Author: Kollel of Greater Boston

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By Rabbi Naftoly Bier

In דברים כ:ה-ח , Deuteronomy 20:5-8, the Torah enumerates those that are disqualified from entering into battle.
They are 1) one that built a new house and has not inaugurated it, 2) one who planted a vineyard and has not redeemed it. 3) one who has betrothed a woman and not married her… and in addition 4) one who is fearful and fainthearted.
רבי יוסי הגלילי explains that the latter refers to a person who is afraid he might die in battle due to sins that he has committed. The reason that the former three return home is to protect the dignity of the “sinner”, that others should not perceive that the “sinner” is not going to battle due to his negative past. The Torah would not have to add new exclusions if these were also people who had sinned; rather it is solely for the purpose of protecting another’s standing amongst one’s contemporaries.                                                    If so, why does it say if the former three go to war “they will die”; they aren’t sinners?! Rashi answers that רבי יוסי is teaching if one doesn’t listen to the כהן ; if one doesn’t deem it necessary to protect another’s dignity; that is reason for the person to die in combat! This is the grave responsibility that the Torah places; to always see the צלם אלוקים , the godliness in all.
At the end of the פרשה , we are introduced to the paramount essentiality of every individual’s prestige and destruction. If a person is found murdered between two cities, the בית דין , the rabbinical leaders of the closest city must declare, “We didn’t spill the blood.” Why? Who would think they would?
They must articulate that when the person left our town, city, we escorted him on his way out. By doing so, we were expressing that this person was an essential part of our community and we are grateful for all that he/she is. If  not, we are robbing them of protection.
The מהר“ל ( סוטה מו ) explains in two ways:
1) If a person is truly recognized as a part of a community, part of a productive integrated society, in שמים (Heaven) one is viewed as a necessary component of Hashem’s active world.
2) Only a צלם אלוקים , a person who is considered an emulation of Hashem is protected by מלאכים , angels, from “disaster”. If people devalue and in turn demean a person, their security is marginalized.
On the contrary, one who escorts someone, one who dignifies another, is blessed with life due to awarding one the true gift of life, “You are important!” (see : (גמרא סוטה מו In בראשית , Genesis 21:33, it states: “And he (Avraham Avinu) planted an אשל in באר שבע and there he proclaimed the Name of Hashem.”
אשל- אכילה, שתיה (שינה), לויה , a place where he gave to eat, drink (sleep) and escorted the guests. If one removes the “ ל”, one is left with “ אש ”, fire. To feed the impoverished without dignifying them is akin to murdering them.
“And he called…” After enjoying all of the delicacieswine, meat- provided by Avraham Avinu, the guests would rise to bless him. He said to them, did you eat my food? No it’s G-d’s food! They would then 1) recognize Hashem, 2) praise Him and 3) bless Him!” (Rashi ibid quoting Sotah 10b)
It is apparent that during the meal itself, there was no discussion about G-d, rather Avrohom Avinu spent the time conversing with them about what was important, interesting to his guests, thereby validating them by respecting their interests. Only then did he encourage them to recognize that there is a Creator! Yes, before trying to convince one, one must first caringly validate them as an important person- the guests understood that Avraham’s extraordinary kindness and unique sensitivity was a result of his belief in the Creator and his intuitive understanding that therefore one must treat all accordingly. Due to this manifestation of what results when one acknowledges a Creator, they were inspired to accept the idea of monotheism. And then he escorted them on their way to their destination! If there is a G-d, you are important!
This idea explains that though Hashem was in conversation with Avrohom Avinu, when he recognized that three sweaty, thirsty idol worshippers were in need of shelter and food, he excused himself from Hashem to take care of them. Yes, every person, no matter who, are creations of Hashem; and Hashem wants us to treat them accordingly.
The רמח“ל, מסילת ישרים , Guide for the Perplexed at the end of Chapter 19, teaches that the truly righteous person is one that dedicates oneself to the needs of others, including those who lead non-spiritual lives, and prays and intercedes to elevate them.
Just as a father loves another who truly loves his family, so too Hashem endears Himself to those who love all His children, ennobling them and extolling their virtues.

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By Rabbi Shimmy Sternfield

 ( עַשֵּׂ֣ר תְּעַשֵּׂ֔ר אֵ֖ת כׇּל־תְּבוּאַ֣ת זַרְעֶ֑ךָ)
(פרק י”ד, פסוק כ”ב)
“You shall tithe the entire crop of your planting.”

When introducing the requirement for one to tithe one’s crops, the Torah uses a “double expression” of עַשֵּׂר תְּעַשֵּׂר” (literally, “Tithe, you shall tithe”). The חֲתַם סוֹפֵר cites two comments of חז”ל about the מִצוְהָ to tithe one’s crops: Reading the second word as “ תְּעַשֵׁר ,” (“You shall become rich,”) one מדְִרשָׁ states, “Tithe, so that you may become wealthy.” A second מדְִרשָׁ says, “Tithe, so that you will not have less.” Although the second מדְִרשָׁ may be understood as an independent comment- “Tithe, so that Hashem does not take away your money”- the חֲתַם סוֹפֵר suggests, that it is actually intended as an addition to the first מדְִרשָׁ . We are taught by חז”ל that the more material wealth a person has, the more he/she desires. “If he has $100, he will want $200, and if he has $200, he will desire $400…” Regarding wealth that one receives as a specialברְָּכהָ from Hashem, however, a פָּסוּק in מִשלְׁיֵ states, “The blessing of Hashem makes one wealthy and does not increase sadness with it.” The חֲתַם סוֹפֵר explains, that when one merits Hashem’s ברְָּכהָ , Hashem also gives him the מִדָה טובֹהָ (good character trait) of הִסְתַּפְּקוּת , being satisfied with what one has. In this way, one may have more material wealth, but not have the natural feeling of desiring even more. Accordingly, the two מִדְרָשִיׁם go together: “Tithe so that you may become wealthy, and wealth from tithing will not make you feel as if you have less and are lacking.”

שִׁבְעַ֣ת יָמִ֗ים תָּחֹג֙ לַיהֹוָ֣ה אֱלֹהֶ֔יךָ בַּמָּק֖וֹם אֲשֶׁר־יִבְחַ֣ר הֹ (פרק ט”ז, פסוק טו)

“A seven-day period shall you celebrate to Hashem, your G-d, in the place that He will choose.”

When the Torah discusses the יָמִים טוֹבִים of פֶסַּח and שָׁבוּעוֹת , the Torah describes the בֵּית הַמִקְדָשׁ as, “The place that Hashem will choose to rest His Name.” When the Torah discusses סוּכּוֹת , however, the Torah calls it, “The place that He will choose,” omitting the phrase “to rest His Name”. The משך חכמה suggests the following explanation: In the beginning of the פָּרָשָׁה , the Torah commands us to destroy all עֲבוֹדָה זָרָה . The Torah continues, “You shall not do this to Hashem. Rather, only in the place that Hashem will choose to rest His Name shall you seek out His presence.” Idol worshippers believe that Hashem, in His greatness, does not bother to be involved in the running of the world. They believe that, instead, He has left the מַזלָותֹ and other heavenly spheres to influence what happens, for the good and the bad. Therefore, they serve these forces with the intention of accessing blessings. In truth, however, these heavenly forces can be likened to an axe in the hand of a wood chopper, and any effect that they have on this world is guided by Hashem. Therefore, Hashem specifically commanded that there should be no intention of serving, or gaining the good will of, anything other than Hashem. All service is to be rendered only for His Name, which rests in the בֵּית המִַקְדָשׁ . The תַּלְמוּד יְרוּשַׁלְמִי states, that even those who worship idols admit that עֲבוֹדָה זָרָה has no power over water. Accordingly, any attempt to access blessings of rain would naturally need to be directed only to Hashem. We can now draw a clear distinction between סוּכּוֹת and the other יָמִים טוֹבִים . On פֶסַּח and ,שָׁבוּעוֹת when Hashem judges that year’s grain and fruit crops, one could mistakenly think that the קָרְבָּנוֹת brought are being offered to some power in charge of grain or trees, and not to Hashem. Therefore, the Torah writes that all קָרְבָּנוֹת are brought in the place that Hashem chooses to rest His Name, to Hashem alone. On סוּכּוֹת , however, Hashem judges that year’s water supply and rainfall. It is self evident that only service to Hashem will garner a positive outcome. Hence, it is unnecessary to emphasize that Hashem’s Name rests there.

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By Rabbi Naftoly Bier

In דברים, י“ד:א , Deuteronomy 14:1, it states, “You are children of Hashem, your G-d, you shall not cut yourselves, nor make a bald patch between your eyes for the dead.” The Torah prohibits one to make a permanent scar on oneself due to one’s feeling of loneliness and even abandonment when a close, dear relative dies. “For you are a holy people to Hashem, He has chosen you to be exclusively unto Him…”

There are many important themes being articulated here:

Even when one suffers the loss of a beloved one, the ultimate, incomparable “parent” we have is Hashem, whose love and caring for us is infinite.

The departed soul is now in the presence of Hashem, being rewarded with the ultimate sense of joy and meaning; being embraced by Hashem.

A permanent sign of baldness or a cut is an external disfigurement which denies a person’s true self validation, self-esteem, and self-pride. Chazal teach us that לא תתגודדו also means that we are not allowed to create factions in a community, i.e. in a place of worship everyone should pray with the same custom.

The connection between the two prohibitions is the essence of a successful life journey; the constant instinctive understanding that every person is 1) important to Hashem, 2) that one is part of a community and therefore can reflect on their individuality. If one separates from the community one relinquishes their self-validation which is a consequence of being part of Hashem’s unified nation.

Moreso, if Hashem is our loving Father, then one understands logically that all that He does is for our benefit. Rav Chaim Shmulevitz, ,מאמר כ“ח teaches the fundamental significance of “ ,”נכבדות respect for oneself. The main dynamic that prevents a person from acting in a manner that is negative to one’s spirituality is the conscious, unadulterated awareness of one’s inherent nobility and dignity. The יצר הרע always tries to lessen a person’s acuity of his G-d given loftiness by persuading one to lessen their dedication by involving oneself with small, trivial desires. Once this happens, it doesn’t take long before one will act in a more damaging manner for many sins are by nature actions that are abhorrent, distasteful, offensive, and fulsome.

רמב“ם , Maimonides, explains that when a witness is to testify on a case of punishment by death, the court revisits the idea that “every person is created with a unique countenance teaching, that one is obligated to say (and internalize) that the world was created for me.” Why? If all of creation is for me, then I am a being of importance; this heightened sense of self-respect will preclude one from lying, despite the fact that the witness was ready to testify falsely!

The same idea is formed in the ;גמרא סנהדרין כט:א the Talmud states it would be ineffective to tell a false witness that terrible calamities would come to the world if they lie, for they will think, it won’t affect me personally. Rather, we tell them those who hired you to testify falsely, view you as a loathsome, abominable person, causing one to value their inherent dignity.

When the משכן , Tabernacle, was being constructed, the Torah states; ויבאו כל איש אשר נשאו לבו , all those whose “heart stirred” him came forward to help. The רמב“ן , Maimonides explains, these were people who had no previous experience with art, jewelry, construction, but ,ויגבה לבו בדרכי ה they with unmitigated, relentless enthusiasm desired to be part of the construction. When a person feels the inherent dignity to be part of a spiritual process and exclaims unequivocally, I will do whatever my “Master” says; they will be able to succeed in all their endeavors.

More than ever, to protect ourselves from the decadence and depravity of today’s world, we can for example every time we pray, recognize that our Father, Hashem, has lovingly gifted us the opportunities to speak with Him. What nobility! How important we are to Him! Everyone has a private audience with Him, daily!

By Rabbi Shimmy Sternfield

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וְהיָהָ עקֵֶב תִּשְׁמְעוּן אֵת הַמִּשְׁפָּטִים הָאלֵהֶּ וּשְׁמַרְתֶּם וַעֲשִׂיתֶם אתָֹם” (פרק ז’, פסוק י”ב)
“It shall be, in exchange for that which you will listen to these laws, and you will guard and keep them…” This week’s פָּרָשָׁה begins with a long list of blessings that Hashem promises us, “In exchange for that which you will listen to these laws…” The אלשיך הקדוש asks, why does the Torah encourage us to keep the מִצוְת in order to receive Hashem’s blessings? Don’t חז”ל teach that one should not serve Hashem על מְנתַ לקְַבלֵּ פרְָּס , in order to receive reward? The ספֵֶר אַפִּרְיוֹן (written by the author of the קיצור שולחן ארוך) cites a גמְרָָא with the same apparent diculty. The גמְרָָא relates that, when רַביִּ זיֵרָא felt too weak to learn, he would sit at the entrance of the בֵּית מדְִרשָׁ . He said, “This way, I can receive reward for standing up for the חכֲמִָים when they arrive.” Again, the same question arises. How could רַביִּ זיֵרָא honor the חכֲמִָים in order to receive שָכׂרָ? The אַפִּרְיוֹן records an answer based on the following הַלכָהָ : The שולחן ארוך rules that, although one may not receive payment to testify in בֵּית דִין, one may receive payment for traveling to see something so that one will then be able, and required, to bear witness regarding that event. The same is true, writes the ,אַפִּרְיוֹן regarding מִצוְהָ performance. One is given שָכׂרָ not only for doing a מִצוְהָ , but also for putting oneself in a situation that will cause him/her to be obligated to do a מִצוְהָ as well. Although one should not perform a מִצוְהָ for the sake of being rewarded, it is acceptable for one to cause oneself to be obligated in מִצוְהָ performance with the intention of being rewarded. Accordingly, רַביִּ זיֵרָא meant that he would receive reward for going to the entrance of the בֵּית מדְִרשָׁ , thereby obligating himself to honor the חכֲמִָים as they arrived. Noting the use of the word “ עקֵֶב ” in the פָּסוּק , the אַפִּרְיוֹן suggests that we may apply the same answer to our פָּרָשָׁה . In context, this word means “in exchange for.” However, the word “ עקֵֶב ” also means “heel,” which is a clear allusion to walking, or going somewhere. Perhaps, writes the אַפִּרְיוֹן , the Torah uses this word so that we apply both denitions, interpreting the פָּסוּק as follows: “It shall be that in exchange for going to make yourself obligated to listen to these laws, and you will guard and keep them [you will merit the blessings of Hashem].”
וַֽיְעַנְּךָ֮ וַיַּרְעִבֶ֒ךָ֒ וַיַּאֲכִֽלְךָ֤ אֶת־הַמָּן֙ וגו‘ שִׂמְלָ֨תְךָ֜ לֹ֤א בָֽלְתָה֙ מֵֽעָלֶ֔יךָ“ (פרק ח’, פסוקים ג’-ד)”
“He [Hashem] pained you and allowed you to hunger, and he fed you the Manna…
Your clothes did not wear out upon you.”
The Torah says, that prior to giving the Jews מָן to eat in the desert, Hashem caused them pain and hunger until they asked for food. The next פָּסוּק in our פָּרָשָׁה states, that the clothing the Jews wore in the desert did not wear out and never needed to be replaced. Reb Moshe Feinstein, זצ”ל , notes, that the request for food expressed by the Jews is listed in תְּהִילִים among the failures of בְנּיֵ ישְִרָׂאלֵ in the מדְִברָּ . Typically, one would understand that the Jews were hungry, but were expected to believe that Hashem would provide for them and therefore should not have requested food. Based on the juxtaposition of these two פְּסוּקִים , however, Reb Moshe writes something astounding: Had the Jews believed that Hashem would care for them, and not been concerned about what they would eat, they would not have needed food in the desert! “Hashem pained you,” by causing you to worry about what you would eat, even before you were hungry, and, because you worried, He now “allowed you to hunger,” and you needed to be given מָן . “Your clothes,” about which you never expressed concern, “did not wear out upon you.” They never wore out, nor did they become too small, for they grew miraculously along with their wearers. Just as it was never necessary to provide new clothing, it would not have been necessary to provide food, if only you would have trusted Hashem and would not have worried.

By Rabbi Naftoly Bier

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In פ‘ דברים, יז-יח it states, “And you will say in your heart my acumen and the strength of my hand earned me this wealth; and you will remember that I (Hashem) am the One who gave you the talent to earn your wealth…” In the דרשות הר“ן , Rabeinu Nissim (who lived during the 14th century) notes, that the Torah does not say that “I am the One who gave you the money,” but explicitly states “the talent to earn your wealth.” “The Torah is teaching that every person is gifted by Hashem with a propensity toward a specific endeavor; some are intellectually gifted, some are business savvy, some are artistic… Therefore it is correct for one to express that one’s wealth came due to one’s predisposition due to Hashem’s benefaction. Nevertheless, one is simultaneously obligated to be cognizant at all times that it is Hashem who bestowed it to him.”
The Ran is teaching us a most profound, critical focus we are obligated to have. Every person is being instructed that one is compelled to recognize the talents one has and to contribute to Hashem’s world. This idea is very ennobling; it engenders that every action is defined as a spiritual action, for one’s use of their talent constitutes an opportunity to recognize Hashem’s providential kindness. When one is ready to commence their daily “profession,” one can say, “Thank you, Hashem for the talents You have lovingly given me, I will use them all appropriately!” Even better yet, have a placard that states this edifying idea!
The גמרא סנהדרין צט teaches; Rav Elazar said every person is created to “toil” as it states in איוב (Job 5:7) “ .אדם לעמל יולד”
“I don’t know which toil, is it to physically exert exert oneself… no, it means to toil with one’s mouth… but does that mean to speak properly (to pray) or to articulate words of Torah?” the Talmud concludes the greatest level of toil is Torah study.
As we examine this passage one is puzzled; what does it mean to toil with one’s mouth (speech); we define labor by physical exertion? The lesson is that the word “ עמל” is defined as the responsibility to activate one’s potential. Though the most exemplary endeavor is to immerse oneself in Torah study; any action in which one diligently utilizes one’s capabilities is defined as a spiritual achievement.
HaRav Yeruchim Levovitz ( (דעת חכמה ומוסר ג:צב enlightens us with a יסוד גדול, an important fundamental. Contrary to one’s understanding that one can develop fine character and Torah knowledge in any manner possible; without extreme toil and overcoming difficulty or adversity, one is not satisfying their purpose. The verse quoted is emphatically requiring us to live life with a “yoke” of actualizing one’s responsibility. For the measure to perceive how much one truly loves G-d is defined by one’s acceptance of carrying all burdens of life, including pain and suffeering, using every moment as an opportunity to exert oneself to the fullest, notwithstanding the formidable challenges that are entailed.
HaRav Moshe Cordevero, the רמ“ק who lived in Tzfas in the 16th century, authored the classic, תומר דבורה (Dates of Palm). In the first section he delineates how a person can emulate HaKadosh Baruch Hu.
In the first paragraph he eloquently states, “It is only befitting that one emulate one’s Creator; only then will one sufficiently satisfy one’s being. ‘For one is created by the Almighty in His form and to emulate Him, ‘ בדמות ובצלם ’.” One has the utmost, constant imperative to develop the finest character possible. Though there is a mitzvah, “ והלכת בדרכיו , to walk in His ways” (to emulate Him), the רמ“ק is teaching us that we are logically responsible to, since we are created with the inherent ability to do so.
While this all seems very challenging in a “very busy world,” the Ran is teaching us that when one takes the time to truly focus on the potential everyone has due to Hashem’s beneficience, when one embarks on a life journey to actualize them, Hashem is there to facilitate it.
טוב גבר כי ישא עול מנעוריו , It is good, beneficial, for a person to take responsibility from one’s youth ( .(איכה ג:כז The מדרש comments what type of responsibily; either Torah, a wife, or work. From one’s youth one must train oneself that life is about responsibilites. Only then is it possible for one to truly fulfill their gifted potential.
In summation, life’s journey is defined by living with grave responsibility to our Creator, it being life’s greatest accomplishment!

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By Rabbi Shimmy Sternfield

עלה ראש הפסגה ושא עיניך ימה וצפנה ותימנה ומזרחה וראה בעיניך כי לא תעבר את הירדן הזה (פרק ג’, פסוק כ”ז)
Ascend to the top of the cliff and raise your eyes… and see with your eyes, for you shall not cross the Yardein.
When משה Davened to Hashem that he be allowed to enter ארץ ישראל , Hashem told him, “Do not continue to speak to Me about this matter! Go up to the top of the cliff and see with your eyes, for you will not cross the Yardein.” רש”י explains, that this was Hashem’s response to the prayers of משה . Since משה had used the words, “Let me see the good land that is across the ירדן ,” Hashem granted his request by allowing him to look from afar and see ארץ ישראל from a distance. According to this explanation, the end of the פסוק is saying, “See ארץ ישראל with your eyes from here, because you will not be entering it to see it from within.” The באר יוסף suggests an alternate interpretation based on a מדרש . The מדרש states that, when משה looked from the top of the cliff, Hashem did not only show him the land of ארץ ישראל . Rather, Hashem showed משה what would happen to ארץ ישראל and בני ישראל for all generations to come. “ משה saw the wars יהושע fought with the kings of כנען , as well as the battles of דוד המלך . Hashem showed him the leaders of each generation until the coming of ”.משיח The באר יוסף writes that, if משה saw the leaders of every generation, as it says in the מדרש , he would have also seen that he was not among them once they entered ארץ ישראל ! It could not be made clearer to משה that he was not going to be allowed to enter ארץ ישראל in the end. Accordingly, concludes the באר יוסף , the פסוק may be interpreted, “See with your own eyes that you will not be crossing the ירדן [since you will see that you are no longer present among בני ישראל from that point on].”
וזאת התורה אשר שם משה לפני בני ישראל (פרק ד’, פסוק מ”ד)
This is the Torah that Moshe placed before B’nei Yisrael. The פסוק says, “This- וזאת – is the Torah that משה placed before בני ישראל .” The גמרא states, that this פסוק is the source that the word זאת – “This”- is a reference to the Torah. What connection is there between the word זאת and Torah? In what way does that word in particular represent Torah? Reb Yaakov Kamenetsky, ,זצ”ל gives the following explanation: Included in the seven מצות given to non-Jews is the מצוה to establish a court system, including judges to establish laws and to issue rulings in cases of dispute. Even if these court rulings are not always in accordance with the Torah’s approach to ruling in a דין תורה , nevertheless, they are, from a Torah perspective, binding. Should the court decide that an item belongs to John Doe, a non-Jew who steals that item from John transgresses the prohibition against stealing (another of the seven מצות ) and deserves the death penalty (the Torah punishment for a non-Jew who transgresses any of the seven מצות ). However, nothing about this court system is set in stone. As the world changes, the court system changes as well. New laws are introduced, old laws are abolished, and penalties are adjusted as the court sees fit. Therefore, there is nothing about these rules that is permanent. Torah, on the other hand, is eternal. All laws, procedures, penalties, etc. remain exactly as they were given to us at Sinai. Since Torah can never be altered, one can say, “This is the Torah! This is exactly how it was originally given, and this is how it shall always remain.” Therefore, it is appropriate that the word זאת – “This”- is used to refer to the Torah.

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By Rabbi Naftoly Bier

Mr. Moshe (Morris) Salzberg, who passed away in 2015, was a survivor of the concentration camps. He related that as a “laborer” at the gas chambers, he witnessed that no Jew would enter without articulating “Shema Yisroel”. This despite that moments before, they were atheists, agnostics, Christians, Maskilim, etc. Yes, all six million are called קדושים for they died sanctifying Hashem’s Name, but this was a monumental revelation! Every Jew has a special, unique נשמה , soul, that at the moment of truth, is able to remove all falsehood and express the ultimate expression of faith, .שמע ישראל
We find that the “Shema” is called שירה , a song of praise. The מדרש רבה , quoted by the תורה תמימה in שיר השירים ח:יג says, “When the Jewish people enter into the synagogue and in unison with the same inflection of voice, with the same focus, say Shema… Hashem says… we all listen… but when everyone says it at a difference pace, all disconnected from one another, one faster and one slower, the ‘ רוח הקודש ’ screams… ‘My beloved, emulate the angels who say praise with ‘one voice, with the same sweetness’.”
Every day in תפלת שחרית we say, “ לפיכך… we are obligated to thank, praise… fortunate we twice daily say, Shema Yisroel.” In ברכת היוצר , we elaborate on the idea of how the מלאכים , in a unified, selfless manner praise Hashem.
The recitation of Shema is simultaneously the epitome of praise to Hashem and the greatest expression of subservience to Hashem; for when one truly recognizes His boundless dedication to us, one will logically subjugate oneself to Him and to His people, Klal Yisroel.
שמע , the Rambam in ספר אמונה ובטחון , points out that while in all languages there is a different word for seeing and perceiving, for hearing and understanding, in our language, לשון הקודש , the word שמע means to hear and to understand, ראה is to see and to perceive. For if one hears and doesn’t ponder and absorb the lesson, one is not living properly.
שמע . Hear and understand, Yisroel. You are coming to articulate your praise of Hashem, your love of Hashem; don’t express it without sincere, unmitigated, attentive focus and clarity.
ישראל . When one praises and accepts Hashem’s sovereignty, attach yourself in a decisive manner to all of Klal Yisroel. This in itself is a tremendous זכות , merit, as we beseech Hashem in תחנון ,u שומר ישראל , the Guardian of Yisroel… let not Klal Yisroel be “lost”, in the merit of just saying the words שמע ישראל . The desire to understand Hashem’s love, to unite in love with all of our brethren is a most significant achievement!
The rest of the verse has many explanations/lessons:
יקוק – The name of Hashem which denotes kindness and mercy
אלוקינו – The title of Hashem that signifies remonstration and sufferering
יקוק – They are both reflections of His inimitable love of His people, for it all emanates from His altruism אחד – Hashem is the only Source of all of Creation, the absolute sustainer and supervisor of all that transpires.
Another explanation:
יקוק – All פוסקים agree that when reciting this name, one has to have two distinct thoughts, 1) that אדון הכל , He is the Master and ruler of all, 2) היה הוה ויהיה , He was, He is, and He will be – two attributes of Hashem. He has always and will always exist (an idea that is beyond human comprehension) and He is the absolute source of all.
אלוקינו – Hashem is our G-d, the name אלוקים is associated with creation ( בראשית פרק א ). It is affilliated with the ברית מילה with אברהם אבינו , a covenant of promising the land of כנען to the Jewish people and eternal love ( רש“י בראשית י“ז:ב,ז ). The purpose of Creation is those who embrace all of Torah – henceforth אלוקינו , He is our loving Creator – our G-d, for we are following the dictates.                                                                                                                                                                                                                                                                 ה‘ אחד – The day will come when all of humanity will accept Hashem for who He is, the loving Creator of all of humanity.
This theme is the second paragraph of תחנון ,v… ,שומר due to our articulation of ה‘ אלוקינו ה‘ אחד ! First we prepare ourselves to be attentive to the praise we will express, and then we passionately and wholeheartedly articulate it. We are being taught that each one is a great achievement that warrants Hashem’s loving protection. When one recognizes with unadulterated acuity that the Almighty is a loving Being, one has arrived at the fundamental essence of life, the greatest praise possible. If one truly feels bonded to Hashem due to His infnite caring love, then one logically reciprocates… ‘ ואהבת את ה אלוקיך , and one should due to His love, love Him…

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By Shloime Lindenbaum

אלה הדברים אשר דבר משה..וחצרות ודי זהב (פרק א פסוק א)

The Parsha begins with a lengthy description of the context in which Moshe is telling over the Torah to the Jewish People. Rashi tells us that the extensive wording is really filled with hints to all the various places in which the Jews committed sins while in the desert. Moshe referenced these places as a way of rebuking the Jews for all the times that they angered Hashem. R’ Chaim Shmulevitz points out that although Moshe was rebuking them, which immediately lowers their respect, and he was pointing out sins that were well known to everyone (the Golden Calf, the spies’ report), he still only referenced the sins as hints to protect the dignity and honor of the Jews. This teaches us how careful we must be with our friend’s honor, even in the process of rebuking them. Although there are times that rebuke must be given, it must be done with the goal of preserving the sinner’s dignity as much as possible, even by mildly minimizing their embarrassment with only hinting at the sins.

אחינו המסו את לבבנו (פרק א פסוק כח)

In recounting the story of the מרגלים (spies), Moshe says that the Jews had said “our brothers have melted our hearts” and took away their courage to enter the Land of Israel. The Chasam Sofer notes that the Jews referred to the spies as their brothers, although it was the leaders of each tribe that were sent. Why did they demote their leaders to being merely “brothers”? The Chasam Sofer answers that the leaders that were sent to inspect the land had ulterior motives in bringing back a negative report. They figured that when the Jews enter the land, they will lose their exalted positions and therefore they were trying to postpone the entry as much as possible. The Jews realized that their leaders had this bias, and they therefore were not totally reliant on their report. The Yerushalmi tells us that Moshe sent along with the spies an additional twelve regular citizens from each tribe to assist in inspecting the land. These assistants lacked the prejudice of the twelve leaders and therefore were more reliable in their reporting. Hence, the Jews said that their “brothers” i.e., the twelve common folk who accompanied the leaders, melted their hearts, as their report was trustworthy.

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By Rabbi Naftoly Bier

The תלמוד ירושלמי , the Jerusalem Talmud, מסכת יומא , asks, “In the time of the second בית המקדש , Holy Temple, the populace were diligent in Torah study, they had wonderful character traits, they were careful to observe all the מצוות , commandments, and to meticulously tithe properly, so why was the Temple destroyed? It was due to their love of money, אהבת הממון , and שנאת חנם , normally translated as baseless hatred. From here we deduce that the lack of respect is equivalent to the three cardinal sins that were the cause of the destruction of the First Temple; idolatry, forbidden sexual relations and murder.”

It seems incongruous for someone who has superior character to actually “hate another person for no reason.” Also, why wouldn’t someone find loopholes not to pay their taxes (tithes) if they are attached to their money? And why does it mention “love of money” before hatred of another?

What is the meaning of “loving” money? There are two ways a person defines themselves; either by their internal self or what is extenal to them.

Internal self is defined by one’s character; is one merciful, compassionate, assiduous, passionate, loving, caring, forgiving, magnanimous… does one emulate Hashem’s middos? External to a person’s inner being is one’s job, position, car, home, wealth, looks, clothing, fame, glory, knowledge…

By nature we always look outward; what do I have compared to another, what is my rank in society and to what I have accomplished or created! ,אהבת ממון love of money, is an identification of one who lacks an inner self-validation, that being that Hashem created one as a unique individual and one’s “treasure” of life is to constantly appreciate this infinite gift. When a person compares themselves to others, one denies oneself a true sense of validation; that I am a necessary component of Hashem’s Master Plan. Lacking a true, correct identity, where one respects their individuality; it is virtually impossible to sincerely admire or appreciate another.

שנאת חנם is a consequence of אהבת ממון . The Torah teaches us that Yaakov loved Rachel more than Leah. The next verse reads, “ וירא ה‘ כי שנואה לאה , And Hashem saw that Leah was ‘hated’.” It can’t mean “hated”, for the verse before states that he loved both, just one 100% and the other 99%!

The Ramban explains that the true definition of שנאה is the absence of unmitigated love, inadequate in its total adulation. The גמרא is teaching us a profound life-lesson; if one lacks a complete self-esteem it is impossible for one to fully revere another properly.

The יערות דבש , Rav Yonasan Eibeshutz,  (חלך ק:ד) says that the fundamental flaw that was the catalyst for the destruction of both Temples was inadequate devotion to תפילה , prayer, during the period of the First Temple. This led to a minimization of acuity to one’s spiritual sensitivities, which slowly developed into a society that was detached from the רבש“ע . This lack of תפילה in turn brought about a state of being where wholesome identification was lacking.

We are being taught that the manner in which to ensure total devotion and connection to Hashem is through the medium of prayer, which in turn is the precursor of one having sincere, complete self-validation. If one feels the presence of Hashem (continuously) then it is a foregone conclusion that one senses self-esteem due to constantly being embraced by the Creator Himself! Due to the lack of developing this, brought about that one had “love of money” and consequently didn’t treat that with full reverence. This invariably leads to לשון הרע , “in order to validate that one is better than another” due to the lack of respect of another.
The יערות דבש says that the main עבודה , the primary focus during the forty days from the beginning of תמוז till תשעה באב should be a תפלה ; for this is the time when משה רבינו prayed to Hashem to forgive the Jewish people after the incident with of the Golden Calf. Prayer is the gift that we are given the golden opportunity to converse with Hashem, enabling us to truly feel His intimate love and caring, ennobling every individual. “ לא תחמוד , Do not covet”, the last of the עשרת הדברות , is the fundamental that includes all of the previous commandments. For if one truly feels the presence of Hashem, His inimitable caring and dedication, His validation of every individual, it would be implausible and ludicrous to define oneself by external definition. On the contrary, one will dedicate themselves to honor all of Hashem’s Torah due to their perception of being a gift of Hashem and appreciation of the greatest gift to us, the Torah.

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By Rabbi Shimmy Sternfield

ומקנה רב היה לבני ראובן ולבני גד עצום מאד
(פרק ל”ב, פסוק א’)
The children of Reuvein and Gad had abundant livestock- very great.. The Torah tells us, that the שבטים of ראובן and גד had a lot of livestock. Upon seeing that the land of סיחון and עוג was a good place to graze animals, these two שבטים requested from משה that they receive that land as their inheritance. משה replied, that he feared that if the tribes of ראובן and גד did not join בני ישראל in crossing the ירדן and driving out the nations living there, the other שבטים might misinterpret their motive. Rather than understand this as a practical consideration for their livestock, the other שבטים may think that ראובן and גד were trying to avoid fighting because they feared the גוים . This could lead the rest of בני ישראל to become frightened and decide not to enter ארץ ישראל . To avoid this, the שבטים of ראובן and גד made the following offer: “Let us build pens for the flock and cities for our children here. Then, we will arm ourselves and lead בני ישראל in battle until we will have brought them to their place. In the meantime, our families will remain here.” משה responded, “Build cities for your children and pens for your flock, and what has come from your mouth shall you do.” חז”ל note, that the children of ראובן and גד mentioned the pens for their flock before the cities for their children. משה , however, reversed the order and mentioned the children first. The מפרשים struggle to defend the children of ראובן and גד . Why would they mention their animals before their children? The כלי יקר suggests the following answer: The Torah describes the livestock of ראובן and גד as עצום מאד . Translated literally, this phrase means “very strong.” This indicates that the animals of ראובן and גד were unusually powerful. Their sheep were of the same caliber as those of איוב . As חז”ל teach us, the sheep of איוב would kill the wolves that came to attack them! We can now explain the conversation between משה and the tribes of ראובן and גד . Knowing that their animals could provide protection, the שבטים of ראובן and גד chose to live in the land between ארץ ישראל and other countries. “Let us build pens for our flock along the border, and cities for our children further into our territory. With the sheep in place, we will not have to fear man or beast.” משה replied, “If you do that, it will be clear that you are relying on your sheep rather than relying on Hashem. Instead, build your cities on the border, and make the pens further away. This will show that you are relying on Hashem to protect you from enemies. Seeing this will give strength and
encouragement to the other שבטים”.
The story is told, that when the שפת אמת was a young Yeshiva student, he once stayed up all night learning with a friend. As the morning approached, the שפת אמת went to bed, and he did not wake up until significantly later than usual. Being unaware that the שפת אמת had been up all night, the חידושי הרי”ם (grandfather of the שפת אמת ) began to rebuke him for sleeping in, telling him that he needed to use his time more productively. The שפת אמת remained silent, listening carefully to his grandfather. Afterward, an observer (who knew why the שפת אמת had slept in) asked the שפת אמת why he did not simply tell his grandfather that he had been up all night! The שפת אמת replied, “I did not want to pass up the opportunity to hear words of מוסר from my grandfather.” Referring to our פרשה , the שפת אמת continued. “You know, I am sure the sons of ראובן and גד had anyway originally intended to help בני ישראל fight the other nations. So why didn’t they stop משה as soon as he started to tear into them? They could have saved themselves from some pretty harsh words! The answer is, they did not want to miss out on a chance to hear מוסר from משה”.