PLACE OVER YOURSELVES A KING WHOM G-D YOUR L-RD SHALL CHOOSE, FROM AMONG YOUR BROTHERS PLACE A KING. YOU MAY NOT PLACE OVER YOURSELVES A FOREIGN MAN WHO IS NOT YOUR BROTHER (Devarim 17: 15).
If G-d will choose the king, why must the nation be commanded to select a Jew?
If a "prophet" declares that G-d has selected a non-Jew to be king, that alone is enough to judge him a false prophet (Rav Moshe Feinstein).
ONLY HE [the king] MUST NOT HAVE TOO MANY HORSES SO HE WILL NOT RETURN THE PEOPLE TO EGYPT IN ORDER TO INCREASE HORSE, FOR G-D SAID TO YOU "DO NOT AGAIN RETURN TO THIS WAY (17:16).
Why does the verse refer to "horses" in the plural but then say "horse" in the singular?
After one sins against the Torah, that behavior seems permissible in one's own eyes. A king who falls to the temptation to acquire many horses may be willing to return to Egypt for even one horse (Chafetz Chaim).
HE MUST NOT HAVE TOO MANY WIVES, SO THAT HIS HEART NOT BE TURNED ASTRAY. HE MUST NOT AMASS TOO MUCH GOLD AND SILVER.
IT SHALL BE WHEN HE SITS ON THE THRONE OF HIS KINGDOM, HE MUST WRITE FOR HIMSELF TWO COPIES OF THIS TORAH. IT SHALL BE WITH HIM AND HE MUST READ IT HIS ENTIRE LIFE, SO THAT HE LEARNS TO FEAR THE L-RD HIS G-D, TO KEEP ALL THE WORDS OF THE THIS TORAH AND THESE DECREES TO DO THEM, SO THAT HE DOES NOT BECOME ARROGANT OVER HIS BROTHERS, AND NOT DEPART FROM THE COMMANDMENT RIGHT OR LEFT, SO THAT HE PROLONGS HIS YEARS OVER HIS KINGDOM (17:18-20).
The Torah is the cure for all of the king's character illnesses. Too much money increases arrogance, but the Torah prevents arrogance. Too many wives turns his heart from G-d, but Torah prevents such a turning. If he trusts in too many horses he will die in battle, but Torah prolongs the years of his kingdom.
'Throne" is Kisey spelled Kaf-Samech-Alef. This stands for Kesef-Soos-Isha, which means money, horse and woman. If the king does not amass too much of these three things, he will merit to preserve his "throne." (Kli Yakar)
Sunday, August 19, 2012
Sunday, August 12, 2012
Re'eh
DO NOT EAT IT [blood] POUR IT ON THE GROUND LIKE WATER. DO NOT EAT IT, SO THAT IT BE GOOD FOR YOU AND YOUR CHILDREN AFTER YOU, THAT YOU DO WHAT IS RIGHT IN G-D'S EYES (Devarim 12:24-25).
Why is the prohibition of eating blood repeated?
This law should be observed not because blood is undesirable but because it is improper in "G-d's eyes" (Sforno).
If the blood is not eaten, why also pour it on the ground?
It should not even be stored in containers like other liquids (Sforno).
What is the appeal in blood that the Torah needs to emphasize the prohibition (see 12:23)?
There is no natural desire for blood. It is desired for mystical impurity, which Torah condemns (Sforno).
IF A PROPHET OR DREAMER ARISES IN YOUR MIDST AND GIVE A SIGN OR WONDER, AND THE SIGN OR WONDER COMES TRUE...(13: 2-3).
This verse speaks of a phony who leads people into idol worship (with a convincing sign nevertheless) . What is the difference between a prophet and a dreamer in this case?
Even if a person does not claim prophecy, but claims merely to have received a message in his dream to worship an idol, is equally guilty of this prohibition (Oznaim L'Torah).
YOU ARE CHILDREN TO G-D YOUR L-RD. DO NOT CUT YOURSELVES AND DO NOT PLACE A BALD SPOT BETWEEN YOUR EYES FOR THE DEAD. FOR YOU ARE A HOLY PEOPLE TO G-D YOUR L-RD (14:1-2).
What is wrong with defacing the body as a sign of grief?
Our self-worth comes from being creatures of G-d, called to His service. Cutting oneself is an expression of personal worthlessness G-d forbid. Our dignity is not dependent on any other human being, no matter how prominent or esteemed. The death of any person is not an occasion for self-mutilation (Rav Hirsch).
Why is the prohibition of eating blood repeated?
This law should be observed not because blood is undesirable but because it is improper in "G-d's eyes" (Sforno).
If the blood is not eaten, why also pour it on the ground?
It should not even be stored in containers like other liquids (Sforno).
What is the appeal in blood that the Torah needs to emphasize the prohibition (see 12:23)?
There is no natural desire for blood. It is desired for mystical impurity, which Torah condemns (Sforno).
IF A PROPHET OR DREAMER ARISES IN YOUR MIDST AND GIVE A SIGN OR WONDER, AND THE SIGN OR WONDER COMES TRUE...(13: 2-3).
This verse speaks of a phony who leads people into idol worship (with a convincing sign nevertheless) . What is the difference between a prophet and a dreamer in this case?
Even if a person does not claim prophecy, but claims merely to have received a message in his dream to worship an idol, is equally guilty of this prohibition (Oznaim L'Torah).
YOU ARE CHILDREN TO G-D YOUR L-RD. DO NOT CUT YOURSELVES AND DO NOT PLACE A BALD SPOT BETWEEN YOUR EYES FOR THE DEAD. FOR YOU ARE A HOLY PEOPLE TO G-D YOUR L-RD (14:1-2).
What is wrong with defacing the body as a sign of grief?
Our self-worth comes from being creatures of G-d, called to His service. Cutting oneself is an expression of personal worthlessness G-d forbid. Our dignity is not dependent on any other human being, no matter how prominent or esteemed. The death of any person is not an occasion for self-mutilation (Rav Hirsch).
Sunday, August 5, 2012
Ekev
...[G-d] WHO FEEDS YOU MANN IN THE DESERT, WHICH YOUR FATHERS KNEW NOT, TO AFFLICT YOU AND TO TEST YOU... (Devarim 8:3).
Is there a difference between "afflict you"and "test you?"
The Mann G-d sent made life both easy and difficult. They had daily livelihood with minimal effort. On the other hand, they suffered anxiety wondering whether Mann would come the next day; they had to develop trust in G-d. Poverty and wealth both test a person's loyalty to G-d, each in its own way (Sforno).
FROM THE DAY YOU LEFT EGYPT UNTIL YOU CAME TO THIS PLACE, YOU HAVE BEEN REBELS TOWARDS [literally "with"] G-D (9:7).
Were the Jews actually guilty of continuous rebellion?
"Rebel with" is a peculiar expression in Biblical usage. It does not mean rebelling against G-d. It means they were never entirely with G-d. On the positive side, even in moments of rebellion they were still with G-d to an extent (Rav Hirsch).
AND NOW ISRAEL WHAT DOES THE L-RD YOUR G-D ASK OF YOU EXCEPT TO FEAR THE L-RD YOUR G-D TO WALK IN HIS WAYS AND TO LOVE HIM AND SERVE THE
L-RD YOUR G-D WITH ALL YOUR HEART AND SOUL (10:12).
The words "what does G-d ask except" seem to suggest that G-d asks little. But what He asks for seems to be a lot!
Consider what the verse excludes. G-d asks that we do His will. We do not need to be concerned about anything that is not His will.
Is there a difference between "afflict you"and "test you?"
The Mann G-d sent made life both easy and difficult. They had daily livelihood with minimal effort. On the other hand, they suffered anxiety wondering whether Mann would come the next day; they had to develop trust in G-d. Poverty and wealth both test a person's loyalty to G-d, each in its own way (Sforno).
FROM THE DAY YOU LEFT EGYPT UNTIL YOU CAME TO THIS PLACE, YOU HAVE BEEN REBELS TOWARDS [literally "with"] G-D (9:7).
Were the Jews actually guilty of continuous rebellion?
"Rebel with" is a peculiar expression in Biblical usage. It does not mean rebelling against G-d. It means they were never entirely with G-d. On the positive side, even in moments of rebellion they were still with G-d to an extent (Rav Hirsch).
AND NOW ISRAEL WHAT DOES THE L-RD YOUR G-D ASK OF YOU EXCEPT TO FEAR THE L-RD YOUR G-D TO WALK IN HIS WAYS AND TO LOVE HIM AND SERVE THE
L-RD YOUR G-D WITH ALL YOUR HEART AND SOUL (10:12).
The words "what does G-d ask except" seem to suggest that G-d asks little. But what He asks for seems to be a lot!
Consider what the verse excludes. G-d asks that we do His will. We do not need to be concerned about anything that is not His will.
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