G-D YOUR L-RD WILL BRING BACK YOUR CAPTIVITY AND HAVE MERCY ON YOU. HE WILL RETURN AND GATHER YOU FROM ALL THE NATIONS WHERE THE L-RD YOUR G-D SCATTERED YOU (Devarim 30:3).
This verse appears redundant. Why does it say twice that G-d will gather in the exiles?
The first part is speaking of those who yearn for Eretz Yisrael. The second part speaks of those who are content with the non-Jewish lands. Both will be returned to the Land (Rav Meir Simcha of Dvinsk).
[That R. Meir Simcha distinguishes between the two groups suggests they are not on the same spiritual level and the process of return is not identical for each. This may be an implied criticism of those who feel complete without Eretz Yisrael]
SEE I HAVE PLACED BEFORE YOU TODAY LIFE AND GOOD, DEATH AND EVIL (30:15).
Why add the word "today"?
If you made bad choices yesterday, begin today anew. If you chose well yesterday, do not become complacent- make further progress today (Rav Moshe Feinstein).
LIFE AND DEATH I HAVE PLACED BEFORE YOU, BLESSING AND CURSE. CHOOSE LIFE SO THAT YOU AND YOUR DESCENDANTS WILL LIVE (30:19).
Why does the end of the verse need to give a reason for choosing life? Doesn't the first part of the verse suffice?
It is not enough to choose what is good. It must be chosen in such a way that it will impact on future generations. If mitzvos are done routinely, without joy, then the next generation will assume they cannot endure the "ordeal" of a Jewish life. Only a joyous Judaism can endure (Rav Moshe Feinstein).
Monday, September 10, 2012
Monday, September 3, 2012
Ki Savo
THEY [these curses] WILL BE IN YOU AS A SIGN AND WONDER, AND IN YOUR OFFSPRING FOREVER, BECAUSE YOU DID NOT SERVE THE L-RD YOUR G-D WITH HAPPINESS AND GOODNESS OF HEART (Devarim 28:45-46).
What is so terrible about not serving G-d with happiness?
If the commandments are done without joy, routinely, then eventually G-d will be forgotten and the worst sins will be committed. Lack of joy becomes the source of all other sins (Kotzker Rebbe).
CURSED IS ONE WHO DEGRADES HIS FATHER AND MOTHER, AND THE ENTIRE NATION SHALL SAY AMEN (27:16).
This curse is followed by a series of curses for social injustice, then sexual violations, and then again social injustice. Why are warnings of social injustice interrupted by matters of sexual misconduct?
The two categories are intermingled to show they are equally serious. One may imagine sexual behavior is a private matter not affecting the public as does social injustice. One may also suppose that slander and bribery are not grave like sexual violations. Both of these are misconceptions refuted by
G-d's Torah (Rav SR Hirsch).
TAKE OF THE FIRST OF EVERY FRUIT OF THE GROUND THAT YOU BRING FROM YOUR LAND THAT THE L-RD YOUR G-D GIVES YOU. PUT IT IN A BASKET AND GO TO THE PLACE THAT THE L-RD YOUR G-D WILL CHOOSE FOR HIS NAME TO RESIDE. COME TO THE KOHEN OF THOSE DAYS AND SAY TO HIM, "TODAY I DECLARE TO THE L-RD YOUR G-D I HAVE COME TO THE LAND THAT G-D SWORE TO OUR FATHERS TO GIVE TO US" (Devarim 26:2-3).
Why does the Torah make such a big deal of a small thing? Is it necessary to come to Jerusalem, enter the Temple courtyard, and read a parsha simply to show that one is not ungrateful?
The Torah viewpoint is that there are no small things. When we are aware of G-d's presence every move is significant. The way to serve G-d and fulfill the Torah is to give small things their due (Rav Yerucham Levovitz).
What is so terrible about not serving G-d with happiness?
If the commandments are done without joy, routinely, then eventually G-d will be forgotten and the worst sins will be committed. Lack of joy becomes the source of all other sins (Kotzker Rebbe).
CURSED IS ONE WHO DEGRADES HIS FATHER AND MOTHER, AND THE ENTIRE NATION SHALL SAY AMEN (27:16).
This curse is followed by a series of curses for social injustice, then sexual violations, and then again social injustice. Why are warnings of social injustice interrupted by matters of sexual misconduct?
The two categories are intermingled to show they are equally serious. One may imagine sexual behavior is a private matter not affecting the public as does social injustice. One may also suppose that slander and bribery are not grave like sexual violations. Both of these are misconceptions refuted by
G-d's Torah (Rav SR Hirsch).
TAKE OF THE FIRST OF EVERY FRUIT OF THE GROUND THAT YOU BRING FROM YOUR LAND THAT THE L-RD YOUR G-D GIVES YOU. PUT IT IN A BASKET AND GO TO THE PLACE THAT THE L-RD YOUR G-D WILL CHOOSE FOR HIS NAME TO RESIDE. COME TO THE KOHEN OF THOSE DAYS AND SAY TO HIM, "TODAY I DECLARE TO THE L-RD YOUR G-D I HAVE COME TO THE LAND THAT G-D SWORE TO OUR FATHERS TO GIVE TO US" (Devarim 26:2-3).
Why does the Torah make such a big deal of a small thing? Is it necessary to come to Jerusalem, enter the Temple courtyard, and read a parsha simply to show that one is not ungrateful?
The Torah viewpoint is that there are no small things. When we are aware of G-d's presence every move is significant. The way to serve G-d and fulfill the Torah is to give small things their due (Rav Yerucham Levovitz).
Sunday, September 2, 2012
Ki Teitzei
IF A BIRD'S NEST HAPPENS BEFORE YOU ON THE WAY, ON ANY TREE OR ON THE GROUND, YOUNG BIRDS OR EGGS, AND THE MOTHER BIRD IS CROUCHING ON THE YOUNG BIRDS OR EGGS, DO NOT TAKE THE MOTHER ON THE YOUNG (Devarim 22:6)
Is there a reason for this mitzva or is this simply a Divine decree?
Ramban says there is a reason. However he addressed two sources that seem to contradict this.
One source is a Mishna (Brachos 33a) that someone who prays for mercy "as Your mercy extends to a bird's nest" should be silenced ...[for implying the mitzva of sending away the mother bird is because of G-d's mercy on the bird].
This Mishna seems to suggest the mitzva has no ethical purpose, but this is not so. Ramban explains the mitzva of sending away the mother bird is not because of G-d's mercy. But we are commanded this precept so that we develop the trait of mercy. The mitzva is for us, not for the birds.
A second source is Bereshis Rabbah 44:1 which reads "What difference does it make to the Holy One whether an animal is slaughtered from the front of the neck or the back? Surely you must say the commandments have been given only to refine men."
This may sound like G-d's decrees are arbitrary with no other purpose than to compel our loyalty to Him. That is not what Bereshis Rabbah means. The details of the commandments do not affect G-d. They do affect human beings. The commandments are for our sake, to improve us.
None of this means that G-d is unconcerned with birds! But G-d's own mercy is not the reason for the mitzva. After all, G-d can take care of the bird Himself. The reason for the mitzva is to develop mercy in us.
Is there a reason for this mitzva or is this simply a Divine decree?
Ramban says there is a reason. However he addressed two sources that seem to contradict this.
One source is a Mishna (Brachos 33a) that someone who prays for mercy "as Your mercy extends to a bird's nest" should be silenced ...[for implying the mitzva of sending away the mother bird is because of G-d's mercy on the bird].
This Mishna seems to suggest the mitzva has no ethical purpose, but this is not so. Ramban explains the mitzva of sending away the mother bird is not because of G-d's mercy. But we are commanded this precept so that we develop the trait of mercy. The mitzva is for us, not for the birds.
A second source is Bereshis Rabbah 44:1 which reads "What difference does it make to the Holy One whether an animal is slaughtered from the front of the neck or the back? Surely you must say the commandments have been given only to refine men."
This may sound like G-d's decrees are arbitrary with no other purpose than to compel our loyalty to Him. That is not what Bereshis Rabbah means. The details of the commandments do not affect G-d. They do affect human beings. The commandments are for our sake, to improve us.
None of this means that G-d is unconcerned with birds! But G-d's own mercy is not the reason for the mitzva. After all, G-d can take care of the bird Himself. The reason for the mitzva is to develop mercy in us.
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