Vayechi

Genesis 47:28–50:26

By Rabbi Yaakov Pollak, Orthodox Union for MyJewishLearning.com

What Is Your Blessing?

Jacob blessed his sons, not only according to each of their characters, but also with a unique piece of himself.

How much importance do we attach to blessings that we receive from others? How seriously do we take them? Our Sages established that "everything depends upon the one who gives the blessing and the one who receives it."

What if God Himself gives the blessing?

You Will Be A Blessing?

A deeper significance to the concept of blessings is found in the Almighty's declaration to Abraham, "Veheyei berachah--You will be a blessing." This gave Abraham the Divine authority to bless anyone else he wanted, according to Rashi.

 The Ramban (Nachmanides) explains that Abraham became the model through whom other people blessed each other.

But there is another way to understand "Veheyei berachah." The Torah tells us that Abraham, just before his death, "gave Isaac all that he possessed. And to the children of his concubines, Abraham gave gifts."

But how did he give his many other children gifts, if he bequeathed it all to Isaac?

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Vayigash

Genesis 44:18−47:27

By Rabbi Yitzchok A. Breitowitz.  Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations for MyJewishLearning.com

Preparing For Exile

Joseph used his position of rulership to help his brothers develop coping skills for their upcoming exile.

Joseph's interaction with his brothers is one of the most perplexing stories in the Torah, one that has puzzled generations of readers for thousands of years.

Why does Joseph conceal his identity? Why did he wait so long to tell his father that he was in Egypt?

Even if one follows the view of the Abarbanel (15th century Spanish/Portuguese commentator), that, as a slave, Joseph had no means of informing Jacob and, after his ascension to political power, he still could not do so lest he be accused of disloyalty, questions abound.


Explaining His Actions

How do we explain his demand that the brothers bring his younger brother Benjamin down from Israel? Why did he falsely accuse Benjamin of being a thief and sentence him to slavery, when he knew the news would devastate Jacob and perhaps kill him? In Joseph, we are not simply dealing with a victim who finds himself in a position to take revenge.

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Shabbat Hanukkah, Mikeitz

Genesis 41:1−44:17

By Rabbi Avraham Fischer, provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations. for MyJewishLearning.com

Joseph's transformation from imprisoned Hebrew slave to vizier is sudden and dizzying.

Based on his initiative and his abilities as a dream-interpreter and adviser, he is taken from the dungeon of Pharaoh's prison and placed at Pharaoh's side as second-in-command. Pharaoh says:

"You shall be over my house, and according to your word shall all my people be sustained; only by the throne will I be greater than you" (Genesis 41:40).

During this critical period in Joseph's life, the "master of dreams" (37:19) becomes the center of a world of public action. Pharaoh appoints him as supervisor of the national food collection and distribution project, and endows him with all the trappings of service to the king:

"And Pharaoh removed his ring from his hand and put it on Joseph's hand, and clothed him in garments of fine linen, and put the golden medallion on his neck. And he made him ride in his second chariot and they cried before him, "I command, kneel (avrech)," placing him over the whole land of Egypt (41:42-43).

Joseph is thoroughly successful in discharging his commission, and he rises to the highest position possible under the Pharaoh. But, whereas before, while he was in his father's house and in the prison, as well as later, in the presence of his brothers, we have an insight into Joseph's frame of mind, during this period Joseph is either acting or acted-upon. The Torah shares almost none of his thoughts with us.

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Vayeishev

Genesis 37:1−40:23

By Rabbi Chaim Landau, provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations. for MyJewishLearning.com

Upon reviewing the stories of two of Jacob’s twelve sons, Joseph and Judah, one may wonder why Judah’s descendants were ultimately crowned with the kingship of Israel rather than those of Joseph.

After her first and second husbands died, both sons of Judah, Tamar dressed as a prostitute and seduced her former father-in-law. Joseph, on the other hand, when confronted by his master Potiphar’s wife, who propositioned him in the privacy of her mansion, ran away. Judah acceded to temptation; Joseph resisted.

Judah's Suggestion

Earlier in the Parashah the Torah tells us that Joseph was thrown into a pit by his brothers and about to be killed. What does Judah do? He suggests that the brothers sell Joseph to a passing caravan of Ishmaelite merchants. Though he is the leader of the brothers, he does not recommend that Joseph be retrieved from the pit and brought back to their father.

Moreover, Judah, according to certain midrashim, married a Canaanite woman at a time when his family was anxious about the children intermarrying. Why, one wonders, was Judah rewarded with the sovereign leadership of Israel?  A good leader is not one who is perfect, but one who falters and finds the strength of purpose to make a fresh start through repentance and improved actions.

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Vayishlach

Genesis 32:4-36:43

Living With Threat

Yaakov sends Esav the message that despite having lived with Lavan, he has managed to keep the commandments and learned to stand up to powerful figures.

By Rabbi Avraham Fischer, provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations. for MyJewishLearning.com

The last time the twins were together, Esau was so consumed by his hatred for Jacob that he prayed, “May the day of my father’s mourning approach so I may kill my brother Jacob,” (Bereishit27:41). And so, Jacob left to learn in Yeshiva and then live with his uncle Laban in Padan-Aram, where he married and raised a family.

Now, more than 30 years later, how does Esau feel? Has his hatred subsided, or has it intensified? Returning home to such an ambiguous situation Jacob realizes that a confrontation with Esau is inevitable, and consequently prepares for whatever might happen.

At first the message Jacob sends Esau is deferential: “With Laban have I lived and I have been detained until now. I have oxen and donkeys, flocks and servants and maid-servants, and I have sent word to inform my master, so that I may find favor in your eyes” (ibid.32: 5-6).

The 613 Mitzvot

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Vayeitzei

Genesis 28:10−32:3

Blaming Society

We should strive to emulate Abraham and Isaac, who integrated their senses of self with values of Torah, rather than emulating Lavan who compartmentalized his values and the values of his surrounding society.

By Rabbi Avraham Fischer, Orthodox Union for MyJewishLearning.com

Jacob had been involved in an act of deception, and now he becomes the victim of deception.

After seven years of working for his uncle Laban, he wishes to marry Rachel, Laban's younger daughter.

“And it was in the morning, that behold it was Leah. And [Jacob] said to Laban "What is this you have done to me?  Did I not work with you for Rachel? And why did you deceive me?" (Genesis 29:25). Laban, the champion deceiver, tricked Jacobby switching Rachel with Leah.

Laban's Excuses

Laban explains himself; after all, he is a recognized leader in the community. When he presents his excuses, he makes a not-so-veiled reference to Jacob’s own act of deception, in which he took the place of his older brother Esau in receiving their father Isaac’s blessing: “It is not done so in our place, to put the younger before the older.  Complete this one’s [Leah’s] week [of celebration] . . ." (Genesis 29:26-27)

The next word in Hebrew is critical to our understanding of Laban’s character:  “v’nitnah." Theoretically, there are two ways of translating this word.  Ibn Ezra (12th century Spanish commentator) interprets it passively: “she will be given” after the week of celebration for Leah, it will be acceptable for Rachel to marry Jacob.

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Toldot

Genesis 25:19−28:9

Synthesizing The Physical And The Spiritual

Rather than dividing the spiritual and physical blessings between Jacob and Esau, Rebekah saw the need for Jacob to receive both.

By Rabbi Nathan J. Diament of the OU for MyJewishLearning.com
Parashat Toldot introduces our Patriarch Jacob as well as his brother Esau, and, from the outset, tips us off to the coming conflict between them. The Torah tells of their "struggle" within their mother's womb, and, as young adults, describes them very differently.

Esau is "a hunter, a man of the field," while Jacob is "ish tam," (a simple/whole man) who sits in tents. These textual descriptions, Rashi and Ibn Ezra point out, indicate that Esau is a "trickster," a man not to be trusted, while Jacob is a "simple" or "naive" shepherd, who spends his days studying Torah.
Who is the Victim?

Yet, the comments of these rishonim (medieval sages), which echo those of Chazal (rabbinic sages) seem to be at odds with the simple understanding of the narrative.

Consider, as events of the parashah unfold, who is the trickster and who is the victim. Even as they were being born, Jacob grasped Esau's ankle, trying to force his way out of the womb first.

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Haye Sarah

Genesis 23:1−25:18

Sarah's Legacy

The greatest tributes to Sarah's life were the achievements and character of her son Yitzchak.

By Rabbi Raphael Wizman, Orthodox Union for MyJewishLearning.com

The portion of Haye Sarah recounts the death of our Matriarch, Sarah, the purchase of a cemetery plot for her, and the marriage of her son, Isaac.

Yet, this parashah is called Haye Sarah, the Life of Sarah, because, in truth, this portion tells the story of her life more than of her death.

Abraham and Isaac come to eulogize Sarah and to cry for her. Although the Torah doesn’t tell us what Abraham said in his eulogy, we know that her ultimate praise is her son, Isaac.

Abraham could have recounted the hard life that Sarah endured--that she was childless for 90 years, that she was held captive by both Avimelech and Pharaoh, and that she struggled to maintain a household that included Ishmael and Hagar. But all Abraham had to do was bring Isaac to her funeral.

What Was Her Legacy?

Isaac’s presence was her legacy. His continued loyalty to the tradition of "Torat imeha” (his mother’s Torah/teaching) would be her greatest praise. The story of Isaac’s life is, in essence, the story of Sarah’s life.

"The righteous are considered alive even after death," our Sages tell us. Sarah achieves this distinction. She raised a son who would perpetuate the path of God, and would willfully sacrifice his life for the sake of God. All future generations merit forgiveness and grace from Hashem because of this gesture of self-sacrifice and ultimate faith.

Sarah’s determination to raise a future Patriarch of the Jewish nation explains her concern over Ishmael’s influence. She achieved a greater level of prophecy than Abraham did, the Midrash tells us. In her keenness, she knew that Ishmael’s behavior could corrupt Isaac and pull him from the path of Torah.

Sarah merits to have a parashah named after her because the story of her death reflects the accomplishments of her life. At the age of one hundred she was as sinless as at the age of twenty and at twenty she was as wholesome and beautiful as a seven-year-old.

"Kulam Shavin Letovah" All her years were equally good--despite the suffering she went through. Rabbi Zusha, zt"l (may his memory be a blessing), used to say that in her greatness, she accepted her lot in life without complaining. She would always say, "This, too, is for the good." In her clarity of understanding life is only good. It is this legacy that we hope to retain and pass on to our children, for all generations.


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Vayeira

Genesis 18:1–22:24

Laughing At Logic

The fates of Abraham and Sarah as compared to Sodom teach us that ethics, not power, determines the future.

Rabbi Chaim Steinmetz, Orthodox Union for MyJewishLearning.com

Why do certain nations thrive, while others disappear? Pundits and historians will tell you about political, economic and military factors.

However, our Torah informs us that ethical factors are far more consequential. Powerful nations fall if they are immoral, while weak ones succeed if they maintain moral excellence.

Chosen or Condemned

The Hebrew word tzachak, meaning to laugh, is employed several times in Parashat Vayera, most notably in relation to the birth and naming of our patriarch Yitzchak [Isaac]. The term is also used when Lot tells his sons-in-law that their home city of Sodom is about to be destroyed. They do not believe him, for his words are "like a joke (kimitzacheik) in their eyes."

To a social or political scientist, the possibility that a wealthy superpower like Sodom will disappear, or that an elderly couple will produce the future regional superpower seems ludicrous.

But this strange outcome is precisely what occurs. Abraham and Sarah have a child, through whom they become the ancestors of Klal Yisrael (the people of Israel). Meanwhile, the mighty city of Sodom is destroyed.

The double reference to laughter demonstrates that both events are improbable to the point of being funny.

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Lech L'cha

Genesis 12:1−17:27

Educating Against Egypt

Through his experiences with his nephew Lot, Abraham learns valuable parenting skills.

By Rabbi Jonathan Rosenblatt on MyJewishLearning.com

The birth of Yitzchak [Isaac] is anticipated with prayers, prophecies and Divine promises.

Moreover, his birth and upbringing are prefigured by the trials and errors of his father's two earlier son figures--one a nephew and the other a concubine's child.

The patterns and mistaken assumptions that cost Abraham the fidelity of both Yishmael and Lot also served as parenting instructors. The course adjustments in the wake of these disappointments contributed to the excellence of the third attempt. And although there can be no doubting the primacy of transmission through Yitzchak, the Torah's deference to Yishmael and to Lot's descendants suggests that even a failed son of Abraham is esteemed.

A careful reading of a small passage in Lech Lecha may illustrate how a crucial element in faith-training is discovered.

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Rosh Chodesh 2 Noah

Genesis 6:9−11:32

Lessons Of The Flood

The story of the Flood provides us with numerous insights into human nature and human relationships.

By Rabbi Ephraim Z. Buchwald.  Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations on MyJewishLearning.com.

Secular scholars speak of the story of the flood as if it were a myth, or a fairy tale.

Not surprisingly, several ancient documents report striking parallels to the story of the flood.

Perhaps, the most famous document is the Babylonian "Epic of Gilgamish," which tells the story of a man by the name of Utnapishtim. The gods decide to destroy the earth, there is a great flood, and because Utnapishtim is the favorite of one of the gods, Eau, he is saved.

Gilgamesh and Noah

Despite the parallels between the "Epic of Gilgamish" and the Torah's story of Noah, they are strikingly different. In the Babylonian story, the gods arbitrarily decide to destroy the earth as if it were a plaything. Furthermore, the gods choose to save Utnapishtim only because he is a "favorite" of theirs, not because he is worthy of being saved.

In Parashat Noah, however, there is a moral imperative. The world is flooded not because God arbitrarily decides to destroy the world, but because it had become corrupt and destructive. Noah is not arbitrarily saved. He is deserving. He is a "righteous man, perfect in his generation. With God, Noah walked" (Genesis 6:9).

But the flood changed Noah. After a year on the ark, Noah is finally commanded by God to leave. A normal person would have been jumping out his skin to get out of the ark. But Noah is hesitant to leave. Why?

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B'reishit

Genesis 1:1−6:8

The Complexity Of Creation

Recognizing that Creation and many natural phenomena are clouded in mystery can actually enrich our lives with meaning.

By Rabbi Jonathan Glass. The following article is reprinted with permission from the Orthodox Union on MyJewishLearning.com.
Every child knows the story of Creation.

The Torah gives us a day-by-day account, describing how God, in His omnipotence, benevolently brought forth all that we know--light and darkness, dry land and sea, trees and plants, stars and planets, animal and man.

The text reads so simply and orderly that one is tempted to skim through it to get to the "meat" of the parashah--the story of Adam and Eve. The story of Creation remains an introduction, one that poses little difficulty for believers.

But Rashi, the great commentator, does not see it that way. He says that the opening sequence cries out for interpretation. It cannot be that these verses are telling us about the chronology of Creation, he writes, for the Torah’s second verse tells of God’s Presence "hovering on the face of the water," before any account of God’s creating water is given.

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The Festival of Insecurity – A message for Sukkot

By Rabbi Jonathan Sacks

What exactly is a sukkah? What is it supposed to represent?

The question is essential to the mitzvah itself. The Torah says: “Live in sukkot for seven days: All native-born Israelites are to live in sukkot so that your descendants will know that I had the Israelites live in sukkot when I brought them out of Egypt: I am the LORD your God” (Lev. 23: 42-43). In other words, knowing – reflecting, understanding, being aware – is an integral part of the mitzvah. For that reason, says Rabbah in the Talmud (Sukkah 2a), a sukkah that is taller than twenty cubits (about thirty feet or nine metres high) is invalid because when the sechach, the “roof,” is that far above your head, you are unaware of it. So what is a sukkah?

On this, two Mishnaic sages disagreed. Rabbi Eliezer held that the sukkah represents the clouds of glory that surrounded the Israelites during the wilderness years, protecting them from heat during the day, cold during the night, and bathing them with the radiance of the Divine presence. This view is reflected in a number of the Targumim. Rashi in his commentary takes it as the “plain sense” of the verse.

Rabbi Akiva on the other hand says sukkot mammash, meaning a sukkah is a sukkah, no more and no less: a hut, a booth, a temporary dwelling. It has no symbolism. It is what it is (Sukkah 11b).


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Yom Kippur Morning

by Reuben Ebrahimoff, Haftorahman, for the Orthodox Union

Haftorahman brings you a shiur on this Shabbat’s Haftorah from the Book of Prophets, explaining it in a dynamic and exciting way, making learning the Haftorah a fun and enlightening experience each and every week. Watch this video.

 


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Shabbat Shuva; Ha-azinu

Deuteronomy 32:1-52

Rabbi Bernie Fox for OU.org

“My lesson shall drop like rain. My saying shall flow like dew – like wind-blown rain upon the herb, like a powerful shower upon the covering of vegetation.” (Devarim 31:2)
Rashi explains that in this pasuk Hashem is describing the effects of the Torah upon its students. In the first portion of the pasuk, the Torah is compared to rain and dew. What is the message transmitted through this comparison?

Rashi comments that although the earth needs rain in order to sustain life, rain is not always appreciated. Rain can cause inconvenience. The traveler does not wish to battle inclement weather. A farmer whose harvested crops are still in the field is not pleased with a summer storm.

Dew does not have the life-sustaining power of rain. However, it is more appreciated. Dew provides moisture, without inconvenience. [1]

Rashi understands the pasuk to contain a fundamental lesson. A few preliminary observations are necessary to understand this message. Some activities only provide future reward. Often a person is required to make a tremendous sacrifice in order to secure this future benefit. A person may work fifty years, in a despised job, in order to someday enjoy a dreamed-of retirement. A parent will sacrifice and endure hardship for years in order to provide the best opportunities for his or her beloved child.

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Shabbat Slichot - Nitzavim-Vayelech

Deuteronomy 29:9-63:9

This week's commentary was written Leah Houseman, writing as Sophia Bar-Lev, for InTune With Torah.

This Shabbat is the last Shabbat before Rosh Hashana and we are preparing ourselves to face judgment. Jewish tradition teaches us that the judgment on Rosh Hashana concerns the events of this world. As we recite in this majestic prayer:
On Rosh Hashana will be inscribed and on Yom Kippur will be sealed: how many will pass from the earth and how many will be created; who will live and who will die; who will die at his predestined time and who will die before his time; who by water who by fire; who by sword who by beast; who by famine, who by thirst; … who will rest and who will wander; who will live in harmony and who will be harassed; who will enjoy tranquility and who will suffer; who will be impoverished and who will be enriched; who will be degraded and who will be exalted.

But although the prayer service informs us about the sorts of matters that are decided on Rosh Hashana, it is less explicit about the considerations that enter the deliberations of the heavenly court. Consequently, it is all too easy to miss the entire point of the day. Not only does such an error result in a missed opportunity, it also opens the door to the possibility of failing to obtain the best possible judgment.
Judgment is a concept related to reward and punishment. Thus, a decree for a trouble-free, healthy life in the coming year represents a reward, while a bad decree that results in poverty and sickness is a punishment.

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Ki Tavo

Deuteronomy 26:1–29:8

Twice Warned

The two extended warnings for breaking the covenant reflect the changing relationship between the people of Israel and God as well as the two different exiles.

By Rabbi Haskel Lookstein. Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.

The Tokhackah, G-d's stern warning to the Jewish people of what will befall them should they stray from His commands, appears twice in the Torah, first in Parashat B'hukotai and again in this week's parashah.

This follows the ruling of the prophet Ezra, "that they read the curses in Torat Kohanim (Leviticus) before Atzeret (Shavuot) and the ones in Mishneh Torah (Deuteronomy) before Rosh Hashanah."

The link between the Tokhakhah and Shavuot--the anniversary of our acceptance of the Torah--is readily understandable. But what accounts for the connection between this week's Tokhakhah and the start of the New Year?

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Ki Teitzei

Deuteronomy 21:10–25:19

And Your Camp(s) Shall Be Holy

The laws regarding the purity of the Tabernacle and the purity of military camps remind us to ensure the sanctity of all of our dwelling places.

By Rabbi Avraham Fischer for MyJewishLearning.com

Shortly, the people of Israel will begin its national life, including the conquest and settlement of the land.

And when Israel goes to war, Moses teaches, the Torah continues to maintain its concern for sanctity:

(10) When you go out as a camp (mahaneh) against your enemies, you shall be on guard against any bad thing. (11) If there will be among you a man who will not be pure because of an incident of the night, he shall go forth outside of the camp (la'mahaneh); he shall not come inside the camp (ha'mahaneh). (12) And it shall be towards evening, he shall wash in water, and when the sun has set he may come into the camp (ha'mahaneh). (13) And a designated place shall you have for yourself outside of the camp (la'mahaneh), and you shall go there outside. (14) And a spade shall you have for you with your implements; and it shall be when you sit outside, you shall dig with it, and you shall turn back and cover your discharge. (15) For Hashem, your G-d, walks in the midst of your camp (mahanecha), to save you and to deliver your enemies before you; and your camp(s) shall be (v'haya mahaneycha) holy; and He will not see in you any indecent thing, such that He will turn from behind you (Deuteronomy 23).

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Shoftim

Deuteronomy 16:18–21:9

Wary Of War

The understanding that Israelite troops were addressed on two different occasions before they entered war reflects the idea that our reactions to war often depend on its imminence.

By Rabbi Avraham Fischer. Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations on MyJewishLearning.com

Judges and the judiciary system, the king, the kohanim (priests), and the prophet--each contributes to the nation, each interacts with the other, so that the Children of Israel can function as the nation of the Torah.

When the Children of Israel goes to war, all segments of the realm are involved, both on the military and the spiritual level.

Before the battle, the kohen (priest) who has been anointed for war (mashuach milchamah) addresses the troops:

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Re'eh

Deuteronomy 11:26–16:17

By Rabbi Avraham Fischer for the Orthodox Union.

UPON ENTERING THE LAND, Moshe instructs the people of Israel, not only to serve Hashem exclusively, and to avoid any contact with idolatry, but to eradicate any vestige of idolatry:

These are the statutes and the judgments, which you will observe to do in the land which Hashem, the G-d of your fathers, has given you to inherit, all the days that you live upon the earth. You shall utterly destroy all the places in which the nations that you are about to dispossess worshipped their gods, upon the high mountains and upon the hills and under every leafy tree. And you shall topple their altars, and you shall shatter their pillars, and their asherahs you shall burn in fire, and the images of their gods shall you cut down; and you shall destroy their names from that place. You shall not do so to Hashem, your G-d. But at the place which Hashem, your G-d, will choose from all your tribes to put His Name there, to His habitation shall you seek and there shall you come (Devarim 12:1-5).

THE VERSE "You shall not do so to Hashem, your G-d" comes as a surprising transition in this passage. Rashi, based on the Sifrei (Re'eh 7), presents three different ways of understanding the function of this verse, "You shall not do so":

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Eikev

Deuteronomy 7:12–11:25

Empowering Fear

Moshe teaches the people that their achievement of true fear of God will allow them to not fear any enemy.

By Rabbi Avraham Fischer on MyJewishLearning.com The following article is reprinted with permission from the Orthodox Union.
In preparing the Children of Israel for the conquest of the land of Canaan, Moshe anticipates the people's trepidation, and he promises Hashem's ongoing support:

Perhaps you might say in your heart, "These nations are more numerous than I; how can I dispossess them?" You shall not be afraid (lo tira) of them.

You shall surely remember that which Hashem, your God, did to Pharaoh and to all of Egypt: The great tests which your eyes saw, and the signs and the wonders, and the strong hand, and the outstretched arm whereby Hashem, your God, brought you out--so will Hashem, your God, do to all the nations before whom you are afraid (yarei). Furthermore, Hashem, your God, will release the hornet against them, until the destruction of those who are left and those who hide themselves before you. You shall not be intimidated/frightened (lo ta'arotz) before them, because (ki) Hashem, your God, is in your midst, a God Who is mighty and feared (nora) (Devarim 7:17-21).

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Shabbat Nachamu - Va-et'chanan

Deuteronomy 3:23–7:11

Beyond The Letter Of The Law

Doing what is "right and good" in the eyes of God means promoting the values of the Torah beyond the explicit laws.

By Rabbi David Movsas; The following article is reprinted with permission from the Orthodox Union on MyJewishLearning.com

Va'et'hanan confronts us with an apparent redundancy.

Several admonitions throughout the parashah command us to observe the laws taught by Moshe [Moses]. Then, toward the end of the parsha, we are told, "And you shall do that which is right and good in the eyes of God."

What new instructions does this verse add? Surely, doing what is "right and good" is already a part of the numerous injunctions already presented. If one observes all the commandments and prohibitions set forth in the Torah, does he not accomplish what is "right and good in the eyes of God?" What new obligation does this verse apply?

Both Rashi and the Ramban understand this verse to denote a level of behavior that is lifnim mishuras hadin, above the letter of the law. To appreciate the full spirit of the law, one needs to read between the lines of the Torah, and one who does this shows a sincere desire to observe Hashem's bidding.

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Shabbat Hazon - D'varim

Deuteronomy 1:1−3:22

Love And Land

The love between God and the Children of Israel is most strongly expressed in the Land of Israel.

By Rabbi Ari Jacobson on MyJewishLearning.com; The following article is reprinted with permission from the Orthodox Union.

Whereas the first one-and-a-half books of the Torah are devoted to the conception and birth of the Jewish nation, and the next two-and-a-half books describe the mitzvot ma’asiot--specific, practical behaviors--the book of D'varim stands as the “heart” of the Torah.

Though D'varim does contain several new mitzvot (commandments), as well as ample history, it stands out for its focus on a reciprocal relationship of love between Hashem and his chosen nation:

“You shall love Hashem your God.”

“You shall cleave to him.”

“You are children of Hashem your G-d.”

“You have chosen Hashem, and Hashem has chosen you.”

It is no coincidence, then, that D'varimaddresses the nation on the East bank of the Jordan River, poised to enter the Promised Land, where this unique relationship will manifest itself most acutely.

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Masei

Numbers 33:1-36:13

The Limits Of Power And Conquest

The book of Numbers, full of bloodshed and division, ends with a call for unity and a discussion of the sanctity of life.

By Rabbi Avraham Fischer. The following article is reprinted with permission from the Orthodox Union.

The journey to the land of Canaan has been long and arduous.

But, at long last, the conquest of the land is underway. Now, at the end of the journeys there are five utterances, which Hashem directs to Moshe, instructing the Children of Israel how to take possession of their land:

33:50-56--to dispossess all the inhabitants of the land and destroy all idolatry.

34:1-15--the boundaries of the land are described.

34:16-29--the tribal representatives who will help divide the land are listed.

35:1-8--the command to set aside cities for the tribe of Levi, who will not receive a regular portion in the land.

35:9-34--the cities of refuge for the unintentional murderer are designated, and the laws of murder and manslaughter are set forth.

Abrabanel (Don Yitzchak Abrabanel, 1437-1508) says that Moshe is thereby comforted: Although he will not lead the Children of Israel into the land, the conquest in its entirety is dependent upon the Divine utterances he will teach.

At first glance, it would seem that the cities of refuge are discussed here because six of the Levite cities were cities of refuge. Then, it is appropriate that the fuller discussion of the laws of murder and manslaughter follows. Still, the effect of concluding with these topics is unsettling.

Why end the tumultuous book of Bamidbar--indeed, why prepare for entry into the land--on this note? Of the many commandments that are particular to the land of Israel, why "sign off" with the cities of refuge? Are there not more uplifting commandments to be dealt with than bloodshed? And, are there not other commandments more specifically land-of-Israel-oriented than murder?

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Mattot

Numbers 30:2-32:42

Compassionate Conquest

The war against Midian teaches that when Israel does fight wars, they must fight with compassion and a minimum of casualties.

By Rabbi Avraham Fischer. The following article is reprinted with permission from the Orthodox Union.

In Moshe's final days he is commanded to attack the Midianites.

This was the nation that had tempted the people of Israel to horrible sins of immorality and idolatry, such that Hashem struck them with a plague that took the lives of 24,000 Israelites.

And Hashem spoke to Moshe, saying, "Carry out the vengeance of the Children of Israel against the Midianites; afterward you shall be gathered to your people."

And Moshe spoke to the people, saying, "Detach men for the army from you, and they shall be against Midian to bring Hashem's vengeance against Midian. A thousand from each tribe, for all the tribes of Israel shall you send to the army."

Then, out of the thousands of Israel, 1,000 from each tribe were handed over, 12,000 men deployed for the army. And Moshe sent them forth, 1,000 from each tribe to the army, they and Pinhas the son of Elazar the priest to the army, and the holy vessels and the trumpets for blowing in his hand. And they warred against Midian as Hashem had commanded Moshe and they killed every male (B'midbar 31:1-7).

This war is both "the vengeance of the Children of Israel" and "Hashem's vengeance." Clearly, Midian is to be punished for leading Israel to sin against Hashem, and for arousing Hashem's anger against His beloved people of Israel.

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Pinchas

Numbers 25:10-30:1

A Count Of Love

The census that occurs immediately after the plague for the sin with Midian reassures the Children of Israel that they are still God's partners in the covenant.

By Rabbi Reuven Spolter. The following article is reprinted with permission from the Orthodox Union.

After outlining the reward that Pinhas was to receive for his zealotry, God commands Moshe to attack and punish the nation of Midyan for enticing the Jewish people to sin and for causing the plague that nearly consumed them.

Yet, immediately following this command, the Torah abruptly changes direction, stopping in mid-sentence to begin a new count of the people.

Several questions arise from this strange turn in the text. Why does the Torah end the story of the strife with Midyan so abruptly? What is the function of the new census? And why is it connected to (and then disconnected from) the story of Pinhas?

The answer to these questions lies in the curious language Moshe and Elazar utilize when initiating God’s command to count every male above age 20. Moshe and Elazar say, “Take the sum of the people from 20 years old and upward, as the Lord commanded Moshe and children of Israel who went forth from the Land of Egypt.” (26:4) After the miraculous excitement of the Exodus and the glorious revelation at Sinai, the nation of Israel suffered setbacks of ever-increasing magnitude, culminating in the punishment following the sin of the meraglim (spies), when God banished every male over age 20 from entering the Promised Land.

After 40 long years of wandering in the desert, the people were understandably full of doubt. Would God retain His relationship with them or instead move on? Would He maintain the closeness that began at Sinai or would He view the descendants of the original Am Hanivchar (chosen people) with disdain?

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Balak

Numbers 22:2−25:9

The Place From Which We Pray

Unlike Abraham, Bil'am failed to examine his own prayers and intentions, attributing their failure to his location of prayer.

By Rabbi Aaron Gruman. The following article is reprinted with permission from the Orthodox Union.

When it comes to prophecy, our Sages compare Balaam to Moshe Rabbeinu (our teacher): "Never again has there arisen in Israel a prophet like Moshe.

But among the Babylonians one did arise. Who is this? Balaam, son of Ba’or."

Regarding character traits, however, our Sages compare Balaam with Avraham Avinu (our father): "A generous eye, a humble spirit and an undemanding soul, these are the characteristics of the disciples of Avraham; An evil eye, a haughty spirit and a demanding soul, these are the characteristics of the disciples of Balaam."

Where did our sages see evidence of Balaam’s haughty spirit? Under which similar circumstances did Avraham Avinu display a humble temperament?

Rabbi Meir Bergman in his work, Shaarei Orah, points to a somewhat puzzling Gemara:

"Whoever establishes a set place for prayer, the God of Avraham will come to his aid, and when he dies they will say about him, ‘What a humble man, what a pious man. He is a disciple of Avraham Avinu.’

"And from where do we know that Avraham Avinu had a set place for prayer? From the verse, ‘And Avraham arose in the morning to the place that he had stood [prayed] earlier.’"

Certainly maintaining a set place for prayer is admirable, but why heap such effusive praise on its practitioner?

We return to Balaam. Balak enlists him to curse the Jewish people. Balaam’s initial attempt fails. His reaction? Let’s try again from somewhere else. Round two: same result. Balaam’s reaction? Let’s try yet another location.

Does Balaam really think that his failure is caused by a particular site being unworthy? Does it not dawn on him that perhaps it is his prayer that is lacking, or that he himself is inadequate?

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Chukat

Chukat, Numbers 19:1−22:1 - Rosh Chodesh Tammuz

Facing Long-Standing Foes

Several commentators identify the Canaanites with whom the Israelites fought as the nation of Amalek, continuing the Israelites struggle against their age-old enemy.

By Rabbi Avraham Fischer. The following article is reprinted with permission from the Orthodox Union.

Imperceptibly, the Torah has skimmed over nearly 40 years of wandering in the wilderness.

The generation of the Exodus has expired, and the generation of the wilderness has taken its place. Two beloved leaders of the Exodus generation--Miriam and Aharon--were taken from them. A new reality crystallizes: this will be the generation that will conquer and settle the Land of Israel, and will establish a society based upon the Torah.

The wilderness generation will fight many wars. Their parents had fought only once against Amalek in Refidim (Exodus 17:8-16). And when they themselves are faced with the threat of war against Edom, they are constrained to withdraw:

And Edom refused to allow Israel to cross his border, and Israel turned away from him (Numbers 20:21).

But now, on the edge of the land of Edom, the new generation of the Children of Israel are about to encounter their first war:

And the Canaanite, the king of Arad, who dwelt in the Negev/South, heard that Israel was coming by the way of the Atarim, and he attacked Israel, and he took some of them captive. And Israel vowed a vow to Hashem, and said: "If You will surely deliver this people into my hand, then I will consecrate their cities" (root ch-r-m). And Hashem listened to the voice of Israel, and He delivered the Canaanite, and he (Israel) consecrated them and their cities (root ch-r-m). And he (Israel) called the name of the place Chormah (Numbers 21:1-3).

This incident echoes earlier events. "The way of the Atarim," according to the Targumim (Aramaic translations), Rashi, Ibn-Ezra (12th century Spain), and others, is the way of the tarim, referring to the scouts of Chapter 13 above. The report reaches "the Canaanite, the king of Arad" that the Children of Israel are approaching their Promised Land, intending to follow the same route used by their scouts a generation earlier. Certainly, the inhabitants of the land would remember this, and, fearing an invasion, they launch a preemptive strike.

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Korach

Numbers 16:1−18:32

Causing Crisis

Korah's rebellion was unforgivable because he created disunity among the Jewish people.

By Rabbi Marc Penner. The following article is reprinted with permission from the Orthodox Union.

The rebellion of Korach and his followers brings out a side of Moshe Rabbeinu (our teacher) that has not yet been seen.

Moshe's role is usually that of caring shepherd and intercessor for Klal Yisrael (congregation of Israel) when they sin. On their journey from Mitzrayim (Egypt) to Eretz Yisrael (land of Israel), Moshe always pleads with Hashem to be understanding and merciful, to forgive the offenses committed against Him.

Now, however, Moshe's attitude seems to change. When Korach questions his authority, Moshe seeks only justice! Why, asks Rabbeinu Bachya (14th-century Spain), does Moshe respond differently than he did by the sin of the golden calf and the sin of the spies, when God's supremacy was challenged?

It is possible that Moshe is more protective of his own honor than of Hashem's?

Undoubtedly, the Jews' faith in Hashem, which should have remained firm after all they had witnessed during the exodus, was sorely lacking during the sin of the golden calf and the sin of the spies. These two sins surely mark two of the lowest moments in our people's collective history.

These situations, orchestrated by Hashem, gave the Jewish people opportunities to succeed and grow. Whether at the shores of Yam Suf (Red Sea), the foot of Sinai, or the border of Israel, Klal Yisrael is challenged by Hashem to rely on Him and Him alone.

These circumstances can be viewed as tests from Hashem, tests that the Jews failed one hundred percent, causing the sinful behavior that followed.

Yet, in their defense, the Jewish people perceived themselves during those periods as being in a state of national crisis. Was it easy for a nation so dependent on Moshe to deal with the possibility of continuing on in the wilderness without his leadership? Was it easy for a people, unaccustomed to fighting, to envision conquering the land of Israel?

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Sh'lach L'cha

Numbers 13:1−15:41

Sticks And Stoned

The person who gathered wood on Shabbat in Parashat Shlah violated the atmosphere of tranquility, essential to experiencing the full spirituality of Shabbat.

By Rabbi Avraham Fischer. The following article is reprinted with permission from the Orthodox Union.

After the tragic incident of the scouts (Meraglim), as a consequence of which the generation of the Exodus is sentenced to live out the rest of its existence in the wilderness, we learn of the Mekoshesh, the one who collected wood on the Shabbat day:

"And the Children of Israel were in the desert, and they found a man who collected wood on the Shabbat day.

And those who found him collecting wood bought him [close] to Moshe and to Aharon and to all the congregation. And they placed him in the jail, because it was not explained what should be done to him" (Numbers 15:32-34).

Rashi, quoting the Talmud (Sanhedrin 41a), says that the Mekoshesh was warned by witnesses, yet he ignored them and continued collecting wood. Although it was known that a Shabbat desecrator is sentenced to death, thus far the manner of execution had not been taught. Hashem instructs them to stone him, and the sentence is carried out.

Many details of this incident are shrouded in mystery:

When did this occur? Rashi, based on the Sifri, says that it was during the second Shabbat in the wilderness. Ramban (Nachmanides) claims, according to the simple meaning of the text, it happened after the incident of the scouts.

Who was the Mekoshesh? Rabbi Akiva identifies him as Tzelofechad (Rashi, B'midbar 27:3). Rabbi Yehudah ben Betera insists that we are not meant to know who he is.

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B'haalot'cha

Numbers 8:1−12:16

How The Trouble Began

The Israelites' troubles, and indeed our own troubles, begin when we turn away from God.

By Rabbi Avraham Fischer. The following article is reprinted with permission from the Orthodox Union.

In the aftermath of a national calamity, we try to reconstruct the events that led to the tragedy.

We try to locate the turning point, in the belief that there was a precise moment at which, had we been aware, we might have prevented the catastrophe.

To be sure, the Children of Israel were sentenced to die in the desert because of the sin of the scouts (Meraglim), as we will read in Parshat Shlah Lekha. However, the first signs of dissolution emerge in B'ha'alotkha.

The verses, “And it was, when the ark set forward, that Moshe said, ‘Rise up, Hashem, and let Your enemies be scattered, and let them that hate You flee before You.’ And when it rested, he said, ‘Return Hashem to the myriads and thousands of Israel.’” are set off with two inverted letters--n'oon to mark the end of the idyllic condition described at the beginning of the book of Bamidbar (ch. 1-10)--the order, purposefulness and unity--and the onset of deterioration:

And the people were as complainers of evil in the ears of Hashem, and Hashem heard and His anger was kindled; and a fire of Hashem burned within them and it consumed at the edge of the camp (11:1).

These are the troubles that culminated in the sin of the Scouts.

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Naso

Numbers 4:21−7:89

By Rabbi Avraham Fischer. The following article is reprinted with permission from the Orthodox Union.

The Service Of Song

The duty of the Levites to accompany the Tabernacle service with music and song reminds us to serve God with joy.

The G-d-centric, Torah-centric, Mishkan (Tabernacle)-centric Israelite camp described in the opening section of the Book of B'midbar [Numbers] is ordered, sanctified and serene.

A census of the population is taken. The tribe of Levi is counted separately, and their holy tasks in the Mishkan are assigned:

All those that were numbered, whom Moshe and Aharon and the princes of Israel counted of the Levites according to their families and according to their fathers’ houses; from thirty years old and upward, until fifty years old, all those who come to perform service to a service (avodat avodah) and the service of carrying in the Tent of Meeting. Their accounts were 8,580. According to the word of Hashem through Moshe did he appoint them, each one to his service and to his burden, and those that were numbered constituted that which Hashem had commanded Moshe (Bamidbar 4:46-49).

Two Categories of Service

The Levites’ duties fall into two distinct categories of service. The service of carrying is obviously the transporting of the parts of the Mishkan from place to place in the desert, a responsibility that would become superfluous once the people would enter the land of Israel. But, what is service to a service (avodat avodah)?

This is not the first time such a dichotomy has been employed by the Torah. Verse 24 speaks of the service of the families of the Gershon-division of the tribe of Levi: to serve (la’avod) and to carry (l’masah).

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B'midbar

Numbers 1:1−4:20

Questioning Chronology

The lack of chronological order in Parashat B'midbar allows expressions of God's love for Israel to precede the trials and tribulations of desert wandering.

By Rabbi Avraham Fischer. The following article is reprinted with permission from the Orthodox Union.
It is surprising that the sometimes tumultuous book of B'midbar commences with such a prosaic passage as the taking of a census:

And Hashem spoke to Moshe in the wilderness of Sinai, in the Tent of Meeting, on the first day of the second month, in the second year of their coming out from the land of Egypt, saying: Take a census of all the congregation of the Children of Israel by their families, by their fathers' houses, with the number of names, every male by their head count (B'midbar 1:1-2).

Censuses, here and later (chapter 26), give this book its Rabbinic name Pekudim (accounts), and its English name (based on the Septuagint), Numbers.

Nevertheless, when we look ahead to what will transpire in this book--the conflicts, the rebellions, the instabilities and the crushing disappointments--we are struck by the uncharacteristic placidity of its opening section, discussing the census and the careful ordering of the encampments.

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B'chukotai

B'chukotai, Leviticus 26:3-27:34

Stubbornness And Chance

The two interpretations of the word keri illustrate different understandings of the reasons for the punishments listed in parashat B'hukotai.

By Rabbi Avraham Fischer. The following article is reprinted with permission from the Orthodox Union.

As the Book of Vayikra, the book of sanctity, draws to a close, the Torah delineates the consequences of obedience and disobedience to Hashem's will.

This is the Tochechah, the passage of admonition (chapter 26) that concludes the covenant of Sinai.

If the people embrace Hashem's commands, the land will be blessed with prosperity, security and peace (verses 3-13). Conversely, rejecting Hashem's edicts will result in the curses of disease (verses 16-17), famine (verses 18-20), wild beasts (verses 21-22), war (verses 23-26), destruction and exile (verses 27-39).

The purpose of these warnings is to stir the people to repentance. If the people do not heed the warnings, then the disasters become increasingly more dire.

Unique to this chapter is the word keri, appearing a significant seven times--and nowhere else in Tanach (Scriptures)--at transition points in this passage:

And if you walk with Me keri, and you will not desire to listen to Me, then I will add against you a plague, seven times your sins (26:21).

Malbim (Rabbi Meir Leibush, 19th century commentator) notes that keri is first mentioned after the two warnings of disease and famine. Upon the determining third occasion of disregarding Hashem's punishment, there follows the plague of wild beasts:

And if despite these you will not be chastised towards Me, and you walk with me keri; then I, too, shall walk with you b’keri, and so I will strike you seven times your sins (23-24).

Then follows war:

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B'har

Leviticus 25:1-26:2

A New World

The reinterpretation of the term 'forever' encourages us to strive for new realities within our own lifetimes.

By Rabbi Asher Brander. The following article is reprinted with permission from the Orthodox Union.

The primacy of the Oral Law has always been the bedrock of our belief system.

Torah Shebichtav (Written Law) without Torah Sheba’al Peh (Oral Law) is likened to a body without a soul. Thus, when Oral Law seems to contradict the Written Law our sense of textual loyalty seems violated.

Our parshah is home to one of the classic examples of this apparent incongruity. The Torah states, “You shall sanctify the 50th year and proclaim freedom throughout the land for all of its inhabitants; it shall be the Jubilee year (Yovel) for you.”

What are the implications of this freedom?

The Torah teaches that a Jewish servant works a six-year period of service. At the seventh year, “if the servant shall say, ‘I love my master...I don’t [want to] go free,’ then his master shall bring him to the court…and he shall serve him forever (le’olam).”

The Torah Sheba’al Peh, however, clarifies that the term “forever--le’olam” means until Yovel. How so? Ibn Ezra (12th century Spanish commentator), cites a verse from Kohelet (Ecclesiastes) which implies that the world olam can mean a period of time. Since Yovel is the longest block of time in the Jewish calendar, the word olam, taken in the sense of “a long time” is appropriate.

But even if Ibn Ezra is technically correct, we must still ask why the Torah opts for the more ambiguous “olam” when it could simply say, “Yovel.” Why create confusion in the first place?

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Emor

Leviticus 21:1−24:23

Sanctifiers Of Time

The commandment to proclaim the festivals includes concepts of communal responsibility and imitating God.

By Rabbi Avraham Fischer, Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.

In the midst of a book devoted to kedusha (sanctity), the apex of the Torah's value system, we revisit the subject of the festivals:

And Hashem spoke to Moses, saying: Speak to the Children of Israel and say to them: The festivals of Hashem which you will proclaim (tikr’u otam) as holy convocations, these are My festivals.

For six days shall work be done, and on the seventh day is the Shabbat of complete rest, a holy convocation, all work shall you not do, it is Shabbat to Hashem in all your dwellings.

These are the festivals of Hashem, the holy convocations which you will proclaim (tirkr’u otam) at their occasion. (Vayikra 23:1-4)

The festivals were discussed earlier (Shemot 23:14-17; 34:17-23), where it was established that Pesach must be during aviv (spring in Israel), and consequently the other pilgrimage festivals would coincide with their proper seasons: Shavuot with the first offering of the wheat-harvest and Sukkot with the in-gathering of the harvest. Based on the inspection of the grain, the flowering of fruit trees and the vernal equinox, the Sanhedrin (high court) would decide whether to intercalate the year by adding a month before the month of Nisan.

Furthermore, the rabbis teach (Tractate Sanhedrin 11a; Rambam, Laws of Sanctifying the Moon, 4:5) that the Sanhedrin can intercalate for other reasons, which can only be described as communal needs: when late winter rains cause the obstruction of roads, the destruction of bridges or the ruining of earthenware ovens for roasting the Pesach sacrifices; or, if Jews in the Diaspora have begun their pilgrimage to Jerusalem but will not arrive in time.

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Kedoshim

Leviticus 19:1-20:27

Constructive Criticism

The commandment to rebuke one another teaches the importance of mutual responsibility.

By Rabbi Avraham Fischer. Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.
Morality is not enough.

As important as it is to build an ethical society in which no harm is tolerated, the Torah sets a higher standard: to create a holy society.

Among the many mitzvot (commandments) in this part of Vayikra [Leviticus], the book of the sanctified society, we find:

You shall not hate your brother in your heart; you shall surely rebuke your friend, and you shall not bear sin upon him (Vayikra 19:17).

Here, we are taught about the importance of mutual responsibility. In the sanctified society, each individual has a personal interest that everyone aspires to holiness. This sometimes requires constructive criticism.

Analyzing the Verse

Many of the classic commentaries analyze the flow of ideas in this verse. Rashbam (Samuel ben Meir, 12th-century France), for example, says: If you feel wronged by him, do not pretend to love him. Correct him, rather than preserve sinful feelings toward him.

Ibn Ezra (12th-century Spanish commentator) and Ramban (Nachmanides) add that v'lo tissa alav chet--and you shall not bear sin upon him--provides a rationale and a motive: It is possible that your feelings are groundless, but you will not know unless you confront him. But, if your concerns are justified, you will bear some responsibility for his continued wrong, because you could have corrected him. On the other hand, when you reprove him he will apologize to you, or--if his sin was against Hashem--he will confess, and he will be forgiven.

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Shabbat Chol haMoed Pesach

Exodus 33:12-34:26 – and Deuteronomy 10:9-12

Haftarah for Chol haMoed Pesach Ezekiel 37:1 – 14

Reuben Ebrahimoff, the Haftorahman, brings you a Video shiur on this Shabbat’s Haftorah from the Book of Prophets, explaining it in a dynamic and exciting way, making learning the Haftorah a fun and enlightening experience each and every week.

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Shabbat HaGadol - Acharei Mot

Leviticus 16:1-18:30

The Limits Of Spirituality

Nadav and Avihu died in an act of sanctification; our goal should be to sanctify God through our lives, not our deaths.

By Rabbi Moshe Morduchowitz. Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.

Nadav and Avihu, two of Aaron's four sons, were killed, the Torah states, "when they came close before God." The Torah then goes on to describe the service performed by Aaron on Yom Kippur.

Who were Nadav and Avihu, and what do their deaths have to do with Yom Kippur?

Furthermore, why were they killed? Is it not the duty of every Jew to strive to come close to God?

Nadav and Avihu died during the sanctification of the Mishkan (Tabernacle).

"They offered before the Lord an alien fire, which He had not commanded... and a fire came forth and consumed them."

They were not just killed; they were consumed. Their death can be viewed as sacrificial. Describing their death, the Torah adds two words: They died "before God." God did not distance Himself from them, but reached down and brought them up. "Bikrovai ekodeish, I will be sanctified through those who are close to me," God says of Nadav and Avihu. They were the tzaddikim (righteous people) of their generation and died attempting to find Godliness and spirituality in their own way.

By attempting to experience God in His fullness, they sanctified themselves, but their mere physicality could not endure it.

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