Day: September 13, 2024

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By Rabbi Shloimie Lindenbaum

לא תוכל להתעלם (פרק כב פסוק ג)

We are commanded to return a lost object that we find, and the Torah stresses a specific command to not turn away and ignore it. R’ Shimon Schwab asks, we find many times in prayer that we ask Hashem to not ignore us and to not turn away from us, such as אל תתעלם מתחנתנו, and חוסה נא ואל תתעלם. Yet we are still in an incredibly long exile, in a way that seems as though Hashem does turn away from us. How can Hashem command us in His Torah to not turn away and ignore a lost object when He seems to act in that way by ignoring us? R’ Schwab answers that there is a caveat in this law. The Gemara learns that when it is beneath one’s dignity to pick up the object, or the object is in a place where the finder may not enter, such as a Kohen who sees an object in a cemetery, then one is exempt from the law of not ignoring a lost object. Says R’ Schwab, when we associate ourselves with impurity, placing ourselves in a position that the holiness of Hashem “cannot go”, or we live our lives in a way that desecrates Hashem’s Name, then it is “beneath His dignity” to save us. If we properly purify ourselves and lift ourselves up to be people that are an honor to Hashem’s Name, then of course He would not ignore us, and we would be immediately redeemed.

זכור את אשר עשה לך עמלק…לא תשכח (פרק כה פסוק יז-יט)

The Torah tells us to remember and to not forget that which Amalek attacked us after we left Egypt. At the time, our redemption from Egypt had made an incredible impression on the nations of the world, and everyone was scared to attack us. There was a true recognition and fear of Hashem throughout the world. Once Amalek attacked, they “cooled off” this palpable fear and proved that it was still feasible to take a stab at us. R’ Moshe Feinstein says that although we cannot fulfill the commandment to wipe out Amalek in our time, we still have a mitzvah to remember what they did. The reason for this, says R’ Moshe, is for us to always be aware of how evil a person can become. Amalek was so against the Torah and everything we stood for that they were willing to risk their lives and attack the untouchable nation. From this we learn for ourselves as well that we must constantly be on guard and careful of our spiritual level, because it is possible for the Satan to convince us to do reckless things, all to get us to sin. R’ Moshe uses this to explain why the Gemara teaches that “remember” means by reading the story and “don’t forget” means in our hearts. Seemingly, both “remembering” and “not forgetting” happen in our heads? R’ Moshe explains that the point of this mitzvah is to internalize the message, to feel the evil of Amalek and use our mouths to make it real, that way we will not lower our guard, and we will maintain our level.

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By Rabbi Naftoly Bier

In this week’s פרשה, which contains the largest selection of מצוות, commandments (more than 10% of the 613); there are many that deal with one’s responsibility to another and to Klal Yisroel at large. Chazal teach us that in ספר דברים, Deuteronomy, according to all opinions there are important lessons to derive from the juxtaposition of Mitzvos.  (•ברכות כ”א: יבמות ד)
An example: The Torah, chapter 25:4, instructs that one is prohibited from muzzling an ox while it threshes. Immediately following verses 5-10, the idea of ,יבום levirate marriage, is presented. חז“ל teach us that if the deceased brother is physically afflicted, we don’t force the widow to marry him, just as we don’t muzzle the ox.

The reasoning is that when an ox is threshing it has an urge to eat all of the produce; we are not allowed to wait to feed it while it finishes its work, thereby it being more productive, but rather we must be sensitive to its natural urges. This is a lesson for us to develop a heightened awareness and sensitivity to others. Henceforth, it is logical that despite that the idea of levirate marriage being that the departed soul returns to this world; nevertheless we are obligated to first and foremost to be delicately aware of the widow’s needs. The Torah is teaching us to even be cognizant of an animal’s needs in order to apply the gained mindfulness for humans.
This theme is appropriate to the mitzvah of the prohibition of plowing a field with a tandem of an ox and a donkey. (22:10)

The אבן עזרא, Ibn Ezra, reasons that being that a donkey is not as strong as an ox, Hashem has mercy on His creations. The lesson: don’t pressure another to accomplish that which is formidable to them.

רבינו בחיי explains that invariably a result of being in a tandem is that they will be coupled together; a prohibition of כלאים, the union of different species. The lesson: always be aware of the consequences of one’s actions.

דעת זקנים , due to the nature of an ox to chew its cud, the donkey will agonize as to why it doesn’t have food to eat. The lesson: don’t “exceed” others.

Another example is the prohibition of wearing a garment that has a blend of wool and linen. The reason, the חזקוני says, eternally reminds us of the debacle the took place when קין, Cain, brought a sacrifice from linen while הבל (Abel) sacrificed a sheep (wool). The lesson: don’t compete or cause competition; use your own unique personality and talents to the fullest, contributing to the world in the best possible manner. The בגדי כהונה, priestly garments, and ציצית were allowed to contain “shatnez”- a lesson for us all to aspire to a loftier manner of conduct that excludes competition.

Another lesson of juxtaposition: The Torah says that a farmhand who is harvesting the crop can eat from the produce. On one level the Torah obligates the owner/employer to compensate the worker with some of the luscious fruit while he is laboring with it. Rav Pinchos Wolf זצ“ל added that the Torah is demanding that the worker eat from it, for otherwise one won’t be able to judiciously work, for one will lack the enthusiasm when he can’t partake of the grapes. The lesson is to appreciate what another is providing. Every employer knows the responsibility of the worker, “Without me, they wouldn’t have a vocation… they owe me.” In the same vein, every employee declares, “Without me, my employer wouldn’t be wealthy!” The Torah demands, be acutely aware of what is being provided for you! Eat from the crop, only then will you harbor no resentment or ill feeling, but rather will vigorously achieve your objective.

When one inculcates the idea of appreciating what another’s value is to one, not what they owe you; only then can one get married, for they will be continuously aware of the gifts that Hashem has bestowed on them. Therefore the Torah’s next mitzvah is the idea of marriage – and what could ruin it. Hillel said a basis for divorce is if a husband is upset when his spouse burns the soup, Rav Akiva said when one is enamored of a woman whose beauty surpasses one’s wife. Both of these are a reflection of lack of true appreciation as to the supreme dedication the wife has for her husband. The next mitzvah is ושמח את אשתו, during the first year of marriage, the husband has a continuous obligation to elevate one’s wife’s spirits to the highest level of joy and enthusiasm (רש”י) or to personally rejoice with his greatest gift! (תרגום)

רש“י explains the juxtaposition of having honest weights and the commandment to remember that עמלק (Amalek) attacked the Jewish people shortly after the exodus from Egypt is to teach, “When one is dishonest be fearful of your enemies.” When one steals, one in effect is denying the existence of Hashem; for one is “afraid” of one being aware of the theft, but they aren’t afraid of Hashem! Amalek’s stated mission is to deny the existence of G-d and His providence. The Malbim states that historically it is only when there are those in כלל ישראל who are dishonest, that the other nations dominate us. On the other hand, when we bring our first fruit (בכורים) to the Holy Temple, articulating that all is from Hashem, then we are protected by Hashem, for true appreciation prevents one from dishonesty.