king, who is only 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." (כתב סופר)

״והיה כשבתו על כסא ממלכתו״

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

QUESTION: Why does the pasuk emphasize "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 the Torah's instruction regarding the three things for which "kisei" is an acronym.

(כלי יקר) 98 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

״ובלתי רום לבבו מאחיו ולבלתי •וו־ מן המצוה ימי! ושמאל״

"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 com¬ manded 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-nullification, and also the word "tzav" , which is a reference to idol worship.

The Torah is instructing us that the king must have a to which he can constantly refer to, so that his heart will not become haughty and turn from the mitzvah right or left, implying not to delete the letter which is at the right of the word mitzvah, or the which is at the left. In this case, only the letters remain, which spell the word "tzav," hinting that his haughty behavior is comparable to idol worship. (חתם סופר) SHOFTIM 99

״תמים תהיה עם ה׳ אלקיך״

(״ (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" rather than "with?"

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

you shall be" — (תמים תהיה) "The phrase "tamim tiheyeh complete" — has the numerical value of nine hundred and ten, .(תשרי£ "which is also the numerical value of the word "Tishrei This hints to us that especially during the month of Tishrei, when Jews look forward to a "ketivah vachatimah tovah," — to be inscribed in the book of good life for the coming year — they should make an extra effort to repent and be tamim — complete in one's relationship with Hashem. (נחל קדומים)

Alternatively, superficially, to be "tamim" — "complete" — seems like a difficult task. Therefore, the Torah advises us, "im Hashem Elokecha" — "with Hashem your G-d" — remember that Hashem is with you. if a Jew bears in mind that Hashem is always with him and watches everything he does, it will be easy for him to be "tamim" — a complete and righteous Jew. (כ״ק אדמו״ר באסיפת ילדים ונשמ״ג)

* * * 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 to pull out a vegetable, the Rabbi shouted, "Be careful, someone is watching." The frightened coachman ran back to the wagon, and after looking 100 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

around said to the Rabbi, "Why did you frighten me? i do not see anyone." To this the Rabbi replied, "Hashem is watching."

״תמים תהיה עם ה׳ אלקיך״

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

QUESTION: To what extent should one strive to be "Tamim" —"wholehearted?"

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" (Bamidbar 19:2).

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. (ר׳ מנחם מענדל זצ״ל מקאצק)

״ואם ירחיב ה׳ את גבולך...ויספת לך עוד שלש ערים על השלש האלה״

"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 SHOFTIM 101

between the Messianic era and the pre-Messianic era will only be with respect to 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. The glorious future the prophets and sages predicted, when all evil will be removed from the earth, refers to the second phase of the Messianic era, 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 forbidden to do on Shabbat. Since, in the time of the Beit Hamikdash one would have to bring a sin-offering for such an act, he recorded in his book that when the Beit Hamikdash will be rebuilt he will offer a fat animal. Extending this example, although 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. (לקוטי שיחות חכ״ד, ועי׳ פני דוד להחיד״א)

״והיה כקרבכם אל המלחמה ונגש הכהן ודבר אל העם״

"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" — "the Kohen anointed for battle." Though he is designated and anointed in the same way as a Kohen Gadol, his children do not inherit his position. Why is there a distinction?

ANSWER: Inheritance is a sign of continuity. When a son inherits the position held by his father, he continues 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 102 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

demonstrating the prominence of peace in the Torah perspective. * * *

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 those who were poor, 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 stature 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?

In view of the foregoing, 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. (חק ומשפט בשם ר׳ אברהם יצחק הכהן דיל קוק)

״ודברו השסרים אל העם לאמר מי האיש אשר בנה בית חדש ולא חנכו. ומי האיש אשר נסע כרם ולא חללו. ומי האיש אשר ארש אשה ולא לקחה ילך וישוב לביתו״

"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 SHOFTIM 103

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 accords with our pasuk, because though building a house is mentioned first, the planting of the vineyard actually preceded it. (מעשה רוקח על הרמב״ם, ועי׳ רשימות כ״ק אדמו״ר חוברת נ׳׳ו)

״כי האדם עץ השדה לבא מפניך במצור״

"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 we derive from the tree?

ANSWER: Unlike all other plants, which die after a season or two, the tree stays alive continuously for many years. The uniqueness of the tree is due to its roots, the stronger and deeper 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 104 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

lifetime. Unfortunately, some succumb to temptation and neglect their affiliation with Hashem and Torah. The ability to be a staunch Torah-observant Jew throughout an entire lifetime depends on the strength of ones "roots.". (לקוטי שיחות חכ״1)

״רק עץ אשר תדע כי לא עץ מאכל הוא אתו תשחית וכרת״

"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 permissible. If so, why does the Torah state emphatically that "only a tree that you know is not a food tree," may be cut down, which seems to imply that if it is a safeik — doubt — whether it is food tree or not, one must be stringent and not cut it down?

ANSWER: When dealing with a safeik there is a difference whether it is "itchazeik isura" — 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 agrees that we must act stringently even according to Torah law.

The Rambam (Melachim 6:9) explains that this verse is talking about an old fruit tree which produces very little and does not compensate for the effort involved. Since this tree was known to bear fruit, it is "itchazeik isura" — "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. (כסא דהרסנא)

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 SHOFTIM 105

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 "lechumra" — "in a stringent way." However, regarding 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 can verify that it is not fruit-bearing.

(הכתב והקבלה)

״כי ימצא Ytn באדמה...ויצאו זקניך ושפ0יך...ידינו לא שפכה את הדם הזה״

"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 between the pesukim on war?

ANSWER: During war there is much bloodshed and loss of life. often soldiers become callous, and the value of human life, does not 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.

(שמעתי מהרב רפאל דיל שטיין)

* * * 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 of us as a product of the times and part of a statistic. 106 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

It is incumbent upon all of us 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." (עי׳ לקוטי שיחות חכ״1) * * *

When Yaakov parted from Yosef, the last halachah 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 should remember that every person is important and that the highest authorities of the land are responsible for him.

״ואתה תבער הדם הנקי מקרבך״

"And you shall remove the innocent blood from your midst." (21:9)

QUESTION: How does the eglah arufah ritual remove the innocent blood if the perpetrator of the crime is still at large?

ANSWER: According to a Midrash, a few days after the calf would be killed and buried, a large worm would emerge from it and attach itself to the killer's garment. It would be impossible for the killer to detach it. According to another opinion, a trail of worms would go from the site of the buried calf to the home of the murderer. This would attract attention and ultimately the murderer would have no other choice but to come before Beit Din and confess his crime.

The final letters of the words "v'atah teva'eir hadam hanaki" spell the word "rimah" — worm. The eglah arufah ritual will summon a worm, which shall help bring the murderer to justice and thus "remove the innocent blood from your midst."

(נחל קדומים - ילקוט מעם לועז) KI TEITZEI 107

כי תצא ־ KI TEITZEI

״כ״ תצא למלחמה על א״ב״ך ונתנו ה׳ אלק״ך בידך״

"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 optimal time for doing teshuvah; it is not only discussing a physical war, but is also alluding to man's spiritual battle. Man has a yeitzer tov — good inclination — and a yeitzer hara — evil inclination. Each one fights to control 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 mesai'im oto" — "the one who wants to purify himself (improve his ways) is assisted from Heaven." Similarly 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 us that "ki teitzei lamilchamah" — if you will only resolve to go out and wage war "al oyevecha" — "against the enemy" — i.e. the yeitzer hara — you will surely be victorious because Hashem will hand him over to you. (תורת משה)

Alternatively, the Zohar (Bamidbar 243:a), compares the inner struggle in man during prayer to a time of war. "Your 108 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

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. (עי׳ לקוטי תורה - פ׳ תצא)

״כי תצא למלחמה על איביך ונתנו ה׳ אלקיך בידך ושבית שביו״

"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." Should not the pasuk have said, "shivyecha" — "your captive" — or "shevi" — "a captive"?

ANSWER: In wartime generals try to determine the strategy of the enemy and plan their defense accordingly. Similarly, in the battle with the yeitzer hara — the evil inclination — a person should pay careful attention to how he becomes "shivyo" — "his captive." one should thus place great emphasis on capturing and taking control, i.e. 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 and becomes "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.

(בעל שם טוב) KI TEITZEI 109

״וראיתי בשביה אשת יפת תאר וחשקת בה ולקחת לך לאשה״

"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 want to exclude, by using the word "ela" — "only"?

ANSWER: The Gemara (Yevamot 63a) states that although 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 sufficient 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 mar¬ riage will end up being a "ben sorer umoreh" — "a wayward and rebellious son." Thus, while all wives provide at least two bene¬ fits to their husbands (raising the children and saving him from sin), in this case, however, the husband may be spared improper thoughts caused by the evil inclination, but he will not derive through her 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 expects to receive from a marriage, raising good children, does not apply in this case.

״והיה אם לא חפצת בה ושלחתה לנפשה״

"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 the evidence for this in the parshah? ANSWER: When a man marries a woman, he gives her a — a marriage contract. If he develops a hatred for her, 110 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

he gives her a get — a divorce. In each document the date is es¬ sential. In a ketubah the wording is; "so many days lechodesh — to the month of...." In a get the wording is; "so many days leyer- ach — to the month of " The reason for the different names for "month" is as follows: 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) Hence, 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 Since in .(גירושין) "covenant of marriage is known as "geirushin the Torah there is the expression "geresh yerachim" — which means "the yield of the moons" (Devarim 33:14), we assume that this is a hint that when one is preparing a document of "geirushin" — "divorce" — the term used for month is "yerech" .

Although the Torah permits bringing home a captive woman, it is not happy about it and hopes that the captor's desire will ultimately evaporate and he will send her away. 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 used here as an indication that ultimately he will divorce himself from her and send her away. (אמרי בנימין)

״כי תהיי! לאיש שתי נשים האחת אהובה והאחת שנואה וילדו לו בנים האהובה והשנואה והיה הבן הבכר לשניאה. לא יוכל לבכר את בן האהובה על פני בן השנואה הבכור״

"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") — seems superfluous. Could not the pasuk have said, KI TEITZEI 111

"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 but delays in coming out, and in the interim the second woman's baby emerges entirely, the first one (whose forehead only emerged) is considered to be 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. (חומת אנך)

״והיה ביום הנחילו את בניו את אשר ״היה לו״

"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 (Vayikra Rabbah 11:7); 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 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, it is incumbent 112 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

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 practices.

״והיה ביום הנחילו את בניו את אשר ״היה לו...לתת לו פ״ שנים בכל אשר ימצא לו״

"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, "yiheyeh lo" — "will be his" — and in the second pasuk it says "yimatzei lo" — "that is found with him." Why is there an 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 "yiheyeh lo" — "will be his" (in the 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. (הגר״א)

״כי את הבכר...יכיר לתת לו פי שנים בכל אשר ימצא לו״

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

QUESTION: Why is a firstborn called a "bechor" in Hebrew? KI TEITZEI 113

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. for example, 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 is numerically equivalent to two times the that precedes it, the letter is double the letter preceding it, and the letter , which has the numerical value which precedes it. These are the ״ק״ of 200, is double that of 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 , , and are double the numbered value of the letter which precedes it. This is a hint 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. (פתגמיו קדישין בשם הגר״א)

״כי יהיה לאיש בן סורר ומורה איננו שמע בקול אביו ובקול אמו״

"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 114 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

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."

״כי יהיה לאיש ב! סורר ומורה״

"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." KI TEITZEI 115

one is rewarded for studying any part of the Torah. Why did the Torah include a totally hypothetical subject 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 children who in a sense are wayward and rebellious. 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.

״ורגמהו כל אנשי עירו באבנים ומת ובערת הרע מקרבך״

"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."

Why is the ben sorer umoreh treated harsher than Yishmael? 116 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

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" can also mean "a (מורה) "and "moreh." The word "moreh teacher." Not only does he conduct himself badly, but he is also teaching and influencing others to follow suit. If he kept his actions to himself, 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 — and so he must be stopped immediately. (ר׳ מנחם מענדל זצ״ל מקוצק)

״וכי יהיה באיש non משפ• מות והומת ותלית אתו על עץ״

"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. But when the serpent persuaded Chavah to eat the fruit of the forbidden Eitz Hada'at — Tree of Knowledge — she brought death to the world; man would die for his sins. The Gemara (Bava Batra 17a), however, says that there were four tzaddikim who never committed any KI TEITZEI 117

sins, and who only died because of "itiyo shel nachash" —the advice of the serpent to Chavah, 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 Chavah to eat the fruit of the forbidden tree."

(נחל קדומים, ועי׳ לקוטי שיחות חכ״1)

״כי תבנה בית חדש ועשית מעקה לגגך ולא תשים דמים בביתך כי יפל הנפל ממנו״

"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?

house" — has the" — (בית) "ANSWER: The word "bayit numerical value of four hundred and twelve. The words fence of your roof" — have the" — (מעקה גגך) "ma'akeh gagecha" 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 us 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." (בן איש חי) 118 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

״ולקח אב״ הנער ואמה והוציאו את בתול״ הנער...ואמר אב״ הנער...וענשו אתו מאה כסף ונתנו לאב״ הנערה״

"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 . Why is it written here three times without a 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, "Kol 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" — (נערה) "a young lad" — and not a "na'arah" — (נער) Jewish lady" whose place is inside. Since, he is in effect, accusing her father of not giving her a proper upbringing and supervision. The father plays an active role in her defense. When it is established however, that the husband made a false accusation, he is fined one hundred silver shekels which he to the father who — ״ה״ must give "la'avi hana'arah" — with a indeed raised his daughter to behave exactly as is proper for a Jewish young lady.

(בעל הטורים, שפתי כהן)

״והנה הוא שם עלילת דברים״

"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 while filing a complaint, does the father leave out the word "lah" — "against her"? KI TEITZEI 119

ANSWER: The husband makes a wanton accusation because he hates her and is seeking to get out of the marriage without paying her ketubah. He therefore 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 — that is my reputation. With this libel he is insinuating that the education and upbringing I gave her was defective, and therefore she could commit an act unbecoming of 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 the shame caused to him 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 perpetrated a crime against two people, his wife and also his father-in-law, it is understood why he receives a double punishment. He pays one hundred silver shekels to the father for attempting to defame him and he receives a lashing for attempting to have his wife put to death. (משך חכמה)

״לא ״בא ממזר בקהל ה׳ גם דור עשיר״ לא ״בא לו בקהל n׳״

"A maimer (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? 120 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

ANSWER: A child born from a union in which only one parent is a mamzer, is only a "half mamzer." Thus, 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. (פון אונזער אלטען אוצר - ר׳ ליבוש דיל חריף)

״לא ״בא עמוני ומואב• בקהל ה׳...על דבר אשר לא קדמו אתכם בלחם ובמים בדרך בצאתכם ממצרים״

"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 is the ancestor of Mashiach, and Na'amah the Amonite who would become the wife of King Shlomo (see Bava Kamma 38b).

The 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 KI TEITZEI 121

would prevent Ruth and Na'amah from becoming 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 Jewish women, Moabite and Amonite women may convert to Judaism and marry Jewish men. (ילקוט האורים)

* * *

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 the 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 included an extra yud (Moavi — ) to teach that only Moabite men are precluded, but Moabite woman may join Klal Yisrael in marriage, "like one who finds abundant spoils." (לקוטי בתר לקוטי בשם ברוך טעם) 122 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

״על דבר אשר לא קדמו אתכם בלחם ובמים בדרך בצאתכם ממצרים ואשר שכר עליך את בלעם...לקללך״

"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 far greater crime than not offering bread and water to the Jews, 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 thus, they do not deserve to marry into the Jewish community.

(מצאתי בכתבי אבי הרב שמואל פסח דיל באגאמילסקי בשם המגיד מדובנא)

״ואשר שכר עליך את בלעם״

"And because he hired against you Bilaam" (23:5)

QUESTION: Why the emphasis on the hiring of Bilaam? The pasuk 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 for his actions and cannot exempt himself by claiming that he was only an emissary of A. 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. KI TEITZEI 123

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. (מטעמים)

״ו״הפך ה׳ אלק״ך לך את הקללה לברכה״

"And G-d, your G-d, transformed for you the curse to a blessing." (23:6)

QUESTION: The word "lecha" — "for you" — seems to be superfluous. Could not the pasuk 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, rather than reward. (דגל מחנה אפרים)

״ולא ״ראה בך ערות דבר ושב מאחריך״

"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 that the host walk in front of 124 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

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. Analogously, 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." (ר׳ יוסף שאול דיל נתנזון)

״לנכרי תשיך ולאחיך לא תשיך״

"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." (פון אונזער אלטען אוצר)

״כי יקח איש אשה״

"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 acceptable."

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 KI TEITZEI 125

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 compared 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. children accomplishing even more than their parents— is "davar na'ah umitkabeil" — something beautiful and acceptable.

״כי יקח איש אשה״

"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 sanctified 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 by means of which he acquires her and makes her his "arusah" — "betrothed" — similarly, Hashem acquired the Jewish people through the Luchot — Tablets — which He gave them. 126 VEDIBARTA BAM—AND YOU SHALL SPEAK OF 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; just as when one sanctifies something to Hashem he separates it from everything else and designates it specifically to Hashem, similarly, the woman is now separated from the entire world and belongs only to her husband (see Kiddushin 2b).

Thus, in the blessing we state 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. (כסא דוד להוזיד״א) ° * * * It is possible that 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 heavens.

״כי יקח איש אשה״

"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 something 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 men 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) KI TEITZEI 127

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 opposite statements regarding women, the word "ishah" appears once with the word "et" and once by itself.

With his profound wisdom King Shlomo is teaching us the following lesson: 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 the couple. 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.

Even 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? (פרח לבנון)

* * * 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 got 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, the participants eat up the "motzi," leaving the chatan only "matza" — "a good wife." (אמרי צדיקים בשם ר׳ עקיבא דיל איגר) 128 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

״כי יקח איש אשה״

"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 Adam experienced that we wish it upon 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 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 inflexible, 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 be 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 ups and downs of life.

Adam and Chavah were a very happy couple since they had the same philosophy and priorities. Any couple emulating them will also have a happy marriage and merit that the Shechinah — the Divine presence — will abide with them.

״כי יקח איש אשה ובעלה והיה אם לא תמצא חן בעיניו כי מצא בא ערות דבר וכתב לה •פר כריתת ונתן בידה ושלחה מביתו״

"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 KI TEITZEI 129

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?

The words "hikdichah tavshilo" may be interpreted as follows; 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 even worse than immoral conduct and valid grounds for divorce.

(עיטורי תורה בשם ר׳ ברוך דיל עפשטיין ועי׳ תורה תמימה)

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 a good wife and may be divorced. (תורה תמימה) 130 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

״וכתב לה •פר כריתת״

"And he wrote her a bill of divorce." (24:1)

QUESTION: Why is the divorce document called a "get"?

has the numerical value of (גט£ ANSWER: The word get twelve. It is called get to allude to the fact that it should be written in no more or less than twelve lines. (גיטין דף ב׳ ע״א, תח־״ה המביא) * * *

Although the number twelve can be reached by many other combinations of Hebrew letters, e.g. or etc., the combination of was selected because throughout the entire and (ג) "Torah, there is no word in which the letters "gimmel -are together. Since this document is the Torah (ט) "tet" 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.

(לקוטי בתר לקוטי בשם אגרת הטיול)

״וכתב לה •פר כריתת״

"And he wrote her a bill of divorce." (24:1)

QUESTION: The Gemara (Gittin 90b) says that when a man divorces the wife of his first marriage, even the altar sheds tears. What is the significance of the symbolism?

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 must be unemotional and 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 KI TEITZEI 131

altar, which is made of unfeeling stone and which sees blood continuously, sheds tears. (שמעתי בשם הרב מאיר דיל אשכנזי)

Alternatively, the Torah section concerning karban tamid — the daily continual-offering (Bamidbar 25:1-8) contains all the This is an .״ט״ and the ״ג״ letters of the alef-beit except the indication that the altar, too, feels uncomfortable with these two letters. (עולת אלעזר)

״כ״ ״קח איש אשה חדשה...לא ״חבל רח״ם ורכב כ״ נפש הוא חבל׳

"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 encouraged people to live beyond their means. Unfortunately, such a lifestyle often brings destruction to a marriage or a family.

When arranging a wedding, people often go overboard and borrow in order to be able to copy the affluent, who can afford extravagant events. 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 us 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. (פניני תורה) 132 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

״והפילו השפ• והכהו לפניו כדי רשעתו במספר״

"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 number of lashes that one could safely tolerate were inflicted one-third (of the lashes) on his front and two-thirds (of the lashes) on his back. 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 which took place before his coming to the world and the two things which will take place after his leaving the world, he receives one-third of the lashes on the front (part of the body) and two-thirds on the back.

(כלי יקר)

״ארבעים יכנו לא יםיף פן יםיף להכתו על אלה מכה רבה ונקלה אחיך לעיניך״

"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? KI TEITZEI 133

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 yosif" — "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. (פרדס יוסף בשם חידושי הרי״ם בילדותו)

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 us that once the sinner was niklah — degraded — by receiving his punishment of achicha — thirty-nine lashes — then, 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." (נחל קדומים)

״וחלצה נעלו מעל רגלו״

"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 brothers refuse to marry their sister-in-law, the oldest brother must carry out the alternative 134 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

commandment of chalitzah, which releases her to marry whomever she desires (Rambam, Yibum 2,6-7).

In the former instance (Yibum), 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 utterly 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. (רבינו בחיי)

״איפה שלמה וצדק יהיה לך למען יאריכו ימיך״

"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 him (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 until 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. (פנינים יקרים) ° ° KI TEITZEI 135

״זכור את אשר עשה לך עמלק״

"Remember what Amalek did to you." (25:17)

QUESTION: Why is the command of remembering the viciousness of Amalek written in the singular, and not "Zichru...lachem" etc., in the plural?

ANSWER: Amalek attacked the Jews when they encamped in Refidim. The word "refidim" is related to the root disunity and separation" (see K'li" — (פירוד) "word of "pirud Yakar, Shemot 17:8). When the Jewish people are divided, it is possible for Amalek to creep in.

Therefore, the Torah says in the singular, "Zachor — remember — what Amalek did lecha — to you — to stress that Amalek attacked when there was division and when everyone was concerned only about himself. By remembering this, we will all live in harmony and thus prevent a renewed attack by Amalek. (ר׳ שמחה בונים זצ״ל מפשיסחא)

״זכור את אשר עשה לך עמלק״

"Remember what Amalek did to you." (25:17)

QUESTION: What is the significance of the name "Amalek?"

is an acronym for the (עמלק) ANSWER: The name Amalek tzaddikim . Amalek thought that since all negative powers (kelipot and sitra achara) have some form of attachment to 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 counteracted 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 Bilaam meant that Amalek attacked the Jewish people relying on "reishit" — the 136 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

first — that is, the fact that his name was the acronym for the first letters of the names of four great people. He failed to realize however, that "acharito adei oveid" — his end will be total destruction, since "achrito" — the last (final) letters of the names — "death" — (מיתה) "spell the word "mitah עמרם, משה, לוי, קהת which is an allusion to the total annihilation that he will ultimately suffer. (מגלה עמוקות ס״פ ויחי, ועי׳ רשימות כ״ק אדמו״ר חוברת ד, ועי׳ תורת משה להוז״ס)

״תמחה את זכר עמלק מתחת השמים״

"Vou 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 that the name of Amalek shall not be mentioned even with reference to an animal, by saying, 'This animal belonged to 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, "Timcheh 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 KI TEITZEI 137

people. 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 a deep-rooted 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 inherited 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 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 with reference to an animal, by saying, 'This belonged to 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, but it was permissible for Mordechai to take his house.

(ר׳ חיים הלוי דיל סאלאווייטשיק, ועי׳ קול צופיך ע׳ תל״ג) 138 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

״תמחה את זכר עמלק מתחת השמים״

"Vou shall wipe out the memory of Amalek from under the heaven." (25:19)

QUESTION: Instead of "mitachat hashamayim" — "from under the heaven" — should the pasuk not 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 has the (עמלק) Jewish people from Hashem. The word Amalek numerical value of two hundred and forty, which is the same doubt." When" — (ספק) "numerical value as the word "safeik the Jews came out of Egypt permeated with awe and amazement of the miracles Hashem performed, Amalek attempted to instill a doubt in them that perhaps 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" — (קרך) chill" — meaning, that Amalek" — (קרירות) "kerirut" 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 the work of Amalek. Hence, 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. (עיטורי תורה)

* * * 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 KI TEITZEI 139

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. (רשימות כ״ק אדמו״ר, חוברת זי)

״תמחה את זכר עמלק מתחת השמים לא תשכח״

"Vou 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: After witnessing the miracles Hashem performed in Egypt, the Jews left Egypt permeated with excitement and awe of Hashem. Amalek intended to chill their enthusiasm and ultimately cause them to forget 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 us 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. (בית יעקב ר׳ יעקב הכהן דיל טראב - מסלתון ראב״ד ביירות) 140 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

כי תבוא ־ KI TAVO

״והיה כ״ תבוא אל הארץ״

"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 (Vayikra Rabbah 11:7). The Torah is teaching us 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) (אור החיים)

״ולקחתם מראשית כל פרי האדמה...ושמת בסנא והלכת אל המקום אשר יבחר ה׳ אלקיך לשכ! שמו שם״

"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 KI TAVO 141

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 arouse joy and excitement while the giving of tithes occurred without notice? ANSWER: The farmer works very hard, tilling his land, pruning his trees, and trying to keep the insects from ruining his crops. Finally, after much 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 lesson for us is; it is not how much one gives, but when and how. (הרב דוב ארי׳ דיל בערזאן)

״ולקחת מראשית כל פרי האדמה״

"Vou 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 wrap a 'gemi' — a blade of grass — around it, 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 142 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

wealth" (8:17), and forget that the wonders of nature are in reality the works of Hashem. The word "gemi" is an acronym for Great are the wonders of Hashem." When the" — י-ה-ו-ה״ 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. (ר׳ משה זצ״ל מסאסוב)

״ובאת אל הכהן אשר יהיה בימים ההם״

"And you shall come to whomever will be the Kohen in those days." (26:3)

QUESTION: The words "bayamim haheim" — "in those days" — seem 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. (מיוסד על מה שמצאתי בכתבי אבי הרב שמואל פסח דיל באגאמילסקי) KI TAVO 143

״וענית ואמרת...ארמי אובד אבי וירד מצרימה ויגר שם במתי מע• ויהי שם...ויוציאנו ה׳ ממצרים ביד חזקה...ויבאנו אל המקום הזה״

"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 (Yaakov's encounter with Lavan, and the Jews stay in Egypt), 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 tranquility and enjoying 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 tranquility, 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 tranquility.

Rashi's explanation that the statement "An Aramean tried to destroy my forefather" refers to Lavan's pursuit of Yaakov does 144 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

not contradict the above, but emphasizes that he pursued him for running away from his home in Aram where he wanted him to be at his ruthless disposal for more 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 re¬ garding the nations of the world, Hashem considers their thoughts to be equivalent to deeds (see Jerusalem Talmud Pei'ah 1:1). (לקוטי שיחות חי״!)

״ארמי אבד אבי וירד מצרימה״

.[tried to destroy my forefather [Yaakov [ווAn Aramean [Lava" 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 stated clearly 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 celebrating 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 special love, and so the brothers were envious of him, finally selling him as a slave, 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. (אלשיך)

״וירעו אתנו המצרים ויענונו״

"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"? KI TAVO 145

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. (אלשיך)

״ו״באנו אל המקום הזה ו״תן לנו את הארץ הזאת״

"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 of events? 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 — clouds — and brought them to Mount Moriah, where the Beit Hamikdash would be built, to eat their Pesach-offering there. Later that night, He returned them to Ramseis. 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).

״כי תכלה לעשר...השקיפה ממעון קדשך מן השמים וברך את עמך ישראל״

"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 146 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

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," the governor said. "It is this that condemns you to Geihinom. I will illustrate this by a parable. 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 therefore became 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 poor, 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." (מצאתי בכתבי אבי הרב שמואל פסח דיל באגאמילסקי) KI TAVO 147

״ואמרת לפני ה׳ אלקיך בערתי הקדש מן הבית וגם נתתיו ללוי״

"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'asrot 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 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" appears to be superfluous. It could have said "[I have removed the sacred things from the house] unetativ — 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 I have given to the Levite — and 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 to receive your blessings — nonetheless I beseech you, "hashkifah..." — "gaze down from Your holy abode and bless Your people." 148 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

A story is told about a wealthy, religious person who de¬ cided 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" — "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.

״לא עברתי ממצותיך ולא שכחתי״

"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." (ילקוט האורים)

״לא נתתי ממנו למת״

"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. KI TAVO 149

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. Unfor¬ tunately, some people 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 mimenu 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. (מצאתי בכתבי אבי הרב שמואל פסח דיל באגאמילסקי) .icvci^c =1״win F1uuu1-c L

״וכתבת על האבנים את כל דבר״ התורה הזאת״

"You shall inscribe on the stones all the words of this Torah." (27:8) QUESTION: Why on stone and not on any other material? 150 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

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.

״וכתבת על האבנים את כל דבר״ התורה הזאת באר היסב״

"Vou 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. Where is there an indication of seventy languages 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. ,ה=adds up to 70 as follows: 5 (היטב) "Thus, the word "heitev The total of .ה-י-ט+ב ,24=9+15 ,ה-י+ט ,15=10+5 ,ה+י, 2+24=26 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 , 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 , which has the numerical value of ten. From the letter till the end of the word there are three letters , thus 10 x 3 = 30. The third KI TAVO 151

letter has the numerical value of nine, and since there are has the ״ב״ x 2 = 18. The final letter ט-ב), two letters left £9 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). (ילקוט מעם לועז)

״ארור אשר לא יקום את דברי התורה הזאת לעשות אותם״

"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 [the words of this Torah]" — is not the phrase "la'asot otam" — "to perform them" — redundant? ANSWER: 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 in one's heart. It is absolutely necessary and incumbent on everyone at all times, "la'asot otam" — to actually perform them. (כתב סופר)

״ובאו עליך כל הברכות האלה והשיגך כי תשמע בקול ה׳ אלקיך״

"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 a 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 152 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

own. Immediately, he ran home and dug under his house, and indeed there was a treasure there. 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 silly goals, thereby fleeing from good fortune. Hashem is therefore promising us that His blessings will come upon us even if one attempts to run away from them: "Vehisigucha" — "they will overtake you" — and despite

(אלשיה .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 reduction 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."

״ברוך אתה בעיר״

"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. Are all those who do not live close to the shul really lacking this blessing? 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 everyone. 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. KI TAVO 153

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 us 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 informing us 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. (הזךש ןהעיןן) "

״ברוך אתה בעיר ברוך אתה בשדה״

"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 a city dweller (Bereishit 25:27). Originally, Yitzchak wanted to bless Eisav, but Yaakov managed to obtain the blessing instead. In response to his plea, Eisav was also blessed. The Torah promises us 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 154 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

dweller — as well as those of "basadeh," which were given to Eisav — the man of the fields. (שער בת רבים)

״ברוך אתה בבאך׳

"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 a nice home." 2) "Ishah" — (בית) "contentment: 1) "Bayit na'eh nice" — (כלים) "a nice wife." 3) "Keilim na'im" — (אשה) "na'eh vessels." The acronym for these three spell the word "bo'acha" . The Torah is promising us 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 you will enjoy harchavat hada'at all the days of your life. (פני דוד)

״וראו כל עמי הארץ כי שם ה׳ נקרא עליך ויראו ממך״

"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 mimeka" — "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 KI TAVO 155

Hashem, then "veyar'u" — they too will begin to fear and revere (בוצינא דנהורא) .Hashem, "mimeka" — through 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.

״וראו כל עמי הארץ כי שם ה׳ נקרא עליך ויראו ממך״

"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 to explain what had happened. The Rebbe told him that the Torah says, "All the peoples of the earth will see that the Name of G-d is proclaimed over you, and they will revere you" and the Gemara (Berachot 6a) explains that this refers to 'tefillin sheberosh' — 'tefillin of the head' " Thus, when people see a Jew wearing Tefillin, they 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' — while the thoughts are elsewhere,' but 'sheberosh' — 'in the head' — i.e. the mind should be 156 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

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, but not in your head." (כ״ק אדמו״ר י״ט כסלו תש״כ)

״והיה אם לא תשמע בקול ה׳ אלקיך...והתמכרתם שם לאיביך לעבדים ולשפחות ואין קונה״

"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 tochachah contains frightening admonitions and curses that could befall the Jewish people, G-d forbid, for not observing Torah and mitzvot. What secret power is there in the tochachah to subdue and offset these potentially terrible events?

ANSWER: The "tochachah" consists of 676 words. To offset this, the Tetragrammaton (Hashem's holy four letter name — which denotes rachamim — mercy — has the numerical value of 26, and it is mentioned 26 times in the tochachah. 26x26=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 tochachah in this parshah was said by the righteous Moshe Rabbeinu. To utter them he used 676 words, which is the Our salvation is that .(רעnumerical value of the word "ra'ot" £m 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.

(חיד״א בס׳ יוסף תהלות בשם ר׳ שמשון זצ״ל מאסטראפאלי, ועי׳ בספר פרדס יוסף החדש אודות מנין התיבות) KI TAVO 157

״והיה אם לא תשמע בקול ה׳...ובאו עליך כל הקללות״

"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 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. He was so ill 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 curses 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; 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 (from end to beginning), 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 158 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

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." (נחל קדומים)

״והיית משגע ממראה עיניך אשר תראה״

"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 only cheated and down-trodden all the days." 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 are man's own thoughts and imagination. Through them he can haunt and torture himself endlessly. 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 see the negative rather than the positive. To such individuals the meaning of, "You will go mad from the sight of your eyes that you will see," 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.

״יצו ה׳ אתך את הברכה באסמיך ובכל משלח ידך״

"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? KI TAVO 159

ANSWER: A person once sought a berachah from the Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneerson, and received it. Years later, when Rabbi Menachem Mendel Schneerson, succeeded his father-in-law as the leader of Chabad-Lubavitch, the person expressed to him his disappointment that the previous Rebbe'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 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. (פניני תורה)

״ובאו עליך כל הברכות האלה והשיגך...ובאו עליך כל הקללות האלה ורדפוך והשיגוך״

"All these blessings will come upon you and overtake you...all these curses will come upon you and pursue you and overtake you." (28:2, 45)

QUESTION: Why in regard to the blessings is the word "vehisugucha" — "and they will overtake you" — written without a "vav" , and with a "vav" in reference to the curses ? ANSWER: The Gemara (Kiddushin 40A) says, "Machashavah tovah metzarfah lema'aseh" — "A good thought is regarded as a good deed." Hence, if one contemplated fulfilling a mitzvah and was unavoidably prevented from performing it, Scripture credits him as if he had fulfilled it. However, "Machashavah ra'ah ein Hakodosh Baruch Hu metzarfah lema'aseh" — "If one contemplates sinning, Hashem does not regard the bad thought as a deed." Thus, Hashem will not punish one for a sinful thought alone, if it was not actually followed up with committing the sin. 160 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

With the missing "vav" in "vehisigucha" in regard to the blessings, Hashem is telling us that the blessings for observing Torah will come upon us even if our performance is incomplete. If only we had the good thought to do a mitzvah, though for some reason, beyond our control, we were unable to do it, we will merit His blessings. On the other hand, the "vav," which completes the "full" spelling of "vehisigucha" teaches us that the curses for violating Torah will come upon us, G-d forbid, only when our actions are complete, and not when the person merely contemplated sinning.

״תחת אשר לא עבדת את ה׳ אלקיך בשמחה׳

"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 but is merely lacking gladness? ANSWER: There are those, who due to uncontrollable cir¬ cumstances cannot serve Hashem as they would like to, and are consequently filled with pain and remorse. On the other hand, there are those who audaciously violate the laws of the Torah and take pride in it. The Torah is speaking of the latter and say¬ ing that the admonitions will come, "Because you have not served G-d, your G-d," and instead of being remorseful, you were "besimchah" — in a joyous mode — happy and proud of your behavior.

״תחת אשר לא עבדת את ה׳ אלקיך בשמחה ובסוב לבב״

"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 in a vertical line starting with on top, then is under , and is under , and is under . These three letters can be arranged to spell the word "Shabbat" . KI TAVO 161

The pasuk is hinting to us 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. (לקוטי בתר לקוטי בשם הגר״א, ועי׳ אגרא דכלה. ובענין חיוב שמחה בשבת עי׳ תורה תמימה, בראשית ב,ג. ולקוטי שיחות ח״ד ע׳ 1090)

״וכל מכה אשר לא כתוב בספר התורה הזאת״

"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, "Bechol tzaratam lo tza'ar" which (לא£ ״א״ Isaiah 63:9). The word "lo" is written with an) means "no," and read with a 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 is written in this Book of the Torah" — obviously it is יא׳ referring to a blow for which Hashem does not share the agony of the Jewish people, namely, mitat tzaddikim — the passing of a tzaddik. ועי׳ פרדס יוסף החדש אודות מקור המארז״ל)

״ונשארתם במתי מע• תחת אשר הייתם ככוכבי השמים לרב״

"Vou 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 compared to the dust of the earth (Bereishit 28:14), and 162 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

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 distances. When there is unity among the Jews, they are compared to the dust of the earth, and when they are divided 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."

(מעינה של תורה)

״והשיבך ה׳ מצרים באניות... והתמכרתם שם לאיבך לעבדים ולשפחות ואין קונה״

"Hashem will return you to Egypt in ships ... there you will offer yourselves for sale to your enemies as slaves and slavewomen — and there will be no buyer!" (28:68)

QUESTION: Why will the Egyptians refuse to buy the Jews as slaves? If so, what is the curse?

ANSWER: The Torah is saying that "for your misbehavior you will, G-d forbid, go into captivity and taken to Egypt. The Jewish captives will long for the Egyptians to buy them as slaves. However, the Egyptians will refuse because they will recall that their ancestors were struck with many plagues for enslaving the Jewish people. Hence, when your captors see that you are of no value to them they will beat you and starve you."

(דעת זקנים מבעלי התוספות בשם ר׳ יוסף קארו) NITZAVIM 163

נצבים - NITZAVIM

״ראש חדש ... ביום ... הבא עלינו לסובה״

"Rosh Chodesh ... will be on ... which comes to us for good." (Slddur) 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. (היום יום כ״ה אלול ועי׳ לקוטי שיחות ח״ד ע׳ 1139, הערה 3) * * * 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 occurs, 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 to 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). (מנהגים)

״אתם נצבים היום״

"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 164 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

opportunity to recite four Selichot before Rosh Hashanah, we begin a week earlier.) Is there a hint for this in the Torah? ANSWER: The words "Atem nitzavim hayom" — "You are standing today" — have the numerical value of — ״לעמוד לסליחות״ which is the same as that of the words ,694

To rise for Selichot. (מטה משה ח״ה סי, תשע״ט) " "

״והוא ״היה לך לאלקים״

"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 explicit, but are 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 a vague man¬ ner, the people, not knowing their nature, could not anticipate a cure for them. These two curses frightened the people.

״כי את אשר ישנו פה עמנו עמד היום...ואת אשר איננו פה עמנו היום״

"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? NITZAVIM 165

ANSWER: When Mr. Cohen arrived in Shul one morning, Rabbi Kirsch greeted him warmly. When the minyan had reached , Rabbi Kirsch approached Mr. Cohen and shook his head with a welcoming nod. This repeated itself again when the people were reciting "." After davening Mr. Cohen asked the 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."

In his parting message to Klal Yisrael, Moshe tells 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.

״והיה בשמעו את דברי האלה הזאת והתברך בלבבו לאמו־ שלום יהיה לו כי בשררות לבי אלך...לא יאבה ה׳ •לח לו״

"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 frequently heard comment of non-observant Jews is, "I am a Jew at heart." They excuse themselves from putting on tefillin, observing Shabbat, etc., with these words. In the pasuk, 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" — 166 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

that "Hashem will not be willing to forgive him — this approach to Torah and mitzvot is unacceptable. (כתב סופר) * * * The Torah consists of six hundred and thirteen mitzvot, representing the six hundred and thirteen human body parts. The mitzvot are distributed among the various body parts; some are performed with the hand, others with the foot, and 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.

״הנסתרת לה׳ אלקינו והנגלת לנו ולבנינו עד עולם לעשות את כל דברי התורה הזאת״

"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 history Jewry has eagerly awaited the ultimate redemption through Mashiach. Our sages (Sanhedrin 98a) have identified two times for his coming. One is "be'itah" — the preordained time by Hashem at the beginning of creation, and the second is "achishenah" — a hastened revelation before the destined time. If the Jews are deserving, Hashem will hasten Mashiach's arrival. 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 tells the people that "Hashem removed them from upon their soil with anger, with wrath, and with great fury, and He cast them to another land, as this very NITZAVIM 167

day!" In an attempt to comfort them and uplift their spirits, Moshe now assures 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 "hanistarot" — "hidden" — "laHashem Elokeinu" — "[and is] known only to Hashem." 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. (כתב סופר)

״והיה כ״ ״באו עליך כל הדברים האלה הברכה והקללה אשר נתת״ לפניך׳

"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 accord with "vehakelallah" — "and the curse" — that may, G-d forbid, "come upon you?"

ANSWER: The Gemara (Berachot 54a) says that one is obli¬ gated 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 also 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." (אור החיים)

* * * Rabbi Zusha of Anipoli was a disciple of Rabbi DovBer of Mezritz (the Mezritcher Maggid). The fact that illness and utter poverty were Rabbi Zusha's lot did not in the least diminish his piety, humility, and love of Hashem for which he was renowned. A story is told of Rabbi Schmelke of Nikolsburg, who once ap¬ proached Rabbi DovBer of Mezritch and asked him how it was 168 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

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 Schmelke's question was that someone should rejoice in his lot to the point that he is not even aware of harsh events. This symbolized Rabbi Zusha's life. (ספורי חסידים)

״והיה כי יבאו עליך כל הדברים האלה הברכה והקללה...והשבת אל לבבך״

"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. (פון אונזער אלטען אוצר בשם העקידה)

״ושבת עד ה׳ אלקיך״

"And you shall return unto G-d, your G-d." (30:2)

QUESTION: What is the essence of teshuvah? NITZAVIM 169

ANSWER: Rabbi Shalom DovBer Schneerson, the fifth Rebbe of Lubavitch, explained that the word teshuvah is comprised of five Hebrew letters, each letter a path and a method in the avodah — service — of teshuvah.

Be sincere with the" — ״תמים תהי׳ עם ה׳ אלקיך׳ is for ״ת״ Eternal your G-d" (Devarim 18:13). This represents the service of teshuvah that comes through sincerity and wholeness of heart — "earnestness."

is for — "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.

Love your fellow as" — ״ואהבת לרעך כמוך״ is for ׳v״ 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.

"In all your ways, know Him" — ״בכל דרכך דעהו״ is for ״a״ (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.

is for — "Walk discreetly with your G-d" (Micah 6:8). One must take care not to be conspicuous or act ostentatiously. 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.

(היום יום ג׳ - ח׳ תשרי)

״אם יהיה נדחך בקצה השמים משם יקבצך ה׳ אלקיך ומשם יקחך״

"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: Since people do not live in heaven, should not the pasuk have stated, "If your dispersed will be at the ends of the earth?" 170 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

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 certainly done some good and therefore 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."

(שמעתי מדודי הרב ברוך הכהן דיל כהן מוז״ס קול תודה) * * * Many people have questioned the wisdom of the Lubavitcher Rebbe's 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?"

In light of the abovementioned, his efforts can be well understood. The Rebbe has unlimited love for Klal Yisrael, and he 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. VAYEILECH 171

וילך ־ VAYEILECH

״וילך משה וידבר את הדברים האלה אל כל ישראל...לא אוכל עוד לצאת ולבוא״

"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 heading for his explanation. Why does he quote the first pasuk, "And Moshe went, etc.," without offering any explanation on it at all, and then goes on to quote the second pasuk, "I cannot go out and come in," accompanied by 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 to have the people come to him. The Midrash explains that Shmuel was allowed to relinquish the honors due to him, but Moshe was a king, and even if he renounces his honor, his honor is not renounced (Kiddushin 32b). If so, why did Moshe now go himself and speak to the entire community?

Rashi seems to be 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." (פון אונזער אלטען אוצר) 172 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

״בן מאה ועשרים שנה אנכי היום״

"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 know, however, 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 (Bamidbar 273a) says that there are sparks of Moshe in every generation, and according to the Arizal, they are 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. (יערות דבש, ח״א דרוש ג׳ ע׳ כ״ג ע׳׳ב)

״הקהל את העם האנשים והנשים והסף״

"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? VAYEILECH 173

ANSWER: Superficially, Rabbi Elazar ben Azaria's question is somewhat strange. If the parents and entire Klal Yisrael are assembling, 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 until 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. (פרדס יוסף)

״הקהל את העם האנש•• והנשי• והטף״

"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 hakheil — 'assemble.' "

"And what exposition did he give thereon?" 174 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

"Assemble the people, the men and the women and the little ones. The men came to learn, the women came to hear, but why do the little ones come? In order to grant reward to those that bring them."

He said 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 strove to permeate him with Torah. 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." (משך חכמה)

״ועתה כתבו לכם את השירה הזאת ולמדה את בני ישראל״

"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 letters of a Sefer Torah?

ANSWER: The halachah requires that in a Sefer Torah every letter must be "mukafot gevil" — "surrounded by parchment." VAYEILECH 175

(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.

Although 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 as egotistical individuals. * * *

Another lesson to be learned from a Sefer Torah is that a Torah consists of many letters. Although 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. Analogously, each and every Jew is an essential component of Klal Yisrael, upon whom the wholeness of the Jewish people depends.

(לקוטי שיחות חייב ע׳ 333)

* * *

A Sefer Torah is written with ink, and the only acceptable color is deep black. The following lessons can be derived from the ink:

While all colors can easily be combined one with another to form new colors, black is extremely difficult to change. Similarly, a Jew should not permit the influence of society or the vagaries of life to undermine or dilute his true "color" and strict adherence to Torah. 176 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

The ink must stick firmly to the parchment, and, if it "jumps off," i.e. becomes detached, the Sefer Torah is pasul — disqualified. The implied lesson is that the Jew should adhere tenaciously to Torah and never became detached from it.

* * * In 5742 the Lubavitcher Rebbe embarked on a campaign for Sifrei Torah to be written so that every Jew in the world should acquire a letter in a communal Sefer Torah. The intent of this was to unite Klal Yisrael through Torah. 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 at that time Your people will escape; everyone who is found written in the book (see Ibn Ezra). (לקןטי שיחןת ח״כ ע, 505) "

״ועתה כתבו לכם את השירה הזאת ולמדה את בני ישראל״

"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, ofan 186) 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, — "There are six hundred thousand letters in the Torah"? ANSWER: In addition to the basic letters of the words of which are "fill-in" letters ,א, ה, ו, י the Torah, there are the letters and which are replaced by the nekudot — vowels. For example, Were it not for the .״א״ the "kamatz" takes the place of an would be spelled — ״ברוך״ — "kamatz" the word "baruch" , and many words would have a at the end of them were it not for the vowel under the final letter, such as "yadata" — — which would be spelled . The "chirik" takes the place of a , and the "shuruk" or a "cholom" takes the place VAYEILECH 177

of a "V. 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. (לקוטי תורה ויקרא פ בהר) 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. (שמע שלמה מהגר״ש דיל אלגזי, ועי׳ ניצוצי זהר [שיר השירים] מילואים ע׳ קכ׳׳ו, ולקוטי שיחות חייב ע׳ 333, וח״כ ע׳ 419)

״ועתה כתבו לכם את השירה הזאת ולמדה את בני ישראל״

"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? 178 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

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 when he receives an aliyah to the Torah, is at that time, personally fulfilling the mitzvah of "velamdah." To properly fulfill the mitzvah, it is not sufficient to just own a Sefer Torah, but one must actually write it, or have it written for him. The one having the aliyah, accomplishes this in the following way: In communal matters there is a rule, "leiv beit din matneh" — the Beit Din makes a mental stipulation whenever necessary (see Ketubot 106b). When a community needs a sefer Torah, they engage a — scribe — to write one for them, and the leiv beit din stipulates that it belongs to the entire community and is being written on behalf of everyone in the community. Moreover, they stipulate that it is being acquired on the condition, that when one has an aliyah, which is his time of "velamdah" — "to study it" — not only will he acquire total ownership of the Sefer Torah , but it shall be considered that he hired the scribe to write 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 being used for the purpose of "velamdah" — "to study [from] it."

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 matneh" he is simultaneously fulfilling the mitzvah of writing a sefer Torah. Although the Bar-Mitzvah boy may not have been living when the Torah was written (and it is questionable if the rule "leiv beit din matneh would apply to the unborn), it is not a problem, since according to halachah, when one corrects even only one letter of a Sefer Torah, it is as though he wrote the entire Torah (Rambam, Sefer Torah 7:1). 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 rule of "leiv VAYEILECH 179

beit din matneh," are now considered among the writers of this particular Torah. Thus, when they have an aliyah it is then considered their Sefer, which was written specifically for them.

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 (ibid.), 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. (לקוטי שיחות חכ״1) * * *

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 matneh," when a Jew learned in it, 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

ללןטי שיחןת ח .Biblical mitzvah to write a Sefer Torah

״ויהי ככלות משה לכתב את דברי התורה הזאת על •פר עד חמם״ "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 one to be kept in the Ark.

Writing on Shabbat is forbidden. Why did Moshe violate the law? 180 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

ANSWER: In his holiness, Moshe 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. (ליקןטי wm חת״ס סי, כ״ט בשם השל״ה)

* * * 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. (לקוטי שיחות חייו ע׳ 361, וחכ״ד ע׳ 208)

״כ״ אנכי ״דעת״ את מריך... הן בעודני n״ עמכם היום ... ואף כ״ אחרי מותי״

"For I know your rebelliousness ... behold! While I am still alive with your today ... and surely after my death" (31:27) QUESTION: The words "imachem hayom" — "with you today" seem extra? ANSWER: The Gemara (Berachot 18a) says "The righteous are considered to be alive, in a spiritual sense, even after death." Moshe was alluding to this concept. Thus, he said to them that though he would live eternally, he was speaking of his experience of when "odeni chai imachem" — "I am physically alive together with you." He also added the word "hayom" to allude that this was the last day of physical life with them. From tomorrow on, he would "live" with them and continue to look after them, but they would not view his physical being. (אור החיים, ועי׳ אגרת הקדש לאדמוה״ז לביאור הזוה״ק ״דצדיקא !אתפטר אשתכח בכלהו עלמין יתיר מבחיוהי״) ROSH HASHANAH 181

ראש השנה ־ ROSH HASHANAH

How Old is the World?

The secular world continually disputes our belief that the world is less than six thousand years old. Their arguments are supported by the many stones and fossils which have been found, dating, according to their scientific calculations, millions of years back. How can our belief that the world is less than 6,000 years old and their findings be reconciled? Surely, the G-d-given Torah, not developed by the human mind, is more accurate. Human beings may err, using means of measurement and understanding which are only human. Even if we accept the opinion of the secular world, there are many explanations which we can offer to eliminate the seeming contradiction to Torah.

According to the Gemara (Chullin 60a), Hashem created the world in an already developed state. The trees were fully grown and already bearing fruit. Likewise, Adam was not created a new-born baby, but rather a fully-grown man. Thus, according to our measurements, if we were to find the remains of Adam, it would be "correct" to claim that they are older than the actual age of the world.

Similarly, it is possible that during creation, Hashem created stones which had the characteristic of ones millions of years old, and therefore, the scientific calculations are "correct." This does not, however, mean that the world was created millions of years ago, but that the stones bear the traces of the years since creation, plus their "age" at creation. 182 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

The Master Key — A Broken Heart

One year, Rabbi Yisrael Ba'al Shem Tov said to Rabbi Ze'eiv Kitzes, one of his senior disciples, "You will blow the shofar for us this Rosh Hashanah. I want you to study all the kavanot (kabbalistic meditations) that pertain to shofar, so that you should meditate upon them when you do the blowing."

Rabbi Ze'eiv applied himself to the task with joy and trepidation: joy over the great privilege that had been accorded him, and trepidation over the immensity of the responsibility. He studied the kabbalistic writings that explain the multifaceted significance of the shofar, and what its sounds achieve. He also prepared a sheet of paper on which he noted the main points of each kavanah so that he could refer to them when he blew the shofar.

Finally, the great moment arrived. It was the morning of Rosh Hashanah, and Rabbi Ze'eiv stood on the bimah — reading platform — in the center of the Ba'al Shem Tov's synagogue amidst the Torah scrolls, surrounded by a sea of tallit-draped bodies. At his table in the southeast corner of the room stood his master, the Ba'al Shem Tov, his face aflame. An awed silence filled the room in anticipation of the climax of the day — the piercing blasts and sobs of the shofar.

Rabbi Ze'eiv reached into his pocket and his heart froze: The paper had disappeared! He distinctly remembered placing it there that morning, but now it was gone. He desperately searched his memory for what he had learned, but his distress over the lost notes had incapacitated his brain; his mind was a total blank. Tears of frustration filled his eyes. He had disappointed his master, who had entrusted him with this most sacred task. He had to blow the shofar like a simple horn, without any kavanot. With a despairing heart, Rabbi Ze'eiv blew the sounds required by halachah, and avoiding his master's eye, resumed his place. At the conclusion of the day's prayers, the Ba'al Shem Tov made his way to the corner where Rabbi Ze'eiv sat sobbing under his tallit. "Gut Yom Tov, Reb Ze'eiv!" the Ba'al Shem Tov ROSH HASHANAH 183

called to him, "That was a most extraordinary shofar blowing we heard today!" "But Rebbe...Why...?" "In the king's palace," said Rabbi Yisrael, "There are many gates and doors, leading to many halls and chambers. The palace keepers have great rings holding many keys, each of which opens a different door. But there is a master key that opens all the doors. The kavanot are keys, each unlocks a door and accesses another chamber in the supernal worlds. But there is one key which unlocks all doors and which can open the innermost chambers of the Divine palace. That master key is a broken heart. (סיפןךי חסיזים׳ מןעזים) "

Grand Opening — Going Out of Business

A story is told of a foreigner who came to America and wanted to open a department store. Not knowing the American lifestyle, he walked the streets to learn how business is done in America, and he noticed that a certain store was attracting a much larger crowd than all the others. When he inquired as to the reason, he was informed that there was a sign above the store which read, "Grand Opening," and that this usually attracts many people. He continued on his stroll and noticed another store a few blocks away which was also attracting more customers than all the other stores. Again he inquired and he was told that above this store was a sign "Going Out of Business," and such a sign tends to attract many inquisitive people.

Wanting his store to be a tremendous success, and unfamiliar with the English language, he hired a sign maker to copy both signs and place them above the entrance to his store. Business was terrible; people did not come in because they were convinced that his store was operated by a "meshuganer" — "lunatic." This story, which has an amusing note to it, unfortunately portrays many facets of life in general, and Jewish milestones in particular. Bar Mitzvah is the first celebration in which a young 184 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

Jewish boy actively participates. But how sad is it when the Bar Mitzvah boy and his family, after attending services in the synagogue drive away on Shabbat to a non-kosher restaurant for a festive repast. In actuality, for this boy and his family, the "grand opening" and "going out of business" took place at the same time. You and I have seen the lavish Bar Mitzvot where a huge birthday cake is rolled in with fourteen candles on it. The candles are lit up and then the Bar Mitzvah boy takes a deep breath and blows out all the candles. When this happens all are very happy and applaud the young man. How often is it that with blowing out of the candles he is proclaiming that on the day of his "grand opening," he is also "going out of business" and drawing the curtain on his interest in Torah and Yiddishkeit? I am sure you all know of many weddings which were entered into with much love and anticipation, and unfortunately end immediately afterwards with strife and animosity. The same holds true with businessmen who enter into a partnership which immediately turns into a disastrous battle in court. I can go on and on, but it is not necessary because I am sure you can all think of many examples of the "grand opening" and the "going out of business" taking place in quick succession. In the Musaf liturgy we declare, "Hayom harat olam" — "Today is the birth of the world." In reality, the creation of the world started a few days earlier, but Rosh Hashanah is the birth of Adam — the first man — through whom the creation of the world reached fruition. Annually, on Rosh Hashanah, Hashem gives each man and woman the chance to start afresh and make a "grand opening." There are also some people who have a "grand opening" fol¬ lowed very quickly by a "going out of business." They make lofty resolutions and commitments regarding their relationship with other people and Hashem in the year to come, unfortu¬ nately, however, these are often very quickly disregarded and forgotten. ROSH HASHANAH 185

Let us resolve to stay in business throughout the year, and go from strength to strength in our devotion and observance of Torah and Yiddishkeit. With such an approach our "grand opening" will bring happy and prosperous results.

A Call From Hashem

Rosh Hashanah is the anniversary of the creation of Adam, the first man. The Torah does not record what he did on his first day except for the account of how Hashem took him and placed him in Gan Eden to work it and guard it, with explicit instructions not to eat from the Tree of Knowledge of good and evil. The Torah relates that Adam and his wife Chavah were both naked, but they were not ashamed. When they violated Hashem's command and ate from the Tree of Knowledge, the eyes of both of them were opened, and they realized they were naked, so they sewed together fig leaves and they made aprons for themselves. Suddenly, they heard the voice of Hashem and they hid. Hashem called out to the man and said to him, "Ayekah?" — "Where are you?" He replied, "I heard Your voice in the garden and I was afraid because I was naked, so I hid" (Bereishit 3:1-8).

This seemingly simple story is very enigmatic. While at times a person may allow himself to lie to his friend, no one would have the audacity to lie to Hashem! When Adam and Chavah realized they were naked, they made aprons. When Hashem addressed Adam, he is dressed in his apron, yet he tells Hashem, "I hid because I was naked?!" Man has been sent to this mundane and earthly world "to work it and guard it." It is incumbent upon him to study Torah and perform mitzvot and conduct his life in accordance to Torah instructions. For this he will ultimately merit a respected place in Gan Eden. While some people are faithful to their mission, there are those who get side-tracked. The glitter of success blinds them into thinking that "I am a self-made man, an independent indi¬ vidual and have everything that is needed to assure myself of 186 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

the very best." Little by little man forgets about his dependence on Hashem and begins to make for himself "garments" — secu¬ rity blankets which he is sure will protect him. This is all good until one day he is awakened from his slumber by a "kol Hashem" — "the voice of Hashem." This could occur, G-d forbid, if he is taken to the hospital with a cardiac arrest or another serious ailment. Sometimes, a catastrophe in his business shatters the entire security on which he confidently relied. At times it may be a tragedy in his family which casts him into gloom and despair. All these are different manifestations of "kol Hashem" — the voice of Hashem calling man "Ayekah?" — "Where are you?" — wake up. At that time man realizes his nakedness without Hashem. Everything he thought he had, all that he built and amassed, amounts to nothing.

This is what transpired with Adam. Living in Gan Eden and having everything at his disposal, he "opened his eyes" and thought that he was secure and successful. Now he could do whatever he wanted, he thought, and not fear anything. When suddenly he heard a "call from Hashem" he came to the realization that he was insignificant and "naked."

Hopefully no one should ever, G-d forbid, get "a call from Heaven" to awaken him. May the call of the shofar of Rosh Hashanah be sufficient to bring us out of our slumber. Let us resolve on this day, to direct our lives according to the will of Hashem. (הרב יוסף דוב הלוי דיל סאלאווייטשיק, מבוסטון)

Pay Up Your Pledges

The Haftorah for the first day of Rosh Hashanah is the story of a woman named Chanah who yearned for a child. Together with her husband Elkanah, she made an annual pilgrimage to pray in the Tabernacle of Shiloh. Eventually she was blessed with a child, whom she named Shmuel because, "I borrowed him from Hashem." The most well-known reason for designating this story for the Haftorah on Rosh Hashanah is that it was on Rosh Hashanah that Hashem remembered Chanah and made it possible for her to conceive (see Rosh Hashanah 11a). ROSH HASHANAH 187

One may, however, wonder, is this the only event recorded in Scriptures which took place on Rosh Hashanah? For instance, it was on Rosh Hashanah that the prophet Elisha came to Shunam and blessed the woman with a child (see II Kings 4:8, and Shulchan Aruch, Orach Chaim 597:1, Taz). It was also on Rosh Hashanah that the people gathered around Ezra to hear the Torah being read and resolved to follow its teachings. When the listeners wept because they realized that they had been neglecting the teachings of the Torah, Ezra and Nechemiah told them not to be sad since it was Rosh Hashanah. "Go eat rich foods," they said, "and drink sweet beverages... for today is sacred to Hashem" (see Nehemia, chap. 8). perhaps we can add another reason for the selection of the story of Chanah to be read on Rosh Hashanah. Rosh Hashanah is a day when many come to shul with a trepidation, not knowing what the New Year will bring. They make resolutions and even vows of loyalty to Hashem and donations to charity, etc., hoping that in this merit, their wishes will be granted and they will be blessed with a happy, healthy, and prosperous New Year. unfortunately, when the inspiration of the crisis disappears and when the danger is over, many pledges remain unredeemed and many vows are violated. I am reminded of the story of the old woman who was about to walk across an old, rickety bridge. She said, "O G-d, if I get across safely, I will give one hundred dollars to charity." When she was a quarter of the way across and all seemed well, she said, "O G-d, I do not have so much. You won't mind, I know; fifty dollars are also enough." As she walked a little further, the bridge suddenly began to shake underneath her feet. "Oh," she said, "I only made a joke and G-d took me seriously!" Chanah lacked fulfillment as a woman. She wanted very much to have a child of her own, and for years she came to the Tabernacle, poured out her heart, and beseeched Hashem to grant her a son, vowing, "If You will look upon the anguish of Your maidservant and give Your maidservant a male child, then I will give him to G-d all the days of his life." Finally her wish was granted, and when the boy was still very young, she brought him to the house of Hashem in Shiloh. 188 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

Though she could have procrastinated and waited until he became much older, claiming, "A young little boy needs the tender loving care of his mother," she did not look for loopholes in her vow, but made every effort to fulfill her pledge promptly. This may be a reason for reading Chanah's story, which took place on Rosh Hashanah. It is a reminder to all of us that when in the midst of our inspiration and fervent prayers we make resolutions, vows, and oaths to improve our relationship with Hashem and man, we should remember to carry on tomorrow in accordance with those resolutions. Chanah was blessed with an abundance of nachas for keeping her word, and we too, will be greatly rewarded when we fulfill our promises.

Don't Discourage Your Child

On Rosh Hashanah we read only the first chapter and part of the second of the Book of Samuel, which discusses Chanah's praying to Hashem and how she honored her vow without any reservation. The third chapter relates an episode with little Shmuel when his mother left him in the Sanctuary to be inducted into the service of Hashem.

In the narrative it is related, "And it came to pass at that time, when Eli was lying in his place — for his eyes had begun to become dim, he could not see. Hashem called Shmuel and he said, "Here I am." He ran into Eli and said, 'Here I am, for you called me?' and [Eli] he said, 'I did not call you, go back and lie down.' Again the young lad heard the voice of Hashem calling him, but, the aged Eli sent him back telling him, 'Lo karati beni, shuv shechav' — 'I did not call you my son, go back and lie down.' " Shmuel had not yet known Hashem and the word of Hashem had not yet been revealed to him. When this repeated itself a third time, Eli realized that Hashem was calling the lad.

This narrative of an episode that took place a few thousand years ago is very related to our contemporary times and conveys a poignant lesson. We are living in a time when many Jewish children hear the voice of Hashem. They have experienced inspiring moments in ROSH HASHANAH 189

their life and have expressed to their parents a desire to learn about our golden heritage. The child tells the parent that he or she heard a call and would like to respond, but the parent may say, "Shuv shechav" — "Go back to sleep." Instead of nurturing this awakening and helping it grow into something positive, the parent stills the child and dampens the flame. A story is told of a father who wanted to influence his young son with heretical views. While the child was asleep, he wrote on the side of his bed: "G-d is nowhere." When the youngster awoke and began to spell out his father's message, he jumped out of bed, ran to his father and excitedly exclaimed, "On my bed I saw the message written 'G-d is now here.'" Fortunately, the young members of our generation are hearing the Divine call and refuse to listen to their parents who tell them, "Shuv shechav" — "Go back to sleep." In all corners of the world there is a very strong ba'al teshuvah movement — young people from all walks of life are returning to the fold. They are coming in throngs to study Torah and have accepted authentic Torah teachings as their way of life. Let us encourage them and help them achieve their goal of learning about our golden heritage. We should be immensely proud of this generation, "Ki heim zera beirach Hashem" — "They are the seed that Hashem has blessed" (Isaiah 61:9).

The Beauty of the Teruah

In the Musaf Amidah (Shemoneh Esreih) there are three berachot known as Malchiyot — verses of kingship, Zichronot — verses of remembrance, and Shofrot — verses referring to the shofar. In each section there is a compilation of pesukim discussing its respective subject, and at the end of each is a concluding berachah. The last sentence before the recital of the berachah for shofrot is somewhat strange. In it we declare the greatness of Hashem, "Ki ata shomei'a shofar uma'azin teruah ve'ein domeh lach" — "For You hear the sound of the shofar and listen to the teruah and there is none who can be compared to You."

Why for shofar do we use the expression "shomei'a" — "hear" and for teruah the term "ma'azin" — "listen"? 190 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

Rabbi Yosef Tumim in his commentary Pri Megadim on Shulchan Aruch Orach Chaim offers the following explanation in the name of Rabbi Chaim HaKohen Rappaport, chief Rabbi of (Lvov) Lemberg and a senior disciple of the Ba'al Shem Tov. Regarding the blowing of the shofar, the Torah uses the term "teruah" (Bamidbar 29:1), and our sages have taught that there must also be a tekiah preceding it and following it (see Rosh Hashanah 34a). The tekiah is a smooth, simple, and straightforward blast. The teruah is the voice of one who is sobbing and moaning bitterly. Thus, it may be said that the tekiah represents the tzaddikim — righteous — who have a clean record and have lived according to the Torah all their years. The teruah on the other hand, represents the ba'al teshuvah, who unfortunately spent part of his life not in accordance with Torah, and who decided to change his ways and return to the fold. He, like the teruah, sobs and moans bitterly and is full of remorse and pain for the lifestyle he led until he saw the light, and made his return. In Parshat Ha'azinu Moshe says, "Ha'azinu hashamayim va'adabeirah vetishma ha'aretz imrei pi" — "Give ear O Heavens and I will speak and may the earth hear the words of my mouth" (31:1). Commentaries ask, why to shamayim — Heaven — did Moshe say "ha'azinu" — "give ear" — while to aretz — earth — he said "tishma" — "hear" — while Isaiah said the reverse, "Shimu shamayim veha'azini aretz" — "Hear, O heavens, and give ear, O earth" (Isaiah 1:2)? The term "ha'azinu" applies to hearing something close by, and the term "shema" is to hear from a distance. Moshe, being closer to heaven than to earth said "ha'azinu" to earth and "tishma" to aretz, but Isaiah, who was closer to earth than to heaven, said "shema" to heaven and "ha'azini" to earth (see ibid., Rashi). Hashem has a special love for the ba'al teshuvah — teruah — and He is very close to him, much more than to the righteous, as our sages have told us, "In the place where the ba'al teshuvah stands even tzaddikim gemurim — the greatest of the righteous — cannot stand" (Berachot 34b). Therefore, when we speak of the teruah — ba'al teshuvah — as opposed to the kol shofar — ROSH HASHANAH 191

tzaddik —the term "ma'azin" is used very appropriately for the teruah to emphasize Hashem's closeness to the ba'al teshuvah. The concluding words "Ve'ein domeh lach" — "And there is none who can be compared to You," superficially are enigmatic. One does not have to be Divine to be able to hear the sounding of the shofar. Anyone whose hearing is not impaired can hear it. If so, what uniqueness does Hashem possess that makes us declare, "And there is none who can be compared to You"? The uniqueness of Hashem is that mortal kings usually do not like to use vessels which are broken or tarnished. The ba'al teshuvah is a repaired vessel, and only Hashem, King of Kings, has special love for this particular vessel. (עי׳ פרי מגדים סי׳ תקצ״ב אי)

Another explanation to "Ve'ein domeh lach" — "And there is none who can be compared to You" — may be the following: The Jerusalem Talmud (Makkot 2:6) relates that a question was posed: What penalty is appropriate for the sinning soul? Prophecy (nevu'ah) answered that the soul who sins should be put to death. Wisdom (chochmah) answered that the sinning soul should be punished with suffering. Torah responded, "He should bring a sacrifice and be forgiven." Hashem Himself said, "The sinner should repent and he will be pardoned."

Hence, teshuvah is something which was prescribed only by Hashem, and therefore we say "Ve'ein domeh lach" — "And there is none who can be compared to You." King David says, "Ashrei ha'am yode'ei teruah" — "Happy is the people that know the sound of the teruah" (psalms 89:16). The Midrash Rabbah (Vayikra 29:4) asks, "But do not the nations of the world know how to sound the blast? What a host of horns they have! It can only mean that [the Jewish people] know how to win over their Creator with the blast, so that He rises from the Throne of Judgment and goes over to the Throne of Mercy; He is filled with compassion towards them and changes for them the Attribute of Justice to the Attribute of Mercy. When? In the seventh month [Tishrei]." 192 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

Teruah represents the person who is doing teshuvah, which is a most powerful Divine gift to the Jewish people. Therefore, King David says, "Ashrei ha'am" — "Happy is the people" — "yode'ei teruah" — "who know of the concept of teruah [i.e. teshuvah]." Through it they win Hashem over, and He is filled with compassion for them.

May we all be inspired on the auspicious day of Rosh Hashanah to sound the teruah — do teshuvah — and undoubtedly, Hashem will reciprocate and with mercy bestow upon us the best of everything.

The Shape of the Shofar

The shofar is narrow on one end and broad on the other. The broad end is where the horn was attached to the animal's head, and the narrow end is the tip of the horn. There are two rules in the Shulchan Aruch regarding the two ends of the shofar. One is that if someone alters the shape of the shofar by applying heat, making the narrow end wide and the wide end narrow, the shofar is pasul — disqualified — because the Torah states, "veha'avarta shofar teruah" — "you shall sound the blast of a teruah," and the word "veha'avarta" teaches that it must be "derech ha'avarato" — "in the same shape as when it was removed from the animal" (Orach Chaim 586:12).

Another halachah states that even when one does not make any physical changes in the shofar, but merely reverses it and blows through the wide end, he does not fulfill the mitzvah. A hint for this halachah is found in the pasuk, "min hameitzar karati Kah annani bamerchav Kah" — "from the straights [lit. narrow] I called to G-d, and then G-d answered me with expansiveness [lit. wide open]" (psalms 118:5).

The first halachah is very easy to comprehend, but the second one is puzzling. To turn a shofar around and blow through the wide side, is extremely difficult. Why is one who exerts such effort and who delivers the prescribed tones rejected, receiving no credit for fulfilling the mitzvah? ROSH HASHANAH 193

When Bilaam was hired by Balak to curse the Jewish people, he said in amazement, "Mah tovu ohalecha Yaakov mishkenotecha Yisrael" — "How goodly are your tents O Jacob, your dwelling places, O Israel" (Bamidbar 24:5). Rashi comments that Bilaam was amazed when "he saw that the openings [of their tents] were not lined up with the other." Why was he so impressed by their "openings"? Rabbi Baruch of Mezibush, a grandson of the Ba'al Shem Tov, explains it in the following way. The Midrash Rabbah (Song of Songs 5:3) says that Hashem urges the Jewish people to do teshuvah, saying: "Pitchu li petach kechudo shel machat ve'Ani potei'ach lachem petachim shetiheyu agalot nichnasot bo" — "Make a small opening like that of the head of a needle, and I will open for you an opening through which caravans can enter." In other words, the Jew merely has to begin the teshuvah process, and Hashem will help him attain the most lofty goals. Thus, the "openings" that Jews have to make and Hashem's reciprocal opening are not comparable. Therefore, in praise and envy Bilaam said, "You Jews are so lucky; your opening and Hashem's opening are not 'lined up' — i.e. not identical — to each other. You only have to put in a little effort, and Hashem opens for you the vast gates of teshuvah. If your G-d loves you so much, how can my cursing possibly have an effect?" The Rambam (Teshuvah 3:4) writes that though the sounding of the shofar on Rosh Hashanah is one of the six hundred and thirteen commandments of the Torah, it also conveys a call to the people to awaken from their slumber and do teshuvah — repent to Hashem. It may be said that the two openings of the shofar, the narrow one and the wide one, represent the minute opening the Jew makes and the reciprocal broad opening of Hashem. While many may hesitate to do teshuvah, thinking that it is very difficult for one to return and come close to Hashem, the message of the shofar refutes this. It is simple to do teshuvah. Just make a small opening, move closer to Hashem, and He will open up His gates for you and facilitate your return. 194 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

The halachah about turning the shofar around and blowing through the wide end is a metaphor for those who think that teshuvah is difficult and that even if one goes through much effort he will accomplish very little in the end. This approach is contrary to our belief and, therefore, unacceptable and disqualified. The message conveyed by our way of blowing the shofar is that teshuvah is not difficult; a person simply has to make a small opening — a little effort, and he will reap immense reward.

"No Deposit No Return"

When a Jewish boy reaches the age of thirteen and celebrates his Bar-Mitzvah, it is customary for him to receive gifts. The most popular gift, of course, is a check, but some also receive books and other valuable items. When Yanky became Bar-Mitzvah he was eagerly awaiting the gift that his grandfather, a wealthy man and noted philanthropist, would give him. upon returning home after the celebration, he began to unpack the gifts. His grandfather's gift came in a box. Inside, was an envelope with a check for a large amount. As he dug down deeper, he found an old-fashioned glass bottle of Coca Cola. On it was a note from his grandfather telling him that the bottle carried an important message for him to remember all the days of his life, and which will be his key to great success. unable to decipher the message, he waited until the morning when he went to his grandfather's home, thanked him for the check, and then asked, "What was I to learn from the bottle?" The grandfather gently told Yanky, "Nowadays in most cities when you buy a bottle of soda you leave a deposit, which you receive back when you return the bottle. Etched in the glass of this old bottle that I gave you, are the words, 'no deposit no return,' and it is a important message which you should always remember. In life, if one expects a 'return,' it is necessary to make a 'deposit.' "

"Miracles do happen, but only from time to time and only to certain people. To sit idle and wait for them to happen is ROSH HASHANAH 195

improper. It is necessary to do, to put in one's best effort, and undoubtedly Hashem will bless one with happy returns. This is true in every facet of life. "When difficulties occur in a marriage, it is necessary to determine whether the husband and wife really made a 'deposit' and gave of themselves to each other. When a partnership in business goes sour, one should see if each partner really made honest deposits — earnestly devoted himself, his time, and his interest to the business. If one is disappointed with the way his children are turning out, he should ask himself, 'Is it their fault or is it mine? Did I deposit into them an education and appreciation of Yiddishkeit which would produce the returns I would like to see now?' "

Rosh Hashanah is the time of the year when one makes resolutions, but resolutions in themselves are meaningless and insufficient. A resolution must be supported with sincere efforts. First and foremost, we must not forget: "no deposit, no return." One cannot sit back and just rely on a miracle. It is up to us to put forth the effort and make the deposit, and when we do, the return is usually well worth it. (הרב יעקב יהודה ז ל העבט) j י

"Here I am, my Son"

The for the second day of Rosh Hashanah is the Akeidah — the testing of Avraham to bind his son and prepare him as an offering to Hashem. Many have wondered, throughout history Jews were not just tested, but literally martyred for the sake of Hashem, so "What constitutes the greatness of Avraham?" Rabbi Shneur Zalman of Liadi, the founder of Chabad Chassidut, in his famous sefer, Likkutei Amarim — popularly known as "" — offers the following explanation. "It was not the act itself, for there are numerous saints who gave their life for the sanctification of Hashem, even though He did not speak to them. However, Avraham did this with 'zerizut' — 'wondrous alertness' — as the Torah states, 'vayashkeim Avraham baboker' — 'Avraham rose early in the morning' — to 196 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

express his joy and desire to fulfill the will of his Master and to cause gratification to his Master " (Iggeret Hakodesh 21). According to Rabbi Menachem Mendel of Horodok, one of the foremost students of the Maggid of Mezritch, the uniqueness of Avraham is expressed in the fact that he was the first to face such a difficult challenge, and when he triumphed he "opened the channel of mesirat nefesh — martyrdom" — for future generations (see Pri Ha'aretz, Vayeira). There is another dimension to our appreciation of Avraham's greatness, and the message being conveyed to all of humanity particularly in contemporary times. There is no doubt that anyone would obey if Hashem spoke to him personally and asked him to do what He asked of Avraham. Undoubtedly, the person would prepare himself accordingly for the fulfillment of this monumental task. For weeks he would seclude himself to sanctify and elevate himself, and, needless to say, he would not want to be interrupted by anyone during this period. Let us now take a look at Avraham's conduct. After years of childlessness, Avraham's unequivocal reply to the Divine test was "Hineini," — "Here I am" — I am ready. As father and son ascend the mountain, we read, "Vayomer Yitzchak el Avraham aviv, vayomer avi, vayomer hineni b'ni" — "And Yitzchak spoke to Avraham his father and said, 'My father'; and he said, 'Here I am, my son.' "

We can well imagine how engrossed Avraham was in his thoughts and meditations and how unwilling he was to be interrupted. Nevertheless, when his son called him, he abandoned his lofty activities and responded immediately, "Hineni b'ni" — "Here I am, my son." The devoted first Jewish father and teacher of humanity realized that his child was his first priority and deserved preference over all other matters.

The Lubavitcher Rebbe once related the following incident involving Rabbi Shneur Zalman, the founder of Chabad Chassidut and his son Rabbi DovBer, who later succeeded him as Rebbe and leader of Chabad. Rabbi DovBer was known for his unusual power of concentration. Once, when Rabbi DovBer was engrossed in learning, his baby, sleeping in a cradle ROSH HASHANAH 197

nearby, fell out and began to cry. The infant's father did not hear the cries. However, the infant's grandfather, Rabbi Shneur Zalman, who was in his study on the upper floor, and who was also engrossed in his studies at that time, did hear the cries. He interrupted his studies, went downstairs, picked up the baby, soothed it and placed it back in its cradle. To all this, the infant's father remained oblivious. Subsequently, Rabbi Shneur Zalman admonished his son: "No matter how engrossed one may be in the most lofty occupation, one must never remain insensitive to the cry of a child." In contemporary times, parents are preoccupied and often do not have time for their children. The child may be trying to get his parent's attention and the parent, who is relaxing or pursuing his usual pastimes, rebuffs the child and tells him, "Don't bother me now." Throughout history many have died "al kiddush Hashem" — "sanctifying Hashem's name." When the time came for them to perform a magnanimous act for the sake of Hashem they complied valiantly, but unfortunately, not many have had time and patience for their children. Avraham however, passed his test with flying colors. Reading the story of the Akeidah on Rosh Hashanah is a reminder that our challenge is to be always attuned to the call of our children and to respond immediately "Hineni b'ni" — "Here I am, my son."

Confusing Satan

The uniqueness of Rosh Hashanah lies in the blowing of the shofar, which is not blown on any other holiday. Why is the shofar blown on Rosh Hashanah? The sages of the Gemara (Rosh Hashanah 16b) consider this question and suggest a peculiar answer: The shofar is blown so as to confuse Satan. Rosh Hashanah is Judgment Day, and Satan on that day acts as accuser. Having seduced man to sin, he then returns to accuse him of the very sins which he incited. But when he hears the 198 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM sounds of the shofar, he becomes so confused that he loses track of the proceedings and is unable to prosecute effectively. The obvious question, however, is what could there possibly be in the shofar that has such a devastating effect upon Satan? He, who all year round is full of fire and fury, fearing no one, suddenly trembles on Rosh Hashanah — just on account of a few blasts from the shofar?

Our sages explain that his confusion is caused by the numerous sounds produced by the shofar. In addition to the smooth and long blast known as tekiah, there is a broken-up blast of shevarim, followed by a tremulous sound of the teruah. That confuses him! But even that is hard to understand. How could it be that the perennially old and forever-the-same clever Satan, who induces man to sin, could not by now have learned about the power of the Shofar. The shofar sounds on Rosh Hashanah represent different types of Jews. First comes the tekiah, a simple, straight and even sound, comparable in nature to the tzaddik, who is righteous, uncomplicated and honest. Shevarim means "broken" and represents the rasha — evil¬ doer — who is not satisfied with his own evil ways, but, being crooked himself, wants to see all that is whole broken and all that is straight made crooked. The teruah, which means "torn-apart," represents the tormented soul of the ba'al teshuvah, who bemoans his past and is now struggling to become an enlightened Jew. He is no evil¬ doer; he does not seek to break; he just knows very little about being a Jew. His soul is torn because of its past, yearning to enter a better and refined Torah way of life.

Finally there comes a shevarim-teruah, which is a mixture of the two. Not fully committed to one way of life, this Jew wavers and fluctuates from one extreme to the other.

Rosh Hashanah is the Day of Judgment for all. Satan realizes that it is in his interest to overlook the "tekiah Jew." He agrees to rest his case against him but anticipates destroying the Jews represented by the shevarim, teruah, and shevarim-teruah. They ROSH HASHANAH 199

unfortunately have provided him with enough ammunition to prosecute and destroy them. Therefore, our great sages have devised an ingenious legal procedure on Judgment Day, which even that devious prosecutor, Satan himself, cannot overcome, that disrupts him to the extent that he is unable to proceed. And what is this procedure? Quite simply this: They established a rule that a shevarim, or a teruah, or the shevarim- teruah is never blown alone; each shevarim and each teruah is preceded by a tekiah and followed by a tekiah. Thus, we never see the evil-doer, the rent soul, or the wavering Jew step up alone before the Court-on-High. They know very well that, were they to be judged alone, they would not come off very well. They are fortunate in having two companions, the tekiot, one on each side, and they all step up before the Court-on-High and say: "We wish to be judged together. We are brothers, inseparably attached and responsible for one another!" And so, what is there left for Satan to do? How can he produce a valid case against all three, particularly when two of them are righteous, even though the third is not quite so 'kosher'? If he accuses the shevarim of a certain "break-up," it is quickly covered up by the evenness and straightness of the tekiot. The same happens in the case of the teruah, and shevarim- teruah. All come up to the tribunal flanked with the tekiot supporting them on each side, and Satan loses. Therefore, it is understandable why Jews flock to shul on Rosh Hashanah more than all year round. Even those who are deeply immersed in sins and even those who never come to shul all year round are present. Jews feel innately that only together do they stand a chance. Against all of them standing together, even the crafty Satan cannot prevail. They come to pray together with the great community of Israel and are confident that in their merit, they too will be blessed with a happy, healthy, and . , ״ .״ .prosperous New Year (הרב יצחק חיים שי׳ אביגדור - r r (From Prison to Pulpit

Asking Versus Wanting

From the beginning of the month of Elul until Hoshanah Rabbah we recite twice daily the 27th Chapter of Psalms, in 200 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM which King David says, "Achat sha'alti mei'eit Hashem oto avakeish" — "One thing I ask of the G-d that is also which I desire."

While on the surface, it appears to be repetitious, the truth is that King David is teaching us a lesson of cardinal importance concerning our communication, via prayer, to Hashem.

Unfortunately sometimes the things which "sha'alti" — "we ask for" — and "avakeish" — "what we desire and strive for" — are not really "achat" — "one," i.e. identical. King David is proclaiming, "that which I ask for" and "that which I want and desire" are "achat" — identical. You may wonder, is there anyone who is foolish enough to pray for one thing and work to defeat his own prayers? The answer is "yes." Some examples follow.

Throughout the year, we pray for good health and for a tranquil life. After our prayers, we plunge into work and worry, in which our physical health and nervous system get an awful beating. Thus, the "sha'alti" — "what we asked for" — is not complemented by the "avakeish" — "our desires."

We pray, "Our G-d, Our Father, return us to You in full repentance." Can we honestly say that we want Hashem to grant this prayer? Do we seriously intend to alter our ways and really do teshuvah? Is the "avakeish" compatible with "sha'alti"?

We pray for the speedy redemption of our people and that Mashiach should bring us to our Holy Land. But are we really ready for Mashiach? Do we seriously want to give up our pseudo-security and our comforts to follow Mashiach to our Holy Land?

In the olden days, there were tzaddikim who took self- imposed exile upon themselves. They would travel from city to city and not reveal their identity. Once, such a tzaddik spent a night in an inn which belonged to a Jew who was alienated from Yiddishkeit. At midnight, the tzaddik began to recite the prayer of Chatzot. He sat on the floor with candles around him and wept over the destruction of the Beit Hamikdash, praying for Mashiach and the rebuilding of the Beit Hamikdash. The innkeeper, hearing cries, followed them to the room of the ROSH HASHANAH 201

tzaddik. With his master-key he opened the door and, beholding the strange scene, asked, "What is wrong? Why are you crying? Are you not feeling well?" The tzaddik explained that he was crying over the destruction of the Beit Hamikdash and praying for the speedy revelation of Mashiach. With the assurance that his guest was not ill, the innkeeper went back to sleep. In the morning, he related to his elderly mother the strange episode he witnessed the night before. His mother who happened to know about Yiddishkeit but had become estranged from it, instructed her son to go to the tzaddik and ask him to suspend his prayers for Mashiach for three weeks because there was a three week's supply of lard in the barrel which she did not want to have to throw out.

unfortunately, there are many who verbally pray for Mashiach without really being ready to give up their attachments to behaviors and lifestyles which may not be "kosher." In conclusion, sometimes we utter prayers without consciously hearing what we are saying. Let us strive during these days of prayer and teshuvah, to be earnest in the requests which we place before Hashem and not only "sha'alti" — "ask of Hashem" — but also "avakeish" — "desire and strive" to change our daily life for the better. (הרב דוד שי׳ הולונדער)

The Potential of the Individual

In six days the A-mighty created the heavens, earth, and its inhabitants. According to the sages, creation commenced on the 25th day of Elul and six days later, Adam, the first man was created (see Vayikra Rabbah 29:1). Rosh Hashanah commemorates the creation of Adam, the first man and the ancestor of humanity. Accordingly, this singular anniversary was designated to serve as the day of judgment for Adam's descendants throughout the generations. On this day it is incumbent upon Adam's children to reflect and 202 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM contemplate whether man, as he evolved throughout history, has justified the hopes and aspirations of his Creator.

One of the main distinguishing features in the creation of man is that he was created single, unlike all other species, which were created in large numbers. This emphasizes the fact that one single individual has the capacity to bring the whole of creation to fulfillment. Adam, following his creation, single- handedly rallied all creatures in the world to recognize the sovereignty of the Creator. When Adam was created, all creatures who saw him were gripped with fear and bowed to him in mistaken belief, that he, Adam, had created them. Adam said to them, "Do not think I created you. 'Come, let us worship and bow down before Hashem our Maker'" (psalms 95:6) (see Pirkei D'Rabbi Eliezer 11).

Adam, the first man, was the prototype and example for every individual to follow. Every Jew, regardless of his time, place, and personal status, has the capacity to rise and attain the highest degree of fulfillment and to elevate the entire creation.

Rosh Hashanah — the anniversary of the first human — disproves the contention of those who sit idly by and follow the tide, with the excuse that it is impossible for one person to change the world or society. Many of us give up when it comes to introducing more Yiddishkeit in our neighborhood, in our children's homes, or even in our own lives. We do this saying, "es iz farfalen, men ken garnit tan" — "It is a lost case, nothing can be done about it."

The message of Rosh Hashanah is that each and every Jew has tremendous potential and, with sincere efforts, he can improve and elevate himself, his family, society, and indeed the entire world. (לקוטי שיחות חייט)

Significance of Apple Dipped in Honey on Rosh Hashanah

When any apple is cut in half horizontally one sees five grooves with pits, encircled by ten dots. using the alef-beit as ten. Thus, the five (י) is five and the yud (ה) numerals, the hei ROSH HASHANAH 203

— (י-ה) "grooves and the ten dots are an allusion to the "yud-hei the first half of the Holy four-lettered Name. The reason for the emphasis on the "yud" and "hei" of His Holy Four Lettered Name is that "Hayom harat olam" — "Today is the birthday of the world" — and with these two letters the worlds were created. The Gemara (Menachot 29b) explains that the passuk, "Be'yah Hashem tzur olamim" — "For in G-d, Ado-noy, is the strength of the worlds (Isaiah 26:4), should be expounded as if it means, "With 'yah' (the letters yud and hei) Hashem formed worlds." With the letter "yud" — "Olam Haba" — "the World to Come" — was created, and with the letter "hei" — "Olam hazeh" — "this world" — was created (see Bereishit 2:4, Rashi). Thus, eating an apple is particularly appropriate on Rosh Hashanah, the birthday of the world and the day of Hashem's coronation as King of the world. (שמעתי מאבי חורגי הרב אליהו משה דיל ליס) * * * According to Kabbalists Hashem's name "Yud — Hei" has a special connection with the month of Tishrei. In fact, the mazal — astrological sign — of Tishrei is moznayim — scales — and the is (מזל מאזנים) "numerical value of the words "mazal moznayim two hundred and twenty-five, the same as "yud hei" times "yud hei" (15 x 15 = 225). (בני יששכר מאמר ב׳ סעי׳ י״ב)

* * * It is interesting to note, that in the zemirot of Shabbat (Atkinu Seudata and Azameir Bishevachim) the mention of "Chakal Tapuchin Kadishin" — "the Field of Sacred Apples" — refers to the Kingdom of Hashem. (עי׳ רש״י בראשית כ״ז:כ״ז)

* * * The apple is dipped in honey because the Hebrew word for and its numerical value is three hundred (דבש) "honey is "devash and six, which is also the numerical value of "Av harachaman" ".merciful Father" — (אב הרחמן) (ר׳ פינחס זצ״ל מקוריץ, בני יששכר) 204 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

האזינו - HA'AZINU

״צור ילדתך תש• ותשכח אלמחללן־״

"You forgot the rock Who gave birth to you and forgot G-d Who brought you forth." (32:18) QUESTION: 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 — [has instilled in you a gift, the power of] teshi — 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." (המגיד מדובנא ור׳ מנחם מענדל זצ״ל מקאצק)

״אסתירה פני מהם אראה מה אחריתם״

"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 it, G-d for¬ bid, Hashem would hide His face and not look after their welfare? HA'AZINU 205

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, "er'eh" — I will look after their welfare and attend to "acharitam" — "their end" — i.e. everything be well for them in the future.

״לו חכמו ישכילו זאת יבינו לאחריתם״

"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 hinting 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." 206 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

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.' (בית יעקב ר׳ יעקב הכהן דיל טראב - מסלתון ראב״ד ביירות)

״ראו עתה כ״ אני אני הוא ואין אלה״ם עמד,״

"See, now, that I, I am He and no god is with Me." (32:39)

QUESTION: 1) The word "atah" — "now" seems 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 until this pasuk are nine hundred pesukim, and from this pasuk until 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, Moshe 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.

(קול אליהו) HA'AZINU 207

״מחצת״ ואני ארפא ואין מיד״ מציל״

"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.

(דגן שמים על מסכת ראש השנה׳ ןעי׳ סיפןךי ןזסיזים ע, 1gg)

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, 208 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

Media/Persia, Babylon, and Greece, "Ani," which is a reference to the Shechinah, is written four times. (נחל קדומים)

״ויבא משה וידבר את כל דברי השירה הזאת באזני העם הוא והושע ב! נו! "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 .(Bamibdar 13:16) (יהושע) to Yehoshua (הושע) name of Hoshea Why is he now called "Hoshea"?

ANSWER: According to the Jerusalem Talmud (Sanhedrin 2:6), when Hashem changed the name of the matriarch Sarai by telling it that (י) "He comforted the "yud ,(שרה) to Sarah (שרי) 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 from Sarah's ״י״ that time he prayed for Hoshea and added the name to his name. Moshe's death took place at the end of the forty years of the 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 from Sarah and added it to Yehoshua. Therefore, on this particular day, which marked the completion of the thirty-eight years the was originally supposed to be part of Sarah's name, Moshe called him by his original name, Hoshea. (משיב דברים)

Alternatively, the Targum Yonatan ben Uziel (Bamidbar 13:16) writes that when Moshe observed the humbleness of Hoshea, he -which is the smallest letter of the alef ,״י ״ added to his name the beit, and thus a symbol of humbleness, calling him Yehoshua. HA'AZINU 209

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 He was telling him .(״י״ referred to him as Hoshea (omitting the "As the leader of the Jewish community it is necessary that you be highly respected and feared by all. No longer may you hum¬ ble yourself before all as you did until now" (see Ketubot 103b). (פון אונזער אלטען אוצר)

״כ״ לא דבר רק הוא מכם״

"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.

(ירושלמי פאה פ״א ה׳׳א)

Alternatively, the Gemara (Chagigah 9b) says, "One who re¬ peats 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 proportional 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 us that should you find Torah unsatisfying, the reason is "mikem" — the fault lies in you — you are only studying it 100 times, i.e. not exceeding your normal routine. (פנינים יקרים בשם נתיבות עולם) 210 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

יום כיפור ־ YOM KIPPUR

Teshuvah and the Stranger Within

Man experiences many fluctuations in fortune during his lifetime. In addition to changes of wealth and poverty, of health and illness, he may also experience great variations in the level of his religious conviction. This not only affects ordinary people, but even outstanding spiritual personalities. One example of this is a great Talmudic sage. The Gemara (Chagigah 14b) relates that "four scholars entered the 'Garden.' They ascended to heaven in order to comprehend G-d and G-dliness. Ben Azzai gazed and died. Ben Zoma perceived and became demented. Rabbi Akiva departed unharmed and Elisha ben Avuyah became an apostate and from then on he was referred to as "Acheir" — "another." Elisha ben Avuyah was the teacher of the great sage Rabbi Meir. After his apostasy, Acheir asked Rabbi Meir, "What is the meaning of the verse, 'Gold and glass cannot equal it; neither shall the exchange thereof be vessels of fine gold?' " He replied, "These are the words of the Torah, which are hard to acquire like vessels of fine gold, but are easily destroyed like vessels of glass." Acheir said to him, "Rabbi Akiva, your master, did not explain thus, but as follows, 'Just as vessels of gold and vessels of glass, though they be broken, have a remedy, even so a scholar, though he has sinned, has a remedy.' " Thereupon Rabbi Meir said to him, "Then you, too, repent!" He replied, "I have already heard from behind the "pargod" — Veil [curtain of separation — heaven] — 'Return you back¬ sliding children (Jeremiah 3:22) chutz mei'Acheir—except Acheir.' " YOM KIPPUR 211

The Gemara then continues to relate the following episode. Once Acheir was riding on a horse on Shabbat, and Rabbi Meir was walking behind him to learn Torah from him. Acheir said to him, "Meir, turn back, for I have already measured by the paces of my horse that thus far extends the Shabbat limit." He replied, "You, too, go back (do teshuvah)!" Acheir answered, "Have I not already told you that I have heard from behind the Veil, 'Return you backsliding children chutz mei'Acheir — except for Acheir.' " This exchange between Rabbi Meir and his teacher is enigmatic. Obviously, Rabbi Meir respected him highly, otherwise, he would have not sought Torah from him, and undoubtedly when Acheir told his student of hearing a voice from heaven, it was not a hallucination. If so, why would Rabbi Meir torment his teacher and keep insisting that he return? The Gemara goes on to relate another episode, that Rabbi Meir prevailed upon him and took him to a Beit Hamidrash. Acheir asked the children to recite the Biblical verse they were studying. One child quoted, "Velarasha amar Elokim mah lecha lesapeir chukai" — "Hashem said to the wicked, 'What have you to do to declare My statutes' " (psalms 50:16). The child stuttered, so the word "velarasha" — "and to the wicked" — sounded "Ve'la'Elisha" i.e. "and to Elisha Hashem said..." Elisha at that time said, "If I had a knife in my hand I would cut him up."

Superficially, this story compounds the difficulty, since Elisha claimed that he heard a voice from heaven, why was he so upset with the child who stuttered? On the contrary, he should have appreciated the child because at least he substantiated the words of the heavenly voice. Undoubtedly, Rabbi Meir believed that Elisha was telling the truth when he told him what he heard. However, he interpreted the words differently. Every person is at times his authentic self, and at times there is an "acheir" — "stranger" — within him that challenges his spiritual identity. In modern psychology there is the concept of dual personality, and in literature this is expressed by the story of Dr. Jekyll and Mr. Hyde. However, this is not a modern 212 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM phenomena or recent finding, but something which has affected mankind from its early beginning to this very day and is indeed the essence of teshuvah. When one studies Torah and performs mitzvot, his true inner self is expressed. When G-d forbid, he transgresses, it is the "acheir" within him who is acting in an alien manner in defiance of the true inner self. It is related that Aristotle, the "primary thinker of philoso¬ phy," was once seen acting boorishly, totally unbecoming to a person of his stature. When he was asked how it is possible for him to act so inappropriately, he responded, "The man you are seeing now is not Aristotle — now I am someone else." In other words, he was saying "At times I am myself — Aristotle — and at times I am 'acheir' — 'someone else.' " Consequently, while Elisha ben Avuyah had indeed heard a heavenly voice proclaim, "Return you backsliding children chutz mei'Acheir — except Acheir" — Rabbi Meir asserted that this was a misinterpretation. The correct message was, "Return you backsliding children, and the way to do so is 'chutz mei'Acheir' — 'detach yourselves from acheir' — rid yourself of the stranger within you and return to your true self." Rabbi Meir knew that the gates of heaven are open to all Jews and even for those of whom it has been ruled, "That he is not granted an opportunity to return" (Yoma 85b). As Rabbi Shneur Zalman of Liadi, the founder of Chabad Chassidut, states, "If a person strives forcefully and overpowers his evil impulse and repents, then his repentance is accepted" (see Iggeret Hateshuvah 11). Therefore, he persisted in his plea that Elisha ben Avuyah do teshuvah — not to permit the "acheir" — "stranger within" — to prevail over his true self, and return to his original status as the great sage Rabbi Elisha ben Avuyah. While Elisha ben Avuyah desired that his student's interpretation be the correct one, he was somewhat apprehensive. Therefore, when Rabbi Meir forcefully took him to the Beit Hamidrash, Elisha asked the children the pasuk they were studying, hoping to find in it a glimmer of hope for himself. When it appeared from the child who stuttered that there was a pasuk in the Torah which confirmed his interpretation of the voice of Heaven, and that he, Elisha ben YOM KIPPUR 213

Avuyah could not do teshuvah, he was deeply frustrated, for he truly desired to return and be a dedicated child of Hashem and the Torah. The theme of the day of Yom Kippur is "shuvu banim" — "[My] children return" — do teshuvah. Stop being a dual personality. Be your true self at all times, and Hashem will gladly stretch out His hand to you and accept your sincere return. (מיוסד על דברי הרב יוסף דוב הלוי דיל סאלאווייטשיק, מבוסטון)

"It All Depends On Me"

The accurate phrase which describes the task before us on the Yomim Norayim is "cheshbon hanefesh" — "a spiritual accounting." On these sacred days each of us must evaluate his life honestly to eliminate all self-deception. To do this we must resist the temptation of creating alibis and flimsy excuses for our religious and moral failings. That this is a difficult task no one will deny, but we are capable of reaching this goal. This truth is illustrated by a powerful narrative related in the Gemara (Avodah Zarah 17a) concerning Elazer ben Durdaya, who strayed from the path of Jewish life, and became addicted to the allurements of lust and passion. One day when he was mocked by one who apparently shared his view of life, he was overwhelmed by his lowly moral situation, and realized that his life was being wasted. He felt an intense need to return to Hashem. In his earnest desire to repent and with deep anguish, Elazer ben Durdaya sought external help, and he called out, "Mountains and hills, ask mercy for me." "Ask mercy for you? We must ask mercy for ourselves." "Heaven and earth, ask mercy for me." "Ask mercy for you? We must ask for ourselves." "Sun and moon, ask mercy for me." "Ask mercy for you? We must ask mercy for ourselves." "Stars and planets, ask mercy for me." 214 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

"Ask mercy for you? We must ask mercy for ourselves." Elazer sat upon the ground, and after a long and serious period of probing introspection, he placed his head between his knees and expired while crying, "Ein hadavar talu ela bi" — "It all depends on me — the responsibility is totally mine!" A voice emerged from above and declared, "Elazer ben Durdaya is worthy of Eternal Life." The explanation to this enigmatic story may be as follows: Elazar ben Durdaya sought an easy way out of his personal dilemma. He tried to blame his corrupt life on external forces and not himself. First he appealed to the mountains and hills — symbolizing his parents (see Bamidbar 23:9, Rashi, Rosh Hashanah, 11a): "Declare it was not my fault. I was not disciplined; I was spoiled. You were too busy to take care of me and did not have the time or patience to supervise me properly." But his plea was rejected. In further defense of his shortcomings, he turned to heaven and earth, as to say, the heaven above my head and the earth upon which I tread — symbolic of the society in which he lived and the people with which he associated — "I could not have been anything else; my environment molded my total identity. Had I lived in another society and been exposed to a "purer air" I would have been different. Why am I to blame?" But even this plea was rejected. When they refused to accept the blame, he further declared, "Sun and moon, help me." They are the symbol of affluence, as scripture says, "With the bounty of the sun's crops, and with the bounty of the moon's yield" (Devarim 33:13, Rashi). He cited the affluence of the society in which he had lived: "All I knew was material things; I was brought up in the 'good life.' I wanted pleasure; I was taught no other values. Was I to blame?" And this plea, too, was rejected. Finally, when despair reached an unbearable climax, he cried out to the stars and planets — symbolic of a predestined fate of evil within him (see Shabbat 156a re: effect celestial signs etc. may have on a person). He also blamed his problems on "the good luck alibi": "I did not have mazal. You tell them...I could not help living the way I did...tell them it was not my YOM KIPPUR 215

fault." Little did he realize that our sages have said, "Ein mazal l'Yisrael" — "The celestial signs hold no sway over Israel" — through prayer and merit one can prevail over the fate they foretell (ibid. Tosafot). Do not blame it on mazal — blame it on yourself! When his final plea was rejected, Elazar ben Durdaya probed deeply into his heart and soul and found the truth: "There is no one external factor I can shift responsibility to. Ein hadavar talui ela bi — It all depends on me, I am totally responsible for my actions." Now that we have described the repentance of Elazar ben Durdaya, one may rightfully wonder who was this personality? According to the Kabbalists (see Seder Hadorot) he was a reincarnation of Yochanan Kohen Gadol who served for eighty years as a High Priest in the second Beit Hamikdash and became a heretic at the end of his life (Berachot 29a). Elazar ben Durdaya, with his brief realization and confession of truth, acquired the merits which Yochanan Kohen Gadol lost after eighty years of service of Hashem, and in only one hour of sincere attachment to Hashem the neshamah of Elazar ben Durdaya became worthy of eternal life.

There is, however, another beautiful and intriguing explanation given by Rabbi Yehudah Lowy, the famous Maharal of Prague (1520-1609). In addition to the simple meaning that the Gemara relates Elazar ben Durdaya's agonizing experience, it could be said that the name Elazar ben Durdaya is an allegory. The word Elazar is a juxtaposition of two words ,(דורדיא) G-d helps" — and Durdaya" — (א-ל ע'זר£ — "Keil ozeir" which in the language of the Talmud (Avodah Zara 32a) is the sediment which falls to the bottom of the wine barrel. This episode is a metaphor to teach us that Elazar, "Keil ozer" — "G-d helps" — "durdaya" — "the one who is compared to sediment" — the one who fell to the lowest level and is like the sediment which he lost all its qualities — when he comes to the realization that " 'Ein hadavar talui ela bi' — 'It all depends on me' — and I am the one who has to express sincere remorse and make the effort to change." 216 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

When this incident was reported to Rabbi Yehudah the prince, he used this unusual act of honest introspection and teshuvah as a text for a great moral lesson to his disciples: "There are those who obtain their world (Olam Haba) with many years of work, 'veyeish koneh olamo besha'ah achat' — 'and there are those who acquire their world in one hour' — in one brief instance of self realization and self transformation." On this great Day of Atonement, may we be inspired to emulate the example of Elazar ben Durdaya — to reject all rationalization for our failures and shortcomings and resolve that "we are responsible for our actions" and return wholeheartedly to Hashem. (הדרש והעיון, בראשית מאמר צייה)

Is G-d Fair?

In the Gemara (Yoma 22b) Rabbi Huna said, "How little does he whom Hashem supports need to grieve or trouble himself! Shaul sinned once and it brought calamity upon him. David sinned twice and it did not bring evil upon him." What was the sin of Shaul? The incident with Agag. The prophet Shmuel instructed Shaul to smite Amalek and utterly destroy all their possessions. "Spare them not, but slay both men and women, infant and suckling, ox and sheep, camel and donkey" (I Samuel 15:3). Shaul spared Agag, the king of Amalek, as well as the best of the sheep and the oxen and hence did not utterly destroy them.

What were the two sins of David? One was the sin against Uriah. Uriah was the husband of Batsheva, whom David wanted to marry. He sent a message to general Yoav to set up uriah in the forefront of the most dangerous battle and then leave him alone so that he would be killed (II Samuel 11). David's second sin was the counting of the people. According to Torah law, people should not be counted directly, but through ballots or contributions, and he had them counted directly (II Samuel 24). One may rightfully wonder: Hashem is described in the Torah as "A G-d of faith without iniquity, righteous and fair is YOM KIPPUR 217

He" (Devarim 32:4). Is it fair to punish Shaul for committing only one sin and overlook David, who committed two sins? The answer lies in careful analysis of each incident. When Shmuel met Shaul after the war with Amalek, Shaul greeted him by saying, "I have performed the commandment of Hashem." In amazement Shmuel said, "What then is the meaning of the noise of the sheep in my ears?" Shaul told him, "The people spared the best of the sheep to sacrifice them to your G-d and the rest we have utterly destroyed." Shmuel admonished Shaul, "Hashem anointed you king of the Children of Israel and instructed you to utterly destroy the sinners of Amalek and fight against them until they are consumed. Why didn't you obey the voice of Hashem?" Shaul responded, "Indeed I have obeyed Hashem's voice, but the people took the spoils to sacrifice to Hashem your G-d." Shmuel said, "Has Hashem as great delight in burnt- offerings as in obeying His voice? To obey is better than sacrifice and to listen is better than the fats of rams." Finally, Shaul said to Shmuel, "Chatati" — "I have sinned." Let us consider David's response. After the death of Uriah, Hashem sent the prophet Natan, who told David a story of two men who lived in the same city, one rich and the other poor. The rich man had many flocks and herds, but the poor man had only one little lamb. He brought it up and nourished it and treated it very gently. Once a traveler visited the rich man and refusing to take from his own flock to prepare a meal for the wayfarer, the rich man took the poor man's lamb and made a meal from it.

Upon hearing this, David's anger was greatly kindled against the man and he said to Natan, "The man that had done this is worthy to die." Natan said to David, "You are the man. Why did you despise the commandment of Hashem and do evil in His eyes? 218 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

You killed Uriah with the sword and took his wife to be your wife." Upon hearing this David immediately said to Natan, "Chatati" — "I have sinned against Hashem." Graciously Natan told him, "Hashem has commuted your sin; you shall not die" (II Samuel 12:1-13). In the incident of the forbidden method used for counting the people, immediately after general Yoav told David the census, Scripture tells us, "David's heart smote him that he had numbered them, and David said to Hashem, "Chatati me'od — I have sinned greatly in what I have done — and now I beseech you Hashem, take away the iniquity of my sin for I have done very foolishly" (II Samuel 24:10). The difference between David and Shaul is that David immediately recognized his wrongdoing without attempting to justify it or to cover it up. on the other hand, Shaul originally thought he could 'fool' Shmuel, and therefore he claimed to have fulfilled Hashem's wish. Afterwards, when Shmuel asked about the sheep, Shaul blamed it on the people and endeavored to justify it, saying the sheep would be used for sacrifices. only when he finally realized that this approach was not impressing Shmuel did he express remorse and say, "I have sinned."

Hashem is definitely fair in His judgment, but we must remember to acknowledge our mistakes and not think that we can deceive Him. To err is human and to forgive is divine, but we must always recall what the wisest of all man said, "He who covers up his sins shall not prosper, but u'modeh ve'ozeiv yerucham — he who confesses and forsakes it — will experience the mercy of Hashem" (Proverbs 28:13). (הגיוני יצחק מר׳ יצחק דיל גרינבלאט, עלענוויל, נוא יארק)

״אלה אזכרה...״

"These I recall..."

QUESTION: In the prayer on Yom Kippur when the avodah — order of service — in the Beit Hamikdash is discussed, there is a prayer of "Eilah Ezkarah" — "These I recall" — about the asarah harugei malchut — the ten sages martyred by the YOM KIPPUR 219

Roman government. Also, in the Kinot — Lamentations said on Tishah B'Av — we recite Arzei Halevanon — Cedars of Lebanon — about the ten martyred sages. Why are these martyred sages mentioned on Yom Kippur and Tishah B'Av? ANSWER: The juxtaposing of Miriam's death with the red heifer teaches us that just as karbanot — offerings — bring atonement for the Jewish people, so does the death of tzaddikim — righteous people (Bamidbar 21:1, Rashi). The Gemara (Rosh Hashanah 18b) says that the fast day of the seventh month, which was established because Gedalyah (the appointed governor by Nebuchadnezzar over the remaining Jewish settlement in Eretz Yisrael following the destruction of the First Temple) was assassinated, is listed in Scripture together with the fast days commemorating the destruction of the Beit Hamikdash (Zechariah 8:19) because the death of the righteous is equivalent to the burning of Hashem's house. Hence, on Tishah B'Av, when we mourn the destruction of the Beit Hamikdash, the ten martyred sages are also mentioned since their death is equivalent to the destruction of the Beit Hamikdash. On Yom Kippur — the Day of Atonement — when the avodah which brought atonement is recited, the ten martyred sages are mentioned, since their passing is a source of atonement for the Jewish people.

* * *

In the liturgy we are told that "Rabbi Yishmael purified himself and ascended to the heavenly heights and inquired of the angel [about the martyrdom of the sages]. He answered 'kablu aleichem — take it upon yourself — righteous, beloved sages, for I have heard from behind the Curtain that this decree has been imposed upon you. [Rabbi Yishmael] descended and informed his colleagues of the word of G-d.' " In view of the above, that their death was like an offering in the Beit Hamikdash, it is understood why the angel said to Rabbi Yishmael "kablu aleichem" — "take it upon yourself": According to halachah, for an offering to be qualified it must be brought 220 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

"liretzono" — "voluntarily" — uncoerced and with the willingness of the owner (see Vayikra 1:3). (שמעתי מהרב שלום גרשון שי׳ גינצבורג בשם הגרי״! הלוי דיל סאלאווייטשיק מבוסטון)

Yizkor

In the Yizkor service we pray "Tehei nafsho tzerurah bitzeror hachaim" — "May his soul be bound up in the bond of life." Some also recite the Keil Malei Rachamim prayer, in which they pray "Veyitzror bitzeror hachaim et nishmato" — "May the soul of our loved ones be bound in the bond of life." Who are "hachaim" — "the living" — to whom we request their souls should be bound? in addition to the popular translation that it is a reference to "eternal life," it can also mean "those living who survived the deceased." We pray that the souls of our loved ones, the ideals, ideas, and goals which they fought for and nurtured, be linked with us, "hachaim" — "the living survivors" — in the realm of our daily thought and deed. Not just on the four occasions a year when Yizkor is recited should we think of them, but we resolve to emulate them and transmit to our children throughout the year the Torah and Yiddishkeit that they endeavored to instill in us.

Yizkor is not just a prayer in which we beseech hashem and ask him to do something for our departed dear ones, but it is also a challenge to each and every one of us that we assure that the spirit of our loved ones be embodied in us eternally. * * * At Yizkor it is customary to make pledges for tzedakah, and appeals are made for the synagogue or noteworthy Torah institutions. A story is told about a wealthy man who stood before the Gates of Heaven, but was refused admission. The man argued with the angel in charge, but without success. finally he took out his check book and said, "okay, everything has a price. How much does it cost?" The angel replied, "sorry sir, up here we do not accept checks, only receipts." (for tzedakah already given) * * * YOM KIPPUR 221

A story is told of a man who complained about chest pains. His wife told him to lie down to rest while she called the doctor. The doctor came to the patient's home, sat down at the bedside, and took the patient's hand in order to take his pulse. In a faint voice the patient said, "doctor, it is not my hand, the pains are in my chest, near my heart." To which the doctor responded, "I know, but from the hand we know how the heart works." There is no doubt that everyone has a good heart, but let our hand demonstrate (by giving charity) how our heart works.

You Can't Run Away from G-d

during Minchah we read a portion of the Torah and conclude with a which consists of the story of Yonah. The Book of Yonah is one of T'rei Asar — the Book of Twelve Prophets — whose prophecies spanned over three hundred and fifty years, from the middle of the first Beit Hamikdash era to the early years of the second Beit Hamikdash. Yonah was the son of the widow of Tzarfat, the young boy whom Eliyahu brought back to life (Pirkei D'Rabbi Eliezer 33). He was a complete tzaddik, and the Jerusalem Talmud (Sanhedrin 11:5) says that he was a "navi emet" — "a true prophet." The entire book of Yonah consists of only four chapters and forty-eight verses. Besides this there is very little recorded about him in the books of the Prophets except for one casual mention (see II Kings 14:25). Why was the story of Yonah selected as the Haftarah for Yom Kippur afternoon? Yonah was ordered by Hashem to go to Nineveh and warn the people that if they did not repent, they would be punished. He refused this mission with good intention. should the people of Nineveh, who were not Jewish, have heeded him, it would have an adverse result upon the Jewish people, who had defied the warnings and exhortations of the prophets. Yonah meant well, but our sages tell us that he was wrong to defend the honor of the child (Israel) rather than the honor of the father (Hashem) (Michilta, Shemot, 12:4). To accomplish his goal, he decided to flee Eretz Yisrael and run away to Tarshish, which some identify with the city of 222 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

Tunis or Tartesus in ancient spain beyond the Rock of Gibralter. He chose a destination out of Eretz Yisrael because there Hashem does not reveal Himself to prophets. Hashem thwarted his endeavors, and made it necessary that he be cast him into the sea. There he was swallowed by a large fish, then spewed out on dry land. ultimately he went to Nineveh and warned them of their imminent destruction as a result of their bad behavior. Yom Kippur is the day in the year when all shuls are best attended. People who unfortunately don't come Shabbat, Yom Tov, let alone weekdays, appear in shul on Yom Kippur. In fact, a story is told of a shul where on Yom Kippur before the conclusion of the services, an announcement would be made informing the people of the date and time for Kol Nidrei the following year. Minchah is the last prayer of the day before Ne'ilah — the closing prayer. As we prepare to part with this very holy day, we read the story of Yonah which conveys the powerful message that there is no running away from Hashem. Hashem, in His miraculous ways, can find us wherever we are and our endeavors to flee Him are to no avail. The Haftarah serves as a call that we should not run away from Hashem during the year, but rather to resolve to adhere tenaciously to Hashem and Torah throughout the entire year. SUCCOT 223

סוכות • SUCCOT

How a Gentile Celebrates Succot

The Haftarah for the first day of Succot is the prophecy of Zecharyah concerning the war of Gog and Magog, which will climax with the final redemption and acknowledgment by the nations that Hashem alone is the King and that Israel is His people. This realization will be celebrated on Succot, for, according to the prophecy, the surviving nations will join the Jewish people every year in celebrating the Succot festival. In his prophecy Zecharyah declares, "And if the family of Egypt will not ascend and will not come...They will suffer the plague with which Hashem will afflict the nations, because they will not have ascended to celebrate the festival of Succot. This will be the punishment of Egypt and the punishment of all the nations that will not ascend to celebrate the festival of Succot."

As interesting as this may sound; it is difficult to imagine that in the future the nations of the world will be obligated to sit in a Succah and celebrate together with the Jews, and be punished for it if they don't!

during the Yom Tov of Succot, the Jew has two major mitzvot to perform: 1) dwelling in a Succah for a period of seven days. 2) The taking of the four species; the etrog (citron), the lulav (palm branch), the hadassim (myrtle), and the aravot (willow).

The common factor in these two mitzvot is Achdut — unity.

That the mitzvah of Succah represents unity is obvious from the fact that many families may eat together in the same succah. In fact, the Gemara (Succah 27b) says that, "re'uyim kol Yisrael leisheiv besuccah achat" — "All of Israel are fit to sit in one succah" — which means that unlike other mitzvot (e.g. four 224 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM species) where each one must have his own object, one can build a succah and let everyone use it to properly fulfill the mitzvah of dwelling in a succah. Thus, succah is a mitzvah through which Klal Yisrael becomes united.

According to the Midrash (30:12), the four species represent four different categories of Jews. The etrog, which is edible and has an aroma, represents the tzaddik, who studies Torah and performs mitzvot. The lulav, which only has taste but no aroma, represents the one who is mostly involved in Torah study. The hadassim, which have aroma but no taste, represent the Jew who is involved in doing good deeds but does not have the capability to study Torah. The arovot, which have neither taste nor aroma, represent the Jew who unfortunately lacks both Torah and mitzvot. The uniting of the four species together emphasizes that Hashem wants us to be a nation where all are united.

Zecharyah's reference to the succah is an allegory. He does not mean that in Messianic times the gentile will be obligated to eat in the Succah together with the Jew, and be punished if he does not fulfill the mitzvah. He means that the gentile world will be expected to practice the lesson conveyed by the mitzvot of the festival of Succot. They must forsake their striving for selfish gain and replace it with a sense of responsibility and sharing of privileges with all of humanity. Hence, Zecharyah's words, "Lo ya'alu lachog et chag haSuccot" — "They have refused to go up to celebrate the festival of Succot" — can be explained to mean that they have refused to elevate themselves spiritually and realize the message that Succot teaches humanity.

let us hope and pray that, speedily in our times, we merit the revelation of Mashiach and the rebuilding of the succah of david which has fallen — the Beit Hamikdash — and then all of mankind will enjoy the ultimate of harmony, peace, and tranquility. SIMCHAT BEIT HASHO'EIVAH 225

SIMCHAT BEIT HASHO'EIVAH שמחת בית השואבה

״מי שלא ראה שמחת בית השואבה לא ראה שמחה מימיו״

"He who did not see the rejoicing of Beit Hasho'eivah, never saw rejoicing in his lifetime." (Succah 51a)

QUESTION: What was so special about the rejoicing of Simchat Beit Hasho'eivah? ANSWER: In describing the details of Simchat Beit Hasho'eivah the Gemara (Succah 51a) says that everyone — men and women — would gather in the Beit Hamikdash. "There were golden candelabras fifty cubits high with four golden bowls for oil on top of each and four ladders to each. Young Kohanim would climb up each ladder carrying a pitcher containing thirty lug of oil...and when they lit the lamps the entire city of Jerusalem became illuminated. Heads of yeshivot, members of the Sanhedrin, pious men, and men of good deeds would clap, sing, and act joyously and the general populace would come to watch and listen."

Indeed there are many simchat in the Jewish community where the setting is exquisite, the palate is treated to the most sumptuous and exotic foods, the ears are regaled by the most lively music, but still the simchah is incomplete. After careful analysis, one can see the fragmentation of the community. one cannot help but notice that not all segments of the community are participating, and still others are present as a result of coercion. The youth does not respect the elders and the elders do not have a common language with the youth. The "simchah" may evoke anxiety and apprehension rather than happiness and unity. 226 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

At Simchat Beit Hasho'eivah the people who set the mood were the rashei yeshiva, chassidim, and men of good deeds, and the young illuminated the area under their tutelage and guidance. Simchah in which unity and respect are evident is profound and true simchah. (מצאתי בכתבי אבי הרב שמואל פסח דיל באגאמילסקי)

״ושאבתם מים בששו! ממעיני הישועה״

"Vou shall draw water with joy from the wellsprings of deliverance." (Isaiah 12:3)

QUESTION: Throughout the year there were nisuch hayayin — wine-libations — offered on the altar. on Succot there were also nisuch hamayim — water-libations. The Gemara (Succah 48b) relates that there was once a Sadducee (Tzedoki) Kohen who poured the water libations over his feet and all the people then pelted him to death with their etrogim. [The Sadducees accept only the Torah Shebiketav — Written Torah — but deny the Torah Shebe'al Peh — Oral Torah. The principle of water-libation is not stated explicitly in the Torah, but only by allusion from which our sages (see Ta'anit 3a) derived the obligation.] If the Sadducees deny the principle of water-libation, that particular kohen should not have poured at all; why then did he pour the water over his feet? Moreover, if someone alters the Temple-service he incurs "death by the hand of Heaven," or he is subject to the rule that "the zealous may attack him." Why, then, was he pelted by "all the people?" ANsWER: There are two basic approaches to serving Hashem: 1) Ta'am vada'at — "reason (lit. "taste") and understanding" — serving Hashem based upon rational apprehension of the significance of a mitzvah and the profundity of the divine revelation achieved after performing it. 2) Kabalat ol — absolute submission to perform the will of Hashem regardless of whether the significance of the mitzvah is understood. SIMCHAT BEIT HASHO'EIVAH 227

Wine has a flavor, while water on its own does not. Therefore, one must precede wine drinking with a berachah even if one is not thirsty, while over water a berachah is made only if one drinks to quench thirst (Orach Chaim 204:7), as only then will one find it tasty. Wine and water are analogous to these two approaches to serving Hashem. Wine represents the approach of ta'am vada'at — comprehension — and water represents the approach of kabalot ol — absolute submission, without any rational, apprehension. The sadducee Kohen advocated serving Hashem based on understanding and rejected the approach of doing mitzvot when one has no idea what they accomplish. Consequently, this Kohen venerated the wine libation throughout the year, but scoffed at the water libation, pouring it over his feet instead of the altar. The message he implied was that only the simple people, who are compared to feet and have no minds of their own, should serve Hashem based on kabalat ol, but intellectuals should serve Hashem based on their understanding. Moreover, his attitude was that for himself, being a kohen in the sanctuary and serving G-d, he does not need kabalat ol. on the other hand, he poured the water over his feet to indicate that he is a source for instructions to be accepted by way of kabalat ol by the "six hundred thousand footmen of the people." for this reason "all the people pelted him," i.e., the simple folks as opposed to the kohanim. Those blessed with intellectual capacities may base their avodah on kabalat ol. As they are intellectuals, however, they are not overly sensitive to the fact that reason by itself is insufficient, and thus they will have a problem in refuting the argument that there is no need for kabalat ol and that reason suffices by itself. The simple folks, however, when hearing the suggestion that there is no need for kabalat ol, they sensed immediately that this kind of attitude goes counter to the divine Will and they pelted him to death, for his heretical philosophy. (לקוטי שיחות חייב ע׳ 425) 228 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

שמיני עצרת ־ SHEMINI ATZERET

Yizkor

Yizkor is recited four times a year; Pesach, Shavuot, Yom Kippur, and Shemini Atzeret. It is not unusual for one to shed a tear or be overcome with emotion when this prayer is recited. The memory of the beloved one who is no longer physically in our midst justifiably evokes in one a feeling of sorrow and sadness.

In the Amidah (Shemoneh Esreih) and in the Kiddush, whenever we mention the Yom Tov of Shemini Atzeret, we describe it as "zeman simchateinu" — "our season of rejoicing." If so, the compatibility of Yizkor prayer with Shemini Atzeret is puzzling?

According to sociologists and psychologists, in contemporary times we are suffering from what is termed a "generation gap." The children do not respect the views of the parents and write them off as antiquated in their thinking and unable to understand and comprehend modern society. often, parents come to Rabbis or professionals seeking their assistance to bridge the gap and help create a mutual language between them and their children. one of the saddest circumstances of society is that regardless how much a parent does for his child, the child still does not demonstrate the proper respect, appreciation, and gratitude to the parent.

The prayer of Yizkor has been termed by many as a moment of communication. In absolute solitude, the child reminds himself of his beloved parent, recalling how he misses him or her and contemplating the vacuum created with his or her departure. The greatest simchah and joy to a parent is when his child thinks of him and wants to be spiritually reunited. SHEMINI ATZERET 229

Consequently the highlight of simchah — happiness and joy — is expressed in the moment of Yizkor, when child and parent communicate open heartedly with each other. Thus, it is a most appropriate prayer for Shemini Atzeret — the season of rejoicing. * * *

In the Yizkor prayer we mention the fact that we will be making a pledge to charity. There is a story told (Yalkut Shim'oni, Ruth 607) regarding a chassid who lost his fortune and was compelled to labor as a hired hand. one day Eliyahu came to him in the guise of an Arab and told him he would be blessed with six prosperous years. He also had the option to enjoy them at once or at the end of his days. The chassid consulted with his wife, who was a wise and pious woman, and she chose to accept this heavenly gift at once. Eliyahu's kept his promise and they found a treasure which enriched them. The woman decided to share her wealth by giving money to tzedakah each day, and asked her son to keep a record.

After six years Eliyahu returned and told the chassid that the riches must be returned as agreed. The chassid told him, "I originally took it only with my wife's consent, and I will give it up only with her consent." When he approached his wife and told her that the old man came to take back his treasure, she took out the record of their tzedakot and told her husband to tell him, "If you can find someone more trustworthy than us, then by all means give them this wealth for safekeeping." Hashem agreed that they had been faithful stewards, and He allowed them to keep their wealth.

Fortunately, many of American Jewry have been blessed with G-d's bounty. Let us demonstrate that we are worthy of keeping it by giving generously to tzedakah. 230 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

שמחת תורה • SIMCHAT TORAH

Everyone Has a Right to Rejoice

On Simchat Torah we conclude the annual cycle of reading the Torah in public and start anew from Bereishit. This milestone is celebrated with much joy and festivity, and all Jews, men and women, young and old, learned and illiterate, participate. one may wonder, with what justification does the one who did not learn Torah throughout the year rejoice on Simchat Torah? A popular explanation offered to this query is the following: A scholar who once witnessed an ignorant and non- observant Jew dancing and singing with all his strength on Simchat Torah, asked him, "Why are you rejoicing so much? did you involve yourself with the Torah study throughout the entire year?" The man in all sincerity replied, "While you are right that I was remiss in my involvement with Torah throughout the year; nevertheless, if I am invited to my brother's wedding, isn't it appropriate for me to dance and sing? Thus, though my brother is really the ba'al simchah today, I am actively rejoicing with him." As intriguing as this explanation may be, it is somewhat lacking, since after all, Simchat Torah is everyone's simchah and everyone is a ba'al simchah and not just a stranger attending a relative's affair. The processions with the Torah are called "hakafot." Superficially the name "hakafot" originated from the fact that we circle around the bimah and it is from the same root as the word "makif" which means "circling around." However, the previous Lubavitcher Rebbe, Rabbi Yosef Yitzchak , offers a more profound explanation of the word "hakafot." He says that it SIMCHAT TORAH 231

means, "the extension of credit" as we say in Pirkei Avot (3:16), "Vehachenvani makif" — "the shopkeeper extends credit." When one applies for credit and is notified that his application has been accepted he is indeed very happy. Likewise, on Simchat Torah, the "shopkeeper" — Hashem — says to every Jew, "I give you permission to rejoice with My Torah though your record for Torah study and observance for the past year may not be exactly up to par, but dance today on credit, because I trust that you will make good during the coming year." When Hashem personally extends the Jew credit, his joy is overwhelming.

* * * In some editions of the Kitzur Shulchan Aruch (138:7) it is stated that "on the night of Simchat Torah in some communities there is a custom to read Parshat Nedarim." In the English versions this is translated as, "The portion dealing with vows (Bamidbar 32)." What connection does this have with Simchat Torah? Actually, the custom of reading a special Torah portion on the night of Simchat Torah is mentioned in Shulchan Aruch (Orach Chaim 669). The Rama writes that in the evening we read from the Sefer Torah, "hanedarim shebaTorah." This does not mean vows, however, but the portions for which people make nedarim — pledges to charity — to receive the honor to be called to the Torah, such as the berachot of Yitzchak, the berachah of Yaakov to Yosef, (Bereishit 48:16), the , etc., (see Mishnah Berurah, ibid.). Obviously, some prints of the Kitzur Shulchan Aruch read "Parshat Nedarim" — instead of "Parshiyot Nedarim" — and this led the translators to translate it as "the portion of vows" instead of "the portions for which pledges [of charity] are made." In light of the above explanation that "hakafot" means the extension of a loan, it may be appropriate to read the portion of vows to remind the Jew that when Hashem gives one credit, he must honor his pledge to study Torah during the coming year and keep his credit rating in good standing with Hashem. (עי׳ ילקוט הגרשוני אריח סי׳ תרס״ט, ושרית תירוש ויצהר סי׳ ק׳׳ז) 232 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

ברכה ־ BERACHAH

״תורה צוה לנו משה מורשה קהלת יעקב״

"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 (Avot 2:12) "Prepare yourselves for the study of Torah 'she'einah yerushah lach' — for it does not come to you through inheritance"? 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 dimension, but must study diligently and make every effort to acquire

Torah knowledge. (עיטןךי תןךה בשם כבןז חכמים) * * *

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 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 BERACHAH 233

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. (שמעתי מדיין יצחק דוב שי׳ בערגער, מלאנדאן, אנגלי׳)

״״ח״ ראובן ואל ״מות״

"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 so special about Reuven that he deserves this comment?

ANsWER: The Roman king had seen in the Torah (Shemot 21:16) that the punishment for kidnapping and selling a person is death. 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 to be taken. And ten sages were cruelly executed in place 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 Bereishit 37:33, Rashi). 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.

(ילקוט הלוי)

״בהם עמים ״נגח ״חדו אפם״ ארץ והם רבבות אפרים והם אלפ״ מנשה״

"With them shall he gore nations together, to the ends of the land; they are the myriads of Ephraim, and the thousands of Menasheh." (33:17)

QUEsTIoN: Regarding the enemies gored by Ephraim, it says "rivevot" — "myriads" — why regarding the enemies gored by Menasheh does it say only "alfei" — "thousands"? 234 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

ANSWER: When Yosef brought Ephraim and Menasheh to Yaakov to be blessed, he positioned Ephraim with his right hand facing Yaakov's left hand and Menasheh with his left hand fac¬ ing Yaakov's right. Thus, Menasheh would receive the right- handed blessing and Ephraim the left-handed blessing. How¬ ever, Yaakov maneuvered his hands, laying his right hand on Ephraim's head and the left on Menasheh'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 Menasheh, who was blessed with the left, will destroy thousands.

״ולזבולן אמר שמח זבולן בצאתך ויששכר באהליך׳

"Of Zevulan he said; 'Rejoice, 0 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 into an agreement that Zevulan would support Yissachar and in return Zevulan would receive a share of the merit due to Yissachar for his Torah study. This made Yissachar very happy because it enabled him to study Torah in tranquility. 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, BERACHAH 235

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."

״ולזבולן אמר שמח זבולן בצאתך ויששכר באהליך״

"Of Zevulan he said; 'Rejoice, 0 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 acknowledge his limitations. The entrepreneur is not to mingle with the Torah study of the scholar, suggesting 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.

״ולגד אמר...כלביא שכ! וסרף זרוע אף קדקד״

"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. 236 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

What is the meaning of such warfare? ANSWER: In preparing the soldiers for war, the officers would announce, "Who is the man who is fearful and fainthearted? Let him go and return to his house, and let him not melt the heart of his fellows (20:8)." The Gemara (Menachot 36a) says that this refers to one who spoke between putting on the arm tefillin and the head tefillin. It is a transgression which makes one unsuitable to be a soldier, and one must return from going to the battlefield. The tribe of Gad consisted of 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). cutting off the head and arm with one swipe is testimony 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 battle. (קול אליהו)

״וימת שם משה...ולא ידע איש את קברתו עד היום הזה״

"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 BERACHAH 237

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."

(פון אונזער אלטען אוצר)

״ויקבר אתו בג״ בארץ מואב מול בית פעור״

"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 it necessary to prepare Moshe's grave before Pe'or existed?

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 could it be 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.

(חנוכת התורה) 238 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

״ויקבר אתו בגי בארץ מואב מול בית פעור ולא ידע איש את קברתו עד היום הזה״

"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 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 to the young Rabbi: "Do you know that some of the most prominent Torah luminaries such as the Rambam, Rashi and the Rama 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 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 about and not having any learned friends in the community he felt rather lonely. one day, when he was especially lonely, 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. BERACHAH 239

He returned home and sent for the men of the delegation who had originally visited him. 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 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 Rama 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 Rama'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 Yeshivoth 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 Rama, 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 Rama. 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 240 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

died, he still lives on and will continue to live as long as the Torah is studied. (הרב נ. דרייזין - אוסף דרשות מהסתדרות הרבנים, ועי׳ ספר קרבן פסח על הגש״פ)

״ולא ״דע איש את קבורתו עד היום הזה״

"And no one knows his burial place to this day." (34:6)

QUESTION: The Gemara (Sotah 13b) relates, "The wicked government [Rome] once demanded of 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 so 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 until 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 ages, the 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. BERACHAH 241

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. (מצאתי בכתבי אבי הרב שמואל פסח דיל באגאמילסקי)

״ויבכו בני ישראל את משה בערבת מואב שלשים יום ויתמו ימי בכי אבל משה״

"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 the heavens" (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 asked the prophet Shmuel to inquire about them, 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 of the sages give one response while the other two gave another response? 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), they would consult the urim vetumim only for a king. Since Yehoshua succeeded Moshe as the king of Klal Yisrael, they thus asked of him to inquire from heaven — Hashem — through the urim vetumim regarding the halachot. Therefore he told them, "Torah is not in heaven." 242 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

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 ask about the forgotten halachot. Hence, they responded, "These are the mitzvot...and from this it is learned that a prophet cannot add anything new to Torah." (רשימות כ״ק אדמו״ר חוברת צייה, ועי׳ פני יהושע מגילה ג׳ ע״א, ומהר״ץ חיות סוכה מייד ע׳׳ב)

״ולא קם נביא עוד בישראל כמשה״

"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. (ר׳ שמשון זצ״ל מאסטראפאלי)

״ולכל היד החזקה ולכל המורא הגדול אשר עשה משה לעיני כל ישראל״

"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. BERACHAH 243

What message can be derived from this connection?

and the ,״ל״ ANSWER: The final letter of the Torah is a opening letter is a , 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. (בוצינא דנהורא) * * *

Alternatively, Rashi explains that what Moshe performed "before the eyes of all of Israel" was the shattering of the Tablets, and Hashem approved 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 that it would cause the destruction of 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?" Tosafot answers, that heaven and earth exist in the 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 — "In the beginning G-d saw that the Jews would accept the Torah." consequently, when Moshe shattered the Tablets "le'einei kol 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 244 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

existence in merit of the Jews' original consent to accept the Torah at the time it was offered to them. (כתנות אור) Alternatively, Rashi explains the words "le'einei kol 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 us 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 (see Shemot 32:32). 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 kol 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 the heavens and earth for all to enjoy. (ר׳ חיים זצ״ל מצאנז)

״חזק חזק ונתחזק״

"Be strong! Be strong! And may we be strengthened!"

QUESTION: Upon completing one of the five books of Torah it is customary for the congregation to proclaim "chazak chazak venitchazeik." What is the reason for this? ANSWER: It is a message to the one who concluded the Torah not to be satisfied with his achievement but to be strong and continuously review the Torah lest he forget it. It is also a blessing to the one who concluded that Hashem give him BERACHAH 245

strength to be able to complete additional Torah volumes and perform many more mitzvot. (שו׳׳ע או״ח סי׳ קל״ט, מהר״ם מינץ סי׳ פייה) * * * In some communities they say "chazak, chazak chazak" — equals (חזק) three times (and not venitchazeik). The word chazak 115, and three times 115 is 445 which is the numerical value of .the teacher of Torah to Klal Yisrael ,(משה) Moshe (אליה רבה סי׳ תקס״ט)

* * * QUeSTION: Should the person who was called up for the concluding Torah reading also say chazak? aNSWer: Some authorities opine that he should not; otherwise, it would be considered a hefsek — interruption — between the Torah reading and the concluding berachah. (עי׳ קצות השלחן סי׳ פ״ד ושרית באר משה חייג סי׳ כ׳׳ה)

The Chabad custom is that when the Torah reader concludes the reading the entire congregation and also the one who was called up to the Torah proclaim chazak. (אגרות קודש ח״ד ע׳ י״1) QUESTION: Why isn't it considered an interruption? ANSWER: According to those who have the custom of repeating chazak three times because it is a blessing to the one called to the Torah or an allusion to Moshe Rabbeinu, it would seem improper for one to give himself a blessing or declare something about Moshe before reciting the concluding blessing. However, Chabad proclaims "chazak chazak venitchazeik" — "Be strong! Be strong! And may we be strengthened!" This is not only a blessing for the person called up to the reading of the concluding verse but also to the entire congregation. It might be paraphrased, "May we all be strengthened together with you." Thus, he reciprocates with a blessing of chazak — that each member of the congregation should be strong — and venitchazeik — and all of us together should be strengthened.

(קובץ אהלי ליובאוויטש גליון ד׳ ע׳ 158, ובהיות כי הוא שייך לקריאת הסיום לא חשיב הפסק כפי שמבואר בשו״ע אדמוה״ז סי׳ קס״ט סעי׳ ט) 246 VEDIBARTA BAM—AND YOU SHALL SPEAK OF THEM

Appendix

Many of the divrei Torah in this sefer are suited to be developed into speeches on the following holidays, special occasions and subjects:

Index to Derush Material

Ahavat Yisrael 7, 36, 51, 58, 66, Prayer-Tefillah 15, 25, 56, 108, 90, 105, 161, 170, 244 159, 165, 199, 204, 207 Appeal 64, 69-80, 140, 149, Sefer Torah 174-179, 205 220-221, 229 Shabbat 30-32, 48, 92, 160 Bar Mitzvah 40-42, 57-58, 66, Shalom Bayit 43, 130 99-100, 155, 183, 193 Shema 34-38, 89 Beit Hamikdash 63, 101, 145 Siyum — Chazak 244 Chinuch 39, 57, 59-60, 103, 111, Tefillin 40-43, 57-58, 155, 236 114, 129, 150, 174, 187, 195 Teshuvah 107, 169, 188-193, Divorce 129-131 210-218 Eliyahu 5 Tishrei 99, 163 Emunah 103, 141 Torah and mitzvot 21, 24, 27, Eulogy 54, 111, 116, 161, 172, 37, 39, 49, 53, 69, 100, 152, 220, 228, 238 165, 209, 230, 232, 234, Honoring Parents 32 238, 240 Honesty 29, 87-88, 99-100 Tzedakah 52, 64, 66-67, 69-80, Humility 28, 98 84, 140, 146, 149, 229, 234, 235 Mashiach 26, 47, 101, 166 Unity—Achdut 6, 90, 135, 223 Mezuzah 43 Yom Tov 64, 81-84 Modesty 13, 131 Wedding 54, 66, 97, 103, 124¬ 128, 131, 154, 193 לזכות כ״ק mm כ12ת11רגצ1 אור עולם נזר מש־ראל ותפארתו ־צדקת ד׳ עשה ופשפסיו זגם 1שת־זל ורפם הש1כ פע1ן nyt[ האלק1 פתא ורכנא פצזזם פעצדל כן הרב זזגאזן התסיד הפקוכל רפ א1 עזזק נ״זג

זגלה השפיפה פו־צש״ק שלישי לתודש תפוז שנת ח׳ תהא שנת נפלאות ד^לות לחנירה לעילוי נשסת זקני הרה״ג החו״כ איש יר״א ס׳ ר׳ 2כי חכחן ע״ה קפלן עסק כחינוך ז״ך •עונה כישיכת תורה ודעת ולפני זה כישיכת סיר שכסיר והעסיד תלסידים הרכה נפטר 1׳ סנחם אכ תשכ״ט

לעילוי נשסת זקנתי הרכנית החשוכה והעדינה יח1דיח ע״ה קפלן נפטרה יום א׳ דחג הפסח תשכ״ה זכתה לדור ישרים יכורך

לעילוי נשסת אכי הרה״ג חו״כ סוע״ה 1ס׳ ר׳ ששאל פסח כ״ר פשח ע״זז כא*;אפילסקי סחשוכי תלסידי הגאונים ר׳ שסעון דצ״ל שקאפ כגראדנא 1ר׳ כחך כער זזג״ל לייכאוויץ כקאסיניץ ולכסוף כישיבת סיר שכסיר po כרבנות כארה״כ נפטר סוצש״ק פ׳ •שלח כ״ד סיון תרצ׳׳ט

לעילוי נשסת אסי הרכנית החשוכה והעדינה חסיא חדסח כת הרה״ג ר׳ ?נכי חכחן ע״ה עשתה זידקה וחסד כססירה ונתינה לטוכת הכלל והפרט נפטרה כשם טוכ יום השלישי, פרשת כא ערכ ר״ח שכט תשנ״א

לעילוי נשסת אכי חורגי הרה״ג והרה״ח התסים וסי ר׳ אליח1 פשח כ״ר אחרן אליעזר ע״ה ליס נתסנה ע״י כ״ק אדסו״ר סהריי״יצ נ״ע לסשגיח וסשפיע כישיכת תו״ת כווארשא והסשיך כעכודה זו כישיכת תו״ת לאדז, ווילנא, וכחקלין נוא יארק סנהל הת״ת כשאנגהאי - נפטר ט״ז טכת תשס״ח

לעילוי נשסת חסי הרה״ח אי״א נו״נ 1ס׳ ר׳ פנחס כ״ר נחמן ע״ה ס1דאק נפטר כשם טוכ וכשיכה טוכה עשרה כטכת תשנ״ז

לעילוי נשסת חסותי האשה החשוכה סרת חי׳ כמי׳ כת ר׳ י1סף אליעזר ע״ה ס1דאק זכתה לכנים וכני כנים עוסקים כתורה נפטרה כש״ק כ״ג סיון תשט״ז

לעילוי נשסת דודי הרה״ג חו״כ 1ס׳ ר׳ כחך p הרה״ג ר׳ י?גחק חכחן ע״ה כחן סחשוכי תלסידי ישיכת קאמק וסיר סח״ס קול תודה על סוגיות הש״ס נפטר ש״ק פ׳ יתח ח״י שכט תשכ״א

לעילוי נשסת דודתי הרכנית םריח םיניא כת הרה״ג •צכי חכחן ע״ה קפלן נפטרה י״כ תסוז תשכ״ה

מ. נ. ?ג. כ. ח.