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 for 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:

(1) When you go out to battle against your enemy and see horses and chariots, a people more numerous than you, do not be afraid of them, for Hashem, your G-d is with you, Who brought you up from the land of Egypt. (2) And it shall be, when you come near unto (k’karov’chem el) the battle, that the priest shall approach and speak to the people. (3) And he shall say to them: "Hear, O Israel, you are coming near to (kreivim . . . l’) the battle today against your enemies, let not your hearts falter, fear not, do not panic nor become terrified before them. (4) For Hashem, your G-d, is He Who goes with you, to fight for you against your enemies, to save you" (Deuteronomy 20:1-4).

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Re'eh - Rosh Chodesh 1

Deuteronomy 11:26–16:17

The Second Tithe and the Making of a Strong Society

Rabbi Lord Jonathan Sacks

Biblical Israel from the time of Joshua until the destruction of the Second Temple was a predominantly agricultural society. Accordingly, it was through agriculture that the Torah pursued its religious and social programme. It has three fundamental elements.

The first was the alleviation of poverty. For many reasons the Torah accepts the basic principles of what we now call a market economy. But though market economics is good at creating wealth it is less good at distributing it equitably. Thus the Torah’s social legislation aimed, in the words of Henry George, “to lay the foundation of a social state in which deep poverty and degrading want should be unknown.”

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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, provided by the Orthodox Union, the central coordinating agency for North American Orthodox Congregations for MyJewishLearning.com

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

“Answering Unanswered Prayers”

Rabbi Dr. Tzvi Hersh Weinreb for The OU

Did you ever really pray for something you wanted? I mean, really fervently, desperately, pray hard for something that was vitally important to you?

If you did, and I think we all pray this way at moments of urgency, you violated an anonymous piece of wisdom:

“Be careful what you pray for, because you just might get it.”

I have not been able to determine who said that. But I know clearly what he meant. In my own life, I have had more than one occasion to look back at answered prayers, which achieved what turned out to be very trivial objectives. And I have certainly been disappointed in prayer, only to learn that in the long run, I was much better off without the benefits of whatever I prayed for so earnestly.

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Shabbat Chazon

Devarim, Deuteronomy 1:1–3:22

Rabbi Dr. Tzvi Hersh Weinreb for The OU

The Path to Eloquence

It is an experience common to all freshmen. One comes to a new campus, knows no one, and tries to orient himself by identifying the senior students who seem to have prestige. Then, he tries to connect with these campus big shots.

This was my experience precisely when, many years ago, I explored a new yeshiva at a transition point in my life. I was barely 19 years old, and I was trying to decide whether I would pursue an exclusively Talmudic education or combine my Talmud studies with college courses. I decided to spend the spring semester in an elite institution devoted only to Talmud, and to determine whether this approach suited me.

I quickly came to learn that the senior students were organized in a kind of hierarchy which reflected their respective degrees of erudition and their relationship to the world-famous dean of the school. I was somewhat impressed by all of them, but one in particular stood out for me. I do not recall his name now, but I can close my eyes and easily conjure up an image of him.

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Matot-Mas'ei

Numbers 30:2-36:13

The Nature of a Vow

By Rabbi Bernie Fox for OU
“And Moshe spoke to the heads of the tribes saying, “This is the matter that Hashem commanded” (BeMidbar 30:2)

This pasuk introduces the most comprehensive discussion in the Torah of the laws governing vows. What is a vow? A vow is a means by which a person creates a personal obligation or restriction. One reason a person makes a vow is to obligate oneself to offer a sacrifice. This person would verbalize a commitment to bring an Olah sacrifice. Once this commitment is verbalized as a vow, the person is obligated to bring the offering. Failure to bring the offering is a violation of a binding Torah obligation.

A person might also make a vow to donate a certain sum to charity. However, vows can also relate to issues that are more mundane. A person eager to control one’s diet might make a vow to eat at least one vegetable each day.

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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, provided by the Orthodox Union, the central coordinating agency for North American Orthodox Congregations for  MyJewishLearning.com

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?

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