Bereishit
Bereishit 1:1
Rashi tells us on the first word of the Torah that it needs "darshuni" to teach that we need Chazal in order to explain any of the Torah, i.e., Torah shebe'al peh (oral law) and Torah shebichtav are completely inseparable
Bereishit
Bereishit 1:1
Giving bikkurim, special to the farmer but the same to everyone else, is a sign of putting Hashem's interests before our own
Bereishit
Bereishit 1:1
AZ 2: Hashem will give reward for Torah learning. Nations will claim their bridges/markets were made for Am Yisrael to learn Torah. Hashem calls them fools. Fools, not liars? Rashi: the world was made for Torah. Just not their intention.
Bereishit
Bereishit 1:1
Sefer Bereishit is about learning to be Yashar like the Avot
Bereishit
Bereishit 1:1
Rashi: World was made for Torah called Reishit and Am Yisrael called Reishit. When one sees the refined tzaddikim of the world, with midot refined by the Torah, it's a testimony that Hashem made the world (and gave us the Torah to refine ourselves with).
Bereishit
Bereishit 1:1
Torah begins with Bereishit to teach Eretz Yisrael is ours; it is not to teach Bereishit, because we don't understand it from the text but rather from our mesora
Bereishit
Bereishit 1:1
AZ 2b says that one day Hashem will give reward for all who learned Torah. Other nations will come requesting reward for all their bridges, markets, etc. which they made for Am Yisrael to learn Torah. Hashem calls them fools as they did it for themselves. How could they lie in the moment of truth? Rambam intro to Peirush Hamishna: Hashem made all the people, even those without chochma so we won't be alone. This means that all the people are needed because if there was only the chacham, he would need to know how to plow, sow, etc. to bake bread, how to weave to make clothes, how to build, etc. When would he learn? This way others can spend their time on that and he can find what he needs easily and quickly. Thus, even if a person got rich from those crafts and built a mansion, maybe the chacham can get some shade from that mansion on a hot day, or can get some wine from the rich person's vineyard. So they really did build it for Am Yisrael, but they don't get the reward because it was not their intent. Proof: They never decided to try the Torah (never learned any, never brought korbanot - which are actually allowed even now for non-Jews). Yet, the times of mashiach will be filled with lies such that the nations will attempt lying about this to Hashem.
Bereishit
Bereishit 1:1
Hashem looked in the Torah to make the world as creation was for the benefit of the creations and made in a way to worship Hashem through every part of it (5634), and even now the world continues to exist only because of the tzaddikim who are osek and keep the Torah, which is the blueprint of the world (5642)
Bereishit
Bereishit 1:1
Midrash: World was created for 3 Reishits: Challah, ma'aser, and bikkurim. All 3 use a small part and the rest is considered part of the mitzva. So too, the tzaddikim are a small portion of the world but it all exists because of them
Bereishit
Bereishit 1:2
We are astonished by those who don't use their potential (Tohu vavohu before creation because Hashem could have made a world sooner)
Bereishit
Bereishit 1:3
The world was created in a similar way to building a home: one first gathers the building materials, then positions to them, and only then gets the movable materials.
Bereishit
Bereishit 1:3
A bit of light takes away a lot of darkness; it's a foundation of emunah to believe Hashem's light can instantaneously remove a tzara
Bereishit
Bereishit 1:3
Midrash Rabba: Tohu = acts of reshaim; light = acts of tzaddikim. If rasha is bad, mitzvot are harder for him, so his reward should be greater. Rasha gets his reward in this world, so his good deeds are for success in this world; that's all he gets.
Bereishit
Bereishit 1:4
Hashem made light and dark have in between stages, so too between success and lack of success
Bereishit
Bereishit 1:4
The second day is not described as "good" because it was the first day of machloket, the source of all future machloket
Bereishit
Bereishit 1:5
Hashem made darkness, it is not just the lack of light, and you don't appreciate that until you are without light
Bereishit
Bereishit 1:7
The lower water wouldn't separate from the upper water, to remain pure and connected to Hashem, letting go to be part of nisuch hamayim. How great are mitzvot: It spends all its time in tuma just to be part of an annual mitzva (in the mikdash)
Bereishit
Bereishit 1:22
Two of every species were made (2 of horse type x and type y), but only 2 humans (not 2 Jews, 2 Germans, etc.) - to disprove a superior Aryan race
Bereishit
Bereishit 1:25
It doesn't say tov regarding man because he is temporary (with choice), alone (no woman yet), he is not yet complete and has to work to improve himself
Bereishit
Bereishit 1:26
The pasuk says na'aseh adam in plural to teach that we don't need to change anything for those who wish to not believe, as they will not believe regardless
Bereishit
Bereishit 1:26
To show Emet comes from earth too, our chakhamim have some power to make siyag and harchaka
Bereishit
Bereishit 1:26
Midrash: Moshe: Why allow room for heretics? Hashem: One interested in making a mistake can; better to teach: even the great should consult w/ those lower. Before starting building, consult experts, or may need to destroy. Hashem asked only at day 6.
Bereishit
Bereishit 1:26
Rashi: We see Hashem's humility. Maharam Baneta - Being prideful is like idol worship, because he hasn't learned from Hashem here. KS: If he is prideful about his own wisdom or strength, he is denying Hashem giving him those gifts. (Not in online version 10/2023)
Bereishit
Bereishit 1:26
Our tzelem Eloki is our free choice to choose the right thing by our own thoughts
Bereishit
Bereishit 1:26
Man is "like" God in that we have choice, but we are unlike God in that we don't always choose correctly
Bereishit
Bereishit 1:29
Original man did not eat meat, because his nature was to flee pain/death
Bereishit
Bereishit 2:1
People and animals are different, and what may seem tough to us is normal (and a good life) for a horse
Bereishit
Bereishit 2:1
There is nature and hashgacha, which provides food to all using nature, or stopping nature from providing if we sin
Bereishit
Bereishit 2:2
On the seventh day it became clear that Hashem was done on the sixth day. Similar to a tree planted to be part of a wall, the wall is complete once the tree grows, even though no further action has been done for a while.
Bereishit
Bereishit 2:2
On each day Hashem made something new, and beginning day 7 He constantly recreates everything, as nothing just continues, but rather every second is new and has no connection to the previous, but it is Hashem making it continue to exist
Bereishit
Bereishit 2:2
Each day Hashem rested from what He did the previous day, and on day 7 He rested from everything, as since all creatures are connected and need each other, that rest only occurred on day 7, as without day 6, day 1 was still incomplete.
Bereishit
Bereishit 2:3
Hashem cursed the week to do work, and blessed Shabbat, so why do people rush out of Shabbat?
Bereishit
Bereishit 2:3
The word la'asot needs an explanation. Maybe it's like Rabbi Akiva explained to Turnusrufus, that our actions are to perfect and complete the world (we do bris mila, much like we turn wheat into bread).
Bereishit
Bereishit 2:4
That which is on earth also came from the sky, which is why we can use gashmiyut for spiritual goals too
Bereishit
Bereishit 2:5
After man was made, now plantlife can grow, because he will work the land, and he will daven and in his merit there will be rain
Bereishit
Bereishit 2:5
Rashi: It didn't yet rain because there was not yet a man working the land to appreciate the rain. When Adam came he knew it was needed and he prayed for it. Griz: Most things can come via prayer or not, but rain can come only via prayer.
Bereishit
Bereishit 2:7
The air breathed into Adam is what gives people knowledge, speech, and understanding (more than animals), and it is also what will testify against us when we give our final judgement.
Bereishit
Bereishit 2:7
The only action we can do right without focusing is speaking, in order to allow us to use all our kavana to pay attention to the words
Bereishit
Bereishit 2:7
Avot 3:1 - Know: From where you came, where you are going, and before Whom you will have to give din vecheshbon. Adam was made by Hashem, so he sinned b/c he had only 2 things to look at. Din is the sin, cheshbon is the good you could have done instead.
Bereishit
Bereishit 2:7
Animals can have good midot (gibor ka-ari, az ka-namer), but humans have those, multiple, and opposite midot, and no limits to those midot. Animals of each type are similar, but 2 humans might seem like 2 different species.
Bereishit
Bereishit 2:7
Man is considered alive when he lives up to his potential, which is why a rasha is considered dead even while technically alive
Bereishit
Bereishit 2:8
Every animal has the knowledge and ability to care for its basic needs, except humans, but humans have the better ability to learn and acquire these skills
Bereishit
Bereishit 2:9
Adam knew absolute good and bad already, but after etz hada'at he now knew subjective good and bad
Bereishit
Bereishit 2:9
Adam knew the locations of the forbidden trees
Bereishit
Bereishit 2:9
The tree allows us to choose good despite its downsides, and forgo the bad even if it has some upsides
Bereishit
Bereishit 2:16
Why were they told to eat fruit before being told not to eat the etz hada'at? After tasting fruit, they get more reward for not eating those fruits. Therefore Adam's response is "acholti ve-ochel."
Bereishit
Bereishit 2:17
Eating the fruit brings death (either meant to live forever, or now the death will be a result of the sin)
Bereishit
Bereishit 2:18
Man needs someone to counter his negative attributes, and not just someone available to mate with (like animals)
Bereishit
Bereishit 2:20
People are all different, and Adam did not know what anger was until he identified it in animals, which is why he needed someone just like him to help counter his anger
Bereishit
Bereishit 2:24
We are closer with our spouse than our parents, and we are faithful to them, unlike animals
Bereishit
Bereishit 3:1
Was Chava told not to eat the fruit or just Adam? The snake wants to marry Chava (Rashi), so he asks Chava this. She answers in plural, so he convinces her to try it and give some to Adam (who he knew was prohibited), and he can have Chava to himself.
Bereishit
Bereishit 3:3
Midrash Rabba: Snake was asked why he is between fences. Explanation: He could not get Chava to sin directly, but only by first getting her to violate the "fence" protecting the sin.
Bereishit
Bereishit 3:3
Because it was a warning of the danger as to what will happen, rather than a prohibition, Chava added on; she should have just said Hashem said so
Bereishit
Bereishit 3:4
Adam & Chava were doing an aveira lishma (risking death) just to grow closer to Hashem
Bereishit
Bereishit 3:5
Adam & Chava thought with Etz Hada'at they could build a better world than Hashem did
Bereishit
Bereishit 3:5
Before the sin, Adam knew the difference between true/false, and now he knows good/bad (i.e., pretty/ugly), and is now therefore chasing after ta'avot (which look "good"), and was punished mida keneged mida (animal act, eats like an animal now)
Bereishit
Bereishit 3:6
Adam and Chava left the garden similar to the way a thief will try to leave the scene of their crime.
Bereishit
Bereishit 3:6
People have all sorts of ta'avot and the fruit had all of them; the punishment for the snake was no connection to HKBH
Bereishit
Bereishit 3:6
Midrash: The tree and fruit of the etz hada'at tasted the same. People only desire something once they taste it. Snake had her try the tree, then she desired the fruit. She did the same with Adam.
Bereishit
Bereishit 3:6
Though Chava believed the snake that she wouldn't die, right after eating she gave some to Adam so he would not remarry if she dies. Ta'ava for the fruit clouded her judgement, but after ta'ava is gone she can think more clearly.
Bereishit
Bereishit 3:7
How could Adam think to hide? Hashem just asks how he knew he was naked! Berachot 24a: belt (covering the lower body) is enough for shema; cover heart for shemoneh esrei For nakedness, belt was enough. When Hashem callled they needed to be covered more.
Bereishit
Bereishit 3:7
Avot 3:1 - Know before whom you will give din and cheshbon (justice and an account). Gra: din for the sin, cheshbon for the mitzvot you could have done during the time of the sin. Q: Someone sitting idle also gets punished due to the loss of Torah? A: There sometimes may be excuses due to being tired. But if you use the time for sinning, you definitely could have done mitzvot at that time with that exact amount of effort. So your punishment will be greater than someone who was idle.
Bereishit
Bereishit 3:8
How could Adam think to hide? Hashem just asks how he knew he was naked! Berachot 24a: belt (covering the lower body) is enough for shema; cover heart for shemoneh esrei For nakedness, belt was enough. When Hashem callled they needed to be covered more.
Bereishit
Bereishit 3:12
How is blaming Chava a defense? Rashi: If Adam is one, one might think he is a god, so Hashem made Chava. Since the command to not eat came before Chava, he thought it no longer applied. It's a mistake to use logic to be lenient with the mitzva.
Bereishit
Bereishit 3:13
Chava said the snake fooled her, and all the pursuits of this world are false, futile, pointless, worthless, and not fulfilling/restorative, unlike chasing kedusha
Bereishit
Bereishit 3:14
People were supposed to get wise snakes to support them; the snake's punishment to have no knowledge turned into our punishment to work to support ourselves
Bereishit
Bereishit 3:16
There is pain in birth and pain in raising children. Sometimes a person will bear pain knowing that after it will be fine. But that isn't true if after the pregnancy she knows she will still be in pain.
Bereishit
Bereishit 3:17
Adam did 2 sins: eating the fruit & listening to Chava. His defense: she gave it to him. The command to not eat sounds like don't pick its fruit, but allowed if it fell off. Adam: I ate b/c it was already picked. Hashem: You ate b/c Chava told you to.
Bereishit
Bereishit 3:17
In addition to eating what they shouldn't, they also assigned jealousy and lies to Hashem by supplying rationale to the prohibition to eat from the tree
Bereishit
Bereishit 3:21
Hashem dressed Adam and Chava before kicking them out, so they should not think their punishment allowed them to improve the world
Bereishit
Bereishit 3:22
Why weren't they told not to eat from the Etz Hachaim? It's a medicine. If old/sick/weak, eat it and heal (like the snake Moshe made). Only after getting sick from the Etz Hada'at are they warned about the Etz Hachaim, to not eat from it after their sin.
Bereishit
Bereishit 3:23
Adam was sent to work, and now that is necessary, but there are different levels of work/Torah balance, and in every job and part of life there is the light of Torah to bring out - that is our shlichut (5644)
Bereishit
Bereishit 3:24
By bringing a sacrifice of a dumb animal, Adam fixes his sin of thinking he could be smarter than Hashem
Bereishit
Bereishit 4:1
Why does it say Adam knew (yada) his wife and not other verbs? Avraham says yadati (12:11). Only near Mitzrayim does he notice Sarah's beauty, as he married her for all her other fine qualities. Adam did this w/ a focus on beauty, resulting in Kayin.
Bereishit
Bereishit 4:2
People used to dedicate their first child to avodat Hashem, and farming was a good way to be an oved Hashem; also, people mocked shepherds, so compared to Kayin, Hevel was nothing/extra, hence his name.
Bereishit
Bereishit 4:2
Kayin worked the land as necessary and Hevel pursued the extra pleasures (havalim) of life
Bereishit
Bereishit 4:3
Kayin and Hevel brought their offering on the 50th day of the world, and from their actions we affirm our belief in nevua, reward and punishment, and hashgacha in general, which is why we bring a mincha on Atzeret (Shavuot), which is also the 50th day, even one with chametz (generally a sign of the yetzer hara)
Bereishit
Bereishit 4:5
When his korban wasn't accepted, Kayin got angry, got embarrassed and despaired. When we first sin our yetzer hara is weak, and then it gets stronger, giving an excuse for later sins. We need to repent for the first sins before the yetzer hara got strong
Bereishit
Bereishit 4:5
The yetzer hara can control a person only where there is an opening for him, such as when a person is in doubt as to whether to perform a mitzva. Thus Rashi Sanhedrin 103 - worse to find your wife safek nida than actual nida.
Bereishit
Bereishit 4:6
When you make a mistake, more important than feeling regret or remorse is to try and fix it for the future.
Bereishit
Bereishit 4:7
Even a minor sin waits to take its toll on Yom Hadin, like even a small debtor waits to collect its debt
Bereishit
Bereishit 4:7
Hevel separated from Kayin to not be around a rasha (evil person), per Avot 1:7. Kayin didn't like that and asked Hevel to remain his brother. His anger was when Hevel didn't heed his request.
Bereishit
Bereishit 4:7
We are supposed to work on defeating our yetzer hara, and find ways to proceed without tempting it
Bereishit
Bereishit 4:8
Midrash: Hevel was bigger than Kayin, so Kayin can hurt him only w/ a trick: calling him achiv (his brother), convincing him to be alone in the field where he could surprise attack him. Thus Hashem asks "where is Hevel your brother" - there is no other.
Bereishit
Bereishit 4:22
The Torah tells us the people who invented/mastered/learned each craft to remove the thoughts of mythology assigning godly status to each of those skills
Bereishit
Bereishit 5:4
Adam lived longer either because Hashem made him directly, or because they were smarter back then
Bereishit
Bereishit 6:6
Hashem is described as getting sad in His "heart" as a mashal, so that we humans can fathom the concept of Him getting happy when we do mitzvot, or sad when we don't
Bereishit
Bereishit 6:8
Noach stopped his sons from being affected by the rest of the generation (Shem was the first to remain frum while living among them)
Noach
Noach 6:9
We must do mitzvot out of love, like a father loves his kids, who is always looking to improve his kids' lives
Noach
Noach 6:9
A leader must lead even at the expense of people saying negative things and being unpopular
Noach
Noach 6:9
Rashi: Some explain Noach being a tzaddik in his generation negatively, that in Avraham's generation he would be nothing. Q: Why nothing? We understand not a tzaddik compared to Avraham, but nothing?!? A: The hardest test for a tzaddik is seeing bad things happening to good people and good things happening to bad people. Noach saw bad people succeeding, but if he lived in Avraham's time, he would have seen bad people succeeding and Avraham having a life of trials and tribulations. So he would not have been even at his current level in Avraham's time.
Noach
Noach 6:9
If dorotav is good, then it's because he can be a tzaddik without a role model; if bad, it's because tamim means he does mitzvot leshem shamayim, which must happen because everyone else is a rasha and is mevazeh him, but where people are good he might do it for kavod or other motives
Noach
Noach 6:9
Pre-flood he did not do chamas; after flood he remained an anav
Noach
Noach 6:9
There are tzaddikim who are not good to/for others, and they can be called "reshaim" at times
Noach
Noach 6:9
A person who elevates himself and performs everything for Hashem, even material needs, ascends to a new level known as a "dor." Noach was a tzaddik and tamim on each new level that he reached.
Noach
Noach 6:9
When a tzaddik performs righteous acts, he brings Hashem's kedusha to the world. He is thus doing a favor to his generation. Noach's temimut tzidkato helped "dorotav."
Noach
Noach 6:9
Why not "doro" (in singular)? Every generation has the one mitzva it needs to fix, more than all other mitzvot. Such as our current generation (of the Noam Elimelech) we need to fix the mitzva of tzitzit, more than all others. So too each generation has one. Noach in each generation that he lived, strengthened and fixed the special mitzva of that specific generation.
Noach
Noach 6:9
Noach and Avraham both needed help, but those on Avraham's madrega get help in a way in which they don't seem to need it (5634); the world needed Noach's madrega in order to later get to Avraham's (5639), and Noach needed the zechut of all the dorot before his while Avraham relied on his own zechut (5639); Noach prepared himself to get Hashem's help, but in a normal and natural way, while Avraham already kept the Torah so he had supernatural ability to spread its light (5644)
Noach
Noach 6:9
Noach followed Hashem's ways by helping others and rebuking them
Noach
Noach 6:9
Rashi: Noach being a tzaddik in his generation can be explained as good/bad. Citing Chazon Ish: People are affected by those they are surrounded by. His actions in his circumstances would be considered nothing in the time of Avraham, but had he been around Avraham to be influenced by him, he would all the more so be a tzaddik.
Noach
Noach 6:10
A tzaddik has to fix himself on 3 levels. Shem - to fix his childish acts to do things for Hashem. Cham - to spread chamimut (warmth). Since there is also the lower levels of love of money or lust, one must then elevate his love to love Hashem and thereby rectify those original loves. Yafet - Then he has to work on all his actions being beautiful in the eyes of all creations.
Noach
Noach 6:12
All creatures were corrupted, despite animals having no yetzer hara, because our actions influence everything and everyone around us, and we will be judged for what we did and for what others did due to our actions
Noach
Noach 6:12
People naturally desire forbidden foods, sins that are between man and God. If a person sins, he can then blame his desires, which are inborn. But people don't naturally desire to steal and cheat, sins between man and his fellow man. Someone who desires that, something has been corrupted. Hashem is saying that He needs to destroy the world because somehow that happened.
Noach
Noach 6:13
Why did the animals get destroyed too? The whole world was made for humans. If the humans are getting destroyed the animals have no need to exist.
Noach
Noach 6:13
Hashem told him to build the teiva before announcing the flood, so it would be lishma and not to be saved, as we do mitzvot because we are commanded and not for any reason we perceive
Noach
Noach 6:13
There is a chance that a bad person might repent at the end of his days, and Hashem awaits that happening. But that is only if there are good people around that someone could learn from. If everyone is bad, then there is no hope. Hashem saw their "ketz" (end) and saw that there is no hope for them.
Noach
Noach 6:13
Chamas is stealing and cheating, and sealed their punishment
Noach
Noach 6:13
Rashi: Their decree was sealed due to the robbery. Shemot 22:21 - Hashem hears the screams of the victims. Yalkut Shimoni: Hashem hears all victims, but answers the screams right away. Thus, their decree was sealed from the theft, which has screaming victims, rather than from the arayot and avoda zara, which has complicit partners.
Noach
Noach 6:13
The land filled with a society that was constantly stealing/cheating each other
Noach
Noach 6:14
Each building material in the teiva represented a change in a world in which the spiritual would finally win out over the physical
Noach
Noach 6:14
If Noach is a tzaddik, why does he not pray to save the rest of his generation, the way Avraham prayed for Sodom? Avraham stopped at ten people, as ten would be needed to save Sodom, and Noach knew only 8 people would be going on the teiva.
Noach
Noach 6:15
With complicated kabbalistic math, Hashem is combining Shem Havaya and Shem Adonai to make a sukkat shalom
Noach
Noach 6:16
There are many different animals and species, and some are huge, and they would not fit in the teiva (or even 50 teivas), so it must be a miracle. If so, why then bother building something so big, with compartments? It is the Torah's way to have us do something, via nature, and Hashem will take care of the rest, such as going to battle, even if Hashem will fight the war for us. (Also, it gives people a reminder to do teshuva.)
Noach
Noach 6:18
Rashi: Hashem made a brit with Noach that the fruit will survive and the evil people won't hurt him. Griz: Note that Hashem did not need to make a brit to protect him from animals, only from evil people. Rashi: Hashem surrounded the ark with wild animals to protect him.
Noach
Noach 6:18
Rashi: Hashem made a brit with Noach that the fruit will survive and the evil people won't hurt him. Griz: Note that Hashem did not need to make a brit to protect him from animals, only from evil people. Rashi: Hashem surrounded the ark with wild animals to protect him. Footnote: The evil people wanted to kill him when he was entering the ark after the rain started. Their final act was still to try and kill him rather than repent.
Noach
Noach 6:19
Shem Elokim cared for the creation and needed 1 pair of each animals; Shem Hashem was hashgacha pratit allowing him to bring his own property - up to 7 pairs of each set of animals
Noach
Noach 6:19
The teiva's official size was not big enough and needed a nes, but it was still big so as to cause others to see and do teshuva and to limit how much of a miracle was needed
Noach
Noach 6:20
Hashem sent 2 of each animal to be saved, but the ones Noach would need for a korban he had to gather himself, as it would not be proper for Hashem arrange for them to come to be killed
Noach
Noach 7:1
Why mention entering the teiva only now and not when telling Noach to build it? Why mention that only he is a tzaddik (isn't that obvious)? Why have Noach build a boat if Hashem can save him without one? (Rashi and Ramban say to warn everyone else to repent.) It is not proper to need a miracle, but because he spent 120 years building the ark per Hashem's command, his mitzvah immediately protects him (Sota 21a), and therefore he deserves a miracle. But even if he is now worthy, his sons aren't. Therefore "otecha ra'iti tzaddik" (I see you are a tzaddik) - but not your sons. Therefore he was told only now about it, as before building it, he wasn't worthy either. And so we don't think Hashem can't save without it, Hashem mentions now about him being a tzaddik (and not his kids).
Noach
Noach 7:5
Rashi: Noach entering the teiva was doing all Hashem commanded. 7:7 - Noach entered only when the flood forced him to. Q: How is that fulfilling Hashem's command? A: When everyone else is evil, even entering the ark under the duress of the rain is considered doing what Hashem commanded.
Noach
Noach 7:7
Rashi: Noach didn't enter the teiva until the rain started as he had little faith; how is that possible, as he did all Hashem said, built the teiva, etc.? He thought Hashem would have mercy and forgive everyone and not destroy the world, but he is referred to as of little faith, because once Hashem had commanded him to go in, he should listen, even if Hashem would eventually forgive everyone
Noach
Noach 7:8
Hashem gave an instinct to two animals of each type to come and save its species
Noach
Noach 7:9
To perpetuate each species, 7 males were not needed (one male is enough). From the fact that Hashem told him to take 7 males Noach understood that they were meant to bring a korban (which is why the pasuk says he brought them as an olah, which are always male, as found in Vayikra 1:3).
Noach
Noach 7:11
Hashem is mentioned only as doing the saving/reward in the story, and all the punishments as just happening, as deracheha darchei noam, He wants only the best for us and not to be associated with the bad
Noach
Noach 7:13
People will ignore the obvious and continue to sin (150 years to build the teiva and no teshuva; Mitzrim saw the sea split and went after Am Yisrael)
Noach
Noach 7:16
Noach didn't close the door to the teiva, as he wasn't sure when the last species had arrived. That is why Hashem had to close it for him.
Noach
Noach 8:22
The pasuk that teaches us not to think of what came before creation is also the source of "goy sheshavat chayav mita"
Noach
Noach 9:3
Before the mabul, eating plants would give a person all the nutrients he needed. After the mabul, most of those nutrients were washed out, so Hashem had to allow people to eat meat.
Noach
Noach 9:4
After the flood, Hashem decided not to punish the land because of man; we needed issurim of eiver min hachai and murder to prevent further deterioration
Noach
Noach 9:5
Murder had to be mentioned because shechita was now permitted
Noach
Noach 9:6
Torah must forbid murder and not rely on logic, because logically we can convince ourselves of all sorts of heterim
Noach
Noach 9:7
Women are exempt from peru urevu because the Torah never mandates doing something that causes us pain or risks us death (YK is unique)
Noach
Noach 9:12
We are informed whether Hashem is pleased with our actions through yisurim
Noach
Noach 9:13
The rainbow is a sign for people to not be afraid. It represents Hashem's shechina (like in Yechezkel 1:28). Hashem would not bother showing them His shechina if He were going to destroy them.
Noach
Noach 9:17
Seeing a rainbow should make talmidei chakhamim realize they need to improve and get their generation to improve
Noach
Noach 9:18
Noach revealed Caanan's failures to the public
Noach
Noach 9:19
Noach's 3 children are the 3 categories of people in the world: a) Shem - focus on mitzvot, b) Yafet - Generally polite and proper people, c) Cham - follow ta'avot
Noach
Noach 9:20
Noach improved himself and not others - ish adama; Moshe went from ish mitzri to ish Elokim by helping others (killing the mitzri)
Noach
Noach 9:20
Noach's first wrong step of planting a vineyard was the start of a slippery slope
Noach
Noach 9:25
Judaism is against racism; Canaan was cursed due to actions, not just because
Noach
Noach 10:5
Avraham's yichus is coming from Shem, rather than Cham and Yafet; Avraham had second-hand eidut of the mabul and fourth-hand of creation, and was able to pass that on to the generations after him, which is the role of all parents and educators too
Noach
Noach 10:9
Nimrod convinced people to rebel with him, and Ashur had his children avoid Nimrod and his friends, and this is a model for the future
Noach
Noach 11:4
The point of Migdal Bavel was to be thought police, because they did not want anyone to disagree with them
Noach
Noach 11:5
Hashem lets the gentiles act without hashgacha, but when it affected Him, He had to punish them
Noach
Noach 11:5
Hashem punished Migdal Bavel for what they would become, as if everyone was the same (and wrong) the truth would not come out
Noach
Noach 11:6
The people intended to build a big tower that can be seen from everywhere, and then they can give a signal and everyone will work on one act together. If they rebel, they can rebel together. They were relying on Hashem's promise not to destroy the world again (though He would destroy individuals - like Pharaoh). So let's all do it together, and He can't destroy us. This makes them kafuyei tova (denying Hashem's kindness), as Rashi compares them to Adam. Hashem is saying they are starting, and I have to stop them before it's too late.
Noach
Noach 11:6
1) If Hashem mixed up their language, why did He still have to destroy their building? 2) Rashi - One asked for cement, the other gave him a brick, and the first one used a brick to kill the latter. Why not just mix up their language? A: When people are united, a language gap won't stop them. And when they are united to rebel against Hashem, then they will overcome the language barrier. Thus they didn't stop until Hashem dispersed them. We also saw this in Sodom, where being blinded didn't stop them from trying to break down the door.
Noach
Noach 11:28
Zohar: Until Haran, no one ever predeceased their father. Q: What about Hevel, Chanoch, and Lemech? Perhaps it meant after the flood. Q: But Shem outlived Arpachshad, Eiver outlived Peleg, and Serug outlived Nachor? A: If you add it up, Haran died before Arpachshad, Peleg, and Nachor.
Noach
Noach 11:29
Rashi: People stare at her beauty, and she annoints herself in ruach hakodesh. If we have the latter praise, why do we need the former? Even though everyone is so enamored by her beauty, she doesn't let it get to her head and instead focuses on ruach hakodesh.
Noach
Noach 11:29
Rashi: Yiska is Sarah, because she had ruach hakodesh. So why tell us this now? Avraham is older than Nachor and married first. Milka was older than Yiska. So why did Avraham not marry Milka instead? Because he chose Sarah for her ruach hakodesh.
Noach
Noach 11:32
Terach was a rasha most of his life, so he was considered dead
Lech Lecha
Lech Lecha 12:1
Why didn't Hashem tell him which land? (Rashi - to give more reward) - Leaving it vague allowed the possibility that Avraham can leave to Mitzrayim during the famine, setting in motion many positives that would help Am Yisrael out (from being careful about arayot they were zocheh to geula)
Lech Lecha
Lech Lecha 12:1
Avraham left Charan without understanding the reason for it
Lech Lecha
Lech Lecha 12:1
Even though Avraham already left his land, he needed to be commanded to do so, as he originally left with his father, and it is much easier to move with one's family, but once he is departing his land and his father, he may now regret moving from his land, as he will now feel its loss more than before.
Lech Lecha
Lech Lecha 12:1
The order of the pasuk is because of the effects of the surrounding land, city, and home that he was leaving; and part of the nisayon was not knowing where he was going
Lech Lecha
Lech Lecha 12:1
A person needs to serve Hashem on 3 levels. 1) Me'artzecha - get rid of ta'avot for the artzi and gashmi (material). 2) Mimoladtecha - the bad midot a person is born with that he has to work on, such as anger issues. 3) Mibeit avicha - pride in his fathers; instead he should have pride in our avot, who are truly great and worthy of pride.
Lech Lecha
Lech Lecha 12:1
Appreciate how great a sacrifice it was for Avraham to leave his home
Lech Lecha
Lech Lecha 12:1
Rashi: Hashem did not say which land so that he will desire it more and to give him reward for each step. Q: If he told him where, wouldn't he get reward as part of fulfilling the mitzva? Rav Baruch Ber of Kaminetz: If it's to go to a place, the kiyyum is to arrive there. Each step is part of the mitzva, but it's all one mitzva. But now that the command is to just go, each step is its own mitzva.
Lech Lecha
Lech Lecha 12:1
Rashi: Go for your benefit. I'll give you children and make your name great. Q: With such promises, why is this counted as one of Avraham's 10 tests (Pirkei d'Rabbi Eliezer 26)? A: Leaving your home, place, and land is difficult, even with those promises. This also explains Yirmiya 2:2 - what is the great chesed of going into the desert when the other option was being enslaved in Mitzrayim and having children killed? It's difficult to leave, as that was still their home.
Lech Lecha
Lech Lecha 12:1
Why didn't Hashem tell Avraham where he is going? Part of EY and our role is to be mevatel our ratzon to His ratzon (5632). Why are we not told Avraham's backstory? Hashem is always telling people Lech Lecha, and only Avraham chose to hear it (5632). Why not show him right away? If you try to listen you will get to hear more (5634). It was hard for Avraham to leave everyone behind that he was being mekarev so Hashem needed to give him a tzivuy (5641). We can never be complacent where we are and always need to be ascending to the next level (5656).
Lech Lecha
Lech Lecha 12:2
Why did the Avot not have children until they were old? They were supposed to spread Torah and monotheism to the world, and if they had children, they would focus on the children rather than on others. This is why Shmuel and Moshe, who spent so much time focused on the klal, had issues with their children or grandchildren following their ways. So Hashem made the Avot not have children until later so they can first focus on others, and then in their old age focus on their children, ending up with both.
Lech Lecha
Lech Lecha 12:2
Rashi: We end with Magen Avraham, not concluding with Yitzhak and Yaakov. Why? Many do mitzvot because they believe and many do it out of habit, being trained by their parents. The Avot all believed and Yitzhak and Yaakov would have been great even without their illustrious parents, but Avraham was the first, which is the most difficult.
Lech Lecha
Lech Lecha 12:2
People often reject other religions; those who don't join Avraham will at least respect him
Lech Lecha
Lech Lecha 12:2
The Torah doesn't discuss claims of Avoda Zara, but that was the reason Avraham had to go
Lech Lecha
Lech Lecha 12:2
It is a berakha to Hashem that He should be happy with His creations (when we do mitzvot)
Lech Lecha
Lech Lecha 12:3
Hashem said He will bless those who bless Avraham and those who curse Avraham He will curse. But why mention the resulting blessing first and the resulting curse last? The blessing of a rich person is stronger, and the curse of a poor person is stronger. Thus Hashem wanted those who bless and curse Avraham to do so while wealthy.
Lech Lecha
Lech Lecha 12:4
Hashem didn't tell Avraham to move until age 75, as this was a test, and it is easier for young people to move
Lech Lecha
Lech Lecha 12:8
Avraham had a difficult job convincing everyone to believe in Hashem, because they all had different beliefs (world always existed, sun is in charge, etc.). A tailor who makes clothes can do one task, but one fixing rips has to know and figure out each one separately.
Lech Lecha
Lech Lecha 12:10
Everything that happened to Avraham in Mitzrayim would later happen to Am Yisrael in Mitzrayim: famine led him there, his wife got taken (their daughters were taken and sons killed), Pharaoh was afflicted, Pharaoh called him, Pharaoh sent people with him, Avraham had lots of gold and silver, and Avraham went on his way.
Lech Lecha
Lech Lecha 12:12
Avraham told Sarah that they will kill him and keep her alive; how does the second part help him convince her? If he is alive, an eishet ish is allowed to choose death rather than having relations with someone else. A penuya is not allowed to choose death. If they kill him and keep her alive, she will be stuck staying married to whichever non-Jew acquires her.
Lech Lecha
Lech Lecha 12:13
It sounds like Avraham was hoping to get presents. But really, he was afraid they would kill him immediately, so if she says she is his sister, they will negotiate giving him presents, giving him the opportunity to speak to them and get them to convert and fear Hashem
Lech Lecha
Lech Lecha 12:13
Avraham told Sarah to say that she will only marry someone who convinces her "brother" and he demanded a high sum, not realizing that the king would pay it
Lech Lecha
Lech Lecha 12:16
1) If Avraham was given presents for allowing Sarah to marry Pharaoh, why didn't he return them as they were taken in false pretenses? 2) Why did he take presents from Pharaoh and not from Avimelech? 1) The presents were given for Sarah, as a king doesn't pay for a bride, rather people pay for the honor of having the king marry their daughter. Rather he gave the presents to show his great satisfaction, like Achashverosh giving a tax discount during the party for Esther. 2) The neis of Pharaoh getting afflicted and returning Sarah was known only to those around the palace, so Avraham took the presents back to Canaan, back to the inns at which he stayed on the way to spread the miracle. For Avimelech, his neis of his victory in battle was already known to the world, so he didn't take any presents.
Lech Lecha
Lech Lecha 12:17
Hashem gives hashgacha in different ways
Lech Lecha
Lech Lecha 12:18
Why doesn't Avraham answer Pharaoh (when in Vayera he does answer Avimelech) why he said Sarah was his sister? Pharaoh wasn't really asking. He knew they were corrupt. But he felt Avimelech was genuinely asking. But sometimes people ask questions and you don't always have to respond; inappropriate questions can be ignored, and we should not always feel the need for self-justification to others.
Lech Lecha
Lech Lecha 12:19
Avraham doesn't answer Pharaoh, but later he does answer Avimelech, because Pharaoh commanded him already to go, and it would be disrespectful to stop and answer him
Lech Lecha
Lech Lecha 13:3
When Avraham returned from Mitzrayim, he returned to the same spot, to show that his wealth did not change him. He called out to Hashem once again in the same spot, but saw more success this time, as people were more open to listening to him this time due to his wealth.
Lech Lecha
Lech Lecha 13:5
Lot kept mitzvot only when convenient, and not when it interfered with his parnassa
Lech Lecha
Lech Lecha 13:7
Lot's shepherds let their sheep eat anywhere, as the land was promised to Avraham and Lot is his next of kin (as Avraham didn't have children). This has an internal contradiction - the land was promised to Avraham's offspring, and only if the promise of offspring comes true is the land given to them. With or without offspring, Lot gets nothing. This shows how one can ignore poor arguments when it gives a person what he wants.
Lech Lecha
Lech Lecha 13:7
Fighting never helps bring peace
Lech Lecha
Lech Lecha 13:9
Avraham saved Lot even though Lot leaving was a complete rejection of his ways
Lech Lecha
Lech Lecha 13:10
Lot checked out the quality of the land, neglecting to check out the quality of the inhabitants who will be his neighbors, which is why he eventually left without any of his belongings
Lech Lecha
Lech Lecha 13:10
Chazal understand multiple levels of a verse
Lech Lecha
Lech Lecha 13:10
Lot choosing to live near the Yarden was indeed choosing better land to live on (unlike Rashi)
Lech Lecha
Lech Lecha 14:7
People didn't like that Avraham introduced Hashem's hashgacha of Hashem in the world, as until then it was all "nature"
Lech Lecha
Lech Lecha 14:12
The reason the 5 kings captured Lot was that they were hoping Avraham would pay a high ransom to free him
Lech Lecha
Lech Lecha 14:14
Avraham saved Lot even though he was not halakhically obligated to put himself in danger to save him, an act of mentschlichkeit
Lech Lecha
Lech Lecha 14:14
Peshat is that Avraham took 318 men, midrash is that he took Eliezer (gematriya 318). One can reconcile and say that he took 318 men, but after telling all the sinners and those afraid to leave, he was left with only him and Eliezer.
Lech Lecha
Lech Lecha 14:20
Money is from Hashem
Lech Lecha
Lech Lecha 14:21
The King of Sedom wanted what was rightfully Avraham's, and Avraham was willing to give it up, an example of the sheli sheli shelcha shelcha being mida tova or midat Sedom
Lech Lecha
Lech Lecha 14:22
Faith in Hashem is more important than amassing wealth (though wealth is not bad)
Lech Lecha
Lech Lecha 14:23
Avraham would not take any of the booty because Hashem really won the battle (and spoils to the victor), not Avraham, so taking some would be declaring that kochi ve-otzem yadi won in battle
Lech Lecha
Lech Lecha 14:24
Avraham was machmir only on himself, those who fought with him collected payment and were not held to his high standard
Lech Lecha
Lech Lecha 15:3
Avraham wanted offspring who would internalize his message, rather than his servant who merely transmitted it
Lech Lecha
Lech Lecha 15:3
Avraham did not doubt Hashem's promise of children; rather even if he had a son he would not get to raise him
Lech Lecha
Lech Lecha 15:8
Avraham asks how he can be sure and Hashem tells him to bring a korban. Gemara Megilla tells us this is ledorot, that we can always bring korbanot (or learn/recite korbanot). This is even though korbanot are for shogeg, since a shogeg left untreated leads one to a meizid.
Lech Lecha
Lech Lecha 15:8
Hashem will keep His promise and give us the land, even if it has to be through Rachamim
Lech Lecha
Lech Lecha 15:14
Herchev Davar: Assimilation doesn't help anti-Semitism (Am Yisrael won't avoid the hatred of Mitzrayim by fitting in)
Lech Lecha
Lech Lecha 15:14
Even if Hashem decreed the slavery, the enslavers need to be punished/judged for doing it
Lech Lecha
Lech Lecha 16:2
Sarah hoped that from Hagar having kids it would trigger something in her that would naturally help her bear children too
Lech Lecha
Lech Lecha 16:5
Sarah afflicted Hagar not out of cruelty, but out of chinukh, showing her she lacks proper respect
Lech Lecha
Lech Lecha 16:6
Herchev Davar: Sarah's (inappropriate) treatement of Hagar wasn't out of kina for her own kavod, but it was kina for kavod Hashem
Lech Lecha
Lech Lecha 16:11
Rashi: He will like to hunt in the desert. Q: Why is that considered a blessing? A: Rambam Deot 6:1 - One should live where his neighbors will influence him positively. If not, move. If there is no option, live alone. So this blessing for Yishmael was a blessing that he will be able to live alone (after being kicked out of Avraham's house, the one holy place there is).
Lech Lecha
Lech Lecha 16:12
The angel told Hagar her son would be a bandit and would be hated. Why? That way she might know how to educate him, like (Shabbat 156b) the mother of Rav Nachman Bar Yitzhak covered his head to have fear of heaven and would not become a thief.
Lech Lecha
Lech Lecha 17:1
Temimut means doing what Hashem wants without asking why and trying to understand
Lech Lecha
Lech Lecha 17:1
There are 2 parts to mila - removing the orla, which is a chisaron, and doing the mila which is adding kedusha
Lech Lecha
Lech Lecha 17:1
If Avraham kept the Torah, why didn't give himself a brit until Hashem told him to do so? Avraham reached all the conclusion by careful thought and analysis, but he is human and could be mistaken. There is no risk if he doesn't eat treif or wear shatnez. But if he is mistaken, by what right can he injure himself by giving himself a brit?
Lech Lecha
Lech Lecha 17:1
Hashem wanted Yitzchak to be holy to raise a nation, so he waited until Avraham was 99 and weakened him further with the mitzva of mila (so he was conceived solely out of ruchniyut)
Lech Lecha
Lech Lecha 17:10
If the Avot kept the Torah before it was given (Yoma 28b), then why didn't Avraham give himself a bris until he was commanded? There wasn't a status of being an arel (uncircumcised) until the mitzvah was given. (Similar to how there wasn't a problem for Yaakov marrying 2 sisters until there was a status of "ishut" (Jewish marriage).
Lech Lecha
Lech Lecha 17:11
The brit is Hashem's brand on us, signifying that we are His avadim, but it is in a private place so the nations won't say we are blemished. For men, this is the brit mila, for women, the dam brit is the dam nida.
Lech Lecha
Lech Lecha 17:13
Mila is like a korban: dam of the korban is mechaper, the korban is kosher only when 8 days old, the korban is eaten as a kapara (like the seuda at a bris). In fact it's greater than a korban: the korban is merely a monetary sacrifice, while a bris is on the body.
Lech Lecha
Lech Lecha 17:17
Hashem reprimanded Sarah and not Avraham for laughing, because when Avraham fell and bowed he showed that he really believed, and his laughter was out of shock, not disbelief
Lech Lecha
Lech Lecha 17:24
Re'em asked why Avraham didn't circumsize himself yet if the Avot kept the Torah (Yoma 28b)? Griz: 1) Since the essence of mila is a brit (contract) between two sides, it can't be done before it's commanded. 2) Just like a slave wears his master's brand, we wear ours. But we can't decide to do that. Only the master can. 3) One can't be considered "mahul" (circumcised) until there is a status of "arel" (uncircumcised). This is also why Yaakov could marry 2 sisters - until there is a concept of Jewish "ishut" (marriage), there was not yet an issue.
Lech Lecha
Lech Lecha 17:27
Mitzvot save and prevent other sins (Haftara)
Vayera
Vayera 18:1
Rashi: Hashem appeared to Avraham in Elonei Mamre because Mamre recommended that he get a bris; Be'er Yoseph: Avraham was asking about periah. Even according to those that said Avraham did mitzvot without Hashem's command, he didn't do the bris a) because Hashem hid it from him to make the nisayon greater, b) he wanted to do it as metzuveh v'oseh and you can only do it once. But once he did the bris, he was only commanded in bris, not periah, and that Avraham did without a command.
Vayera
Vayera 18:1
We do mitzvot because we are commanded, not for any reasons behind the mitzvot
Vayera
Vayera 18:1
Even the desire to be involved in mitzvot is itself a mitzvah
Vayera
Vayera 18:1
Rashi: Mamrei gave Avraham the advice to do the Bris Mila, so Hashem revealed Himself to Avraham in Mamre's land. Gra: All of Avraham's actions were to bring people closer to serving Hashem. His method was to compare Hashem's kind ways to the cruelty of avoda zara asking to burn their children. But now he is being asked to circumcise himself at 99 and babies at 8 days old. Perhaps it would be better to miss out on his own reward for this mitzva in order to continue to bring others closer to Hashem? Aner and Eshkol agreed, but only Mamrei told Avraham to do the Bris. This is also the argument the Satan tried to use to convince Avraham not to do the akeda.
Vayera
Vayera 18:1
When it says Avraham (or David) was "zaken ba bayamim" it is because the upper worlds are called yamim, and the tzaddik lives in those upper worlds even during his physical time on earth. When Avraham is sitting in this verse kechom hayom, it meeans he is sitting surrounded by the "chamimut" (warmth) of kedusha and deveikut. This also explains how Hashem can visit him there, as otherwise it is difficult how Hashem can visit Elonei Mamrei (among non-Jews, etc.).
Vayera
Vayera 18:1
Rashi: Hashem came to visit the sick. Q: How is this learned from the pasuk? A: This pasuk connects the nevua to the location. Most nevuot are related to the person, not to a location. Thus we can conclude there is a specific reason Hashem came there. This is similar to Vayishlach (35:9-13) when Rashi explains that Hashem came to comfort the mourner.
Vayera
Vayera 18:2
Avraham was able to run and greet them because he was first cured by seeing the angel he ran to greet
Vayera
Vayera 18:2
To help others is more important than greeting the presence of the Shekhina
Vayera
Vayera 18:2
Why did Avraham run to them? Was it so they wouldn’t pass by? Then why did he also run to slaughter an animal? Is it because everything a tzaddik does is bezerizut (with alacrity)? A: Hachnasat Orchim (inviting guests) always requires zerizut, integral to the mitzva, more than others. The guests is hungry and in a hurry. (Footnote: this fits with Chizkuni, who said Avraham gave them tongue to save time for stripping apart the rest of the animal.) Rav Chaim Ozer used to skip Shalom Aleichem when he had guests. Can also be related to Taanit 21a where Nachum Ish Gamzu had a poor person die of hunger when he waited him to unload his donkey before feeding him.
Vayera
Vayera 18:2
Rashi: 3 angels came. One to tell Sarah the news of her pregnancy, one to heal Avraham, and one to destroy Sedom, as no angel can do 2 tasks. The one who healed Avraham will then go save Lot. Q: If one can't do 2 tasks, how can one go from Avraham to Lot? Plus there (19:17) sounds like two saved Lot? A: One is to save Lot, but the other can't destroy Sedom until Lot leaves, so he helps Lot leave (thus it's plural). Ramban: They saved Lot out of thanks for having hosted them. Griz: Thus they did it, not by being sent by Hashem, but because it's proper. Thus there is no issue performing two tasks.
Vayera
Vayera 18:2
From Avraham running to his guests they see from his zerizut how important they are to him
Vayera
Vayera 18:3
Shabbat 127 - Welcoming guests is greater than greeting the Shekhina. Q: How do we know it's greater? Maybe it's equal? A: Someone leaving his rebbe backs away, face towards the rebbe. But Avraham went to greet the guests, and it would not be polite to go greet them facing backwards, with his face towards Hashem. The pasuk says he ran "likratam" (towards them), which means he turned his back on the Shekhina. Thus we see greeting guests is greater.
Vayera
Vayera 18:3
Talk to each person individually to show him respect
Vayera
Vayera 18:3
Chazal tell us that inviting guests is greater than speaking to Hashem. This is simply because inviting guests is actually a mitzva, while speaking to Hashem, though very nice and worthwhile, but not technically a mitzva. (Footnote compares this answer to Netziv, that talking to Hashem is the mitzva of Ahavat Hashem, but inviting guests is a passing mitzva, and to Michtav Me'Eliyahu, that inviting guests is a higher presence of Hashem's shekhina than merely talking to Him).
Vayera
Vayera 18:4
1. Rashi: Avraham was concerned they bow to the dust of their feet so he had them wash; Be'er Yoseph: He was talking to the shechina, so he had them wash, like outside the mikdash, and had them sit under the tree rather than go inside. 2. People don't really bow to their dust. Rather they worship their own actions, thinking results are in their own control, and Avraham wanted them to wash off that mentality, as it is like Avoda Zara
Vayera
Vayera 18:4
It is best to do mitzvot yourself; that way your kids will learn how to do them
Vayera
Vayera 18:4
Avraham had his guests sit under a tree so that they can realize that just like the tree exists only due to Hashem, so does everything else. That is the message of Sukkot, when we need to recognize the good He did and it was not due to our strength. That is why the reward for Avraham seating them under the tree was Sukkot (Tanchuma).
Vayera
Vayera 18:4
Rashi: Everything Avraham did in person, Hashem did Himself for Klal Yisrael. Whatever by shaliach (messenger), Hashem did the same. Avraham sent them water to wash their feet (and didn't do it himself), so Hashem had Moshe get them water from a rock. Q: Why didn't Avraham do it himself? A: It wasn't part of serving them, but was just to prevent idols in his home, so he delegated the task.
Vayera
Vayera 18:5
Avraham was a good host, who genuinely wanted to assist others and provide for them. A bad host does it only so people will say he is generous, and thinks others are doing it for the same reason. The litmus test: if you invite someone and they refuse, are you happy or sad? If happy, it's because you just want them to like you. If sad, it's because you are a good host who enjoys providing for others.
Vayera
Vayera 18:5
Avraham said Libchem not Levavchem, as he figured out they were angels. From one letter we can learn many important lessons (he offers another example), as every letter is necessary and contains wisdom.
Vayera
Vayera 18:7
Bava Metzia 86 - Everything Avraham did in person, Hashem later did Himself, and whatever with a shaliach, Hashem did with a shaliach; Be'er Yoseph: Avraham always did chesed, so why is he being judged on this incident? Until now was "teva" but this time was superhuman conviction to do chesed (heat, after a bris, etc.), so Hashem did for us above teva later.
Vayera
Vayera 18:7
Rashi: Avraham gave the food to Yishmael to serve to educate him in mitzvot. Q: Why burden him? It was also the third day after his bris? A: That is the lesson Avraham was trying to teach him - to do mitzvot even when in pain. And that is part of chinuch too.
Vayera
Vayera 18:8
How did Avraham serve milk and meat? It was a ben pekua
Vayera
Vayera 18:8
Avraham didn't serve bread because he was makpid to eat chulin betahara (and Sarah became Nida), and even if they didn't care, he didn't feel it proper to feed people something he would not eat. "The whole Torah is filled with hints like this."
Vayera
Vayera 18:10
How could Sarah laugh? And then deny it? A tzaddik words hard to not even a have a fleeting foolish thought. Sometimes they happen and she thought because she got rid of it right away and didn't want it, it's like it didn't happen. Hashem said it is still a sin.
Vayera
Vayera 18:12
The miracle for Sarah was that she went to being young. Thus having the child in that state was no longer a miracle. The miracle for Avraham was that he fathered a child while remaining old (see 21:2 and 21:7, which explicitly calls him old).
Vayera
Vayera 18:12
The tzaddik works on himself to know Hakadosh Baruch Hu's incredible ways, such that even if he sees a wonder, it won't surprise him at all. To even express happiness about it shows that one did not fully believe it. Sarah says I didn't deny it. I was just happy. But on her madrega, being happy shows a lack of emunah, as there is nothing new or beyond Hashem.
Vayera
Vayera 18:13
Hashem reprimanded Sarah and not Avraham for laughing, because when Avraham fell and bowed he showed that he really believed, and his laughter was out of shock, not disbelief
Vayera
Vayera 18:15
Sarah didn't know they were malakhim, which is why she didn't believe them
Vayera
Vayera 18:17
People who excel in an area really notice flaws in that area
Vayera
Vayera 18:17
After Hashem praised Avraham, Avraham declared he is like dirt, to teach us that after being praised one should not get proud but should lower himself even more.
Vayera
Vayera 18:18
Sometimes the right thing is to want justice, not pity
Vayera
Vayera 18:19
Because Hashem promised to make Avraham into a great nation and to give him the land of Israel, He had to inform Avraham about destroying Sedom because it's the land He gave him, and he may need it for his great nation.
Vayera
Vayera 18:19
There were other tzaddikim in Avraham's time, but he went out of his way so much to spread the word of Hashem that Hashem made sure he would have offspring to continue his mission
Vayera
Vayera 18:19
Hashem watched Avraham and knew that he would teach his children to be proper
Vayera
Vayera 18:19
Why would Avraham teach his children to serve Hashem to get reward? Because that is how we start with educating children (Rambam Teshuva 10:5), until they can do it for the right reason.
Vayera
Vayera 18:21
Hashem assessed that the people of Sedom were so bad that none would speak out against the bad being done to Lot
Vayera
Vayera 18:22
A koach ha-mashchit doesn't distinguish between a rasha and a tzaddik she-aino gamur, so Avraham davened for Sedom to be saved to save a tzaddik she-aino gamur (because a tzaddik gamur would be saved anyway)
Vayera
Vayera 18:26
Lot's family did not deserve to be saved. Their one saving grace: Actually believing that Hashem will destroy Sodom (unlike his sons-in-law who did not believe that). If you actually believe, you don't need to turn back to see it come true. If you are unsure, you will feel the need to turn back to see that it came true. That is why his wife was punished when she turned back - she did not actually believe and therefore did not deserve to be saved.
Vayera
Vayera 18:27
The downfall of Sodom was that they did not learn from Avraham to believe in Hashem and be kind to others. When someone is great, we should learn from them, but we can't fault people who don't learn from someone simple. Avraham's defense of Sodom was that he is like dirt, and why should they be expected to learn from someone so simple?
Vayera
Vayera 18:28
People are judged for what they could have been and not only what they did
Vayera
Vayera 18:28
When Avraham realizes there aren't 50 righteous people to save Sodom, he says "ulai yechsurun" (maybe they are lacking) 5. Why not just say 45? A tzaddik needs to daven for the needs of his community, and he can only do that by meeting them, which lowers his 100% kedusha and deveikut an iota. But they are necessary for the minyan, to the point that Chazal say that a tefilla that doesn't include poshei Yisrael won't be answered. So the 50 tzaddikim (5 minyanim) really needs 5 reshaim, so he is saying to remove those 5 and get to 45.
Vayera
Vayera 18:29
Lot did welcome guests, so he did not deserve to be destroyed with Sodom, and Hashem could have saved him there without him leaving. But when Hashem remembered how he abandoned Avraham and went to live among bad people, He was going to let him be punished too, which is why Lot had to flee.
Vayera
Vayera 19:3
Lot served the angels wine, as he always had wine (as we see from his downfall), unlike Avraham who served wine only to guests who were accustomed to wine
Vayera
Vayera 19:9
A guest who violates local ordinances gets punished worse; a judge who violates laws gets punished harshly; Lot was doubly bad
Vayera
Vayera 19:11
Steipler: Even after losing the ability to see, they felt for the door to break it down, as they did not learn their lesson. Lot's sons-in-law mocked him saying Sedom would be destroyed despite experiencing this miracle as well.
Vayera
Vayera 19:13
The angels said they would destroy, and should have said Hashem will, and they were punished with having to correct themselves then and not do anything more for 138 years (until Yaakov). Similar punishments for Moshe, Shmuel, David, and Devora.
Vayera
Vayera 19:15
People should not make decisions based on making more money
Vayera
Vayera 19:17
If an angel was sent to save Lot, why did Lot have to run away himself (and ask the angel to save a nearby town to make it more likely he could get there in time)? Lot needed to do teshuva for living in Sodom, so he had to run away from Sodom himself. That is also why he was told not to look back, as he really needed to disconnect from it.
Vayera
Vayera 19:17
Thinking and associating with bad things can lead one to be bad
Vayera
Vayera 19:24
Hashem punished the land of Sodom because the land was the cause of their evil: they didn't want guests coming to ruin their land so they made crooked laws. That made them worse than others who just stole, as they turned it into an ideology, so that young and old came to protest Lot when he invited a guest in.
Vayera
Vayera 19:26
Lot's wife kept looking back and was walking slowly, so she ended up covered in the salt that poured from the sky (a slightly more rationalist explanation than turning into a pillar of salt, which he says is the more common explanation)
Vayera
Vayera 19:29
Many were just as bad as Sodom, but because they were in Eretz Yisrael they got punished (Ramban). This is a sign for the future nation to keep the Torah so the land won't spit them out.
Vayera
Vayera 20:7
There were 2 sins: a) arayot - Avimelech taking a married woman, b) Issur gezel. Rambam Melachim 9:14 - The people of Shechem were all chayav mita for not prosecuting the gezel in their midst. So too in the case of Avimelech. The whole am/nation/town is guilty of not enforcing dinim, which for bnei Noach is a chiyuv mita.
Vayera
Vayera 20:7
A bein adam le-chavero sin is also bein adam le-makom
Vayera
Vayera 20:8
Avimelech's answer is repetitive. But there are two parts to the Noachide Law of courts - to judge those who sin and to warn others about it. The former can happen only when they know about a crime and who did it, though warning can happen once they know of a crime even if they don't know who did it.
Vayera
Vayera 20:10
When Avimelech asks why Avraham said Sarah was his sister, he is saying that makes sense in Mitzrayim where they live a life of licentiousness, but not in Gerar. 1) Answer of Netziv and Malbim - They don't do licentiousness, but not out of fear of Heaven. Only out of their own rational logic, and thus Avraham didn't trust it. 2) Why would Avraham be afraid of them killing him if they can just forcibly take Sarah from him and leave him alive? Why would they choose murder rather than adultery? Rashi 34:7 - Since the flood the nations avoided arayot (relations with someone else's wife). So Avraham knew they didn't keep the 7 mitzvot, and were only abiding by their own rule of arayot, which he didn't trust.
Vayera
Vayera 20:11
Even if someone acts properly but it is because he decided, he might not act properly with sufficient temptation, and the only way to counter that is with Yirat Shamayim
Vayera
Vayera 20:11
When morals are based on human logic and conviction they are not steadfast
Vayera
Vayera 21:1
If Sarah got pregnant a few years later, there would be no room for the cynics to suggest it's Avimelech's child. But Hashem wanted to keep His word that it would happen within a year, so He had to make Yitzhak look exactly like Avraham.
Vayera
Vayera 21:3
Sometimes salvation is a miracle; sometimes it's nature
Vayera
Vayera 21:6
Sarah said everyone will laugh because Hashem just said Avraham will have a baby, but He never guaranteed she will be able to nurse him, so the fact that she has milk is just to make people happy
Vayera
Vayera 21:7
Bava Metzia 87a - Sarah nursed the babies of all the ministers' children, and this was good news for Avraham, as by nursing them they would imbibe her kedusha and merit yirat shamayim (Tosafot Avoda Zara 10b - The same happened to Antoninus.)
Vayera
Vayera 21:9
Different explanations as to what Yishmael did wrong to deserve being kicked out
Vayera
Vayera 21:10
Yishmael could have been influenced to be good by Yitzhak, but because he also could have negatively influenced Yitzhak, Sarah opted to banish him
Vayera
Vayera 21:10
Why didn’t Avraham keep Yishmael at home and influence him to repent? 1) As long as he is home playing with Yitzhak, he can ruin Yitzhak's purity. Even if Yishmael will eventually repent, in the meantime he could tarnish Yitzhak. 2) As long as a person's home is perfectly straight, he can bring others closer. Avraham would not be able to do that in the meantime with Yishmael in his home.
Vayera
Vayera 21:12
When Hashem tells Avraham to listen to Sarah, he says "bekola" (and not "lekola"), which means not necessarily to follow her instructions, but to read into her words and see what she really wants/means
Vayera
Vayera 21:20
Avraham learned that one should live where his neighbors will influence him positively. If not, move. If there is no option, live alone. This also explains the blessing for Yishmael (16:11), a blessing that he will be able to live alone.
Vayera
Vayera 21:22
Why immediately after making the brit did Avraham mention the stolen wells? What's the connection? Reb Chaim: You can't make a brit with people who don't keep the 7 Noachide laws. So Avraham said they stole and didn't judge the thief.
Vayera
Vayera 21:33
Midrash Tehillim and Rashi Ketubot 9: Eshel stands for achila, shtiya, and leviya (eating, drinking, and escorting). Gra: With this, Avraham fixed Adam's sin of eating, Noach's sin of drinking, and Sodom's sin of escorting. Footnote: Mei Shlomo - The home of a rich and generous host who used to welcome and feed lots of guests burnt down. Gra was asked why his mitzva didn't protect his home. Gra answered that he didn't escort the guests out, left with only the aish (fire) of eshel.
Vayera
Vayera 22:1
Avraham's test was greater than Yitzhak's because people would rather die than be lacking something
Vayera
Vayera 22:1
The pasuk says it is right after the previous incident (of Yishmael getting sent away) as the whole akeda test was to show Avraham's love for Hashem was greater than for his son. But people might suggest he is cruel to Yitzhak because he is Avimelech's son. Since Avraham sent away Yishmael, everyone realizes it's because he believes that Yitzhak is his one true son. Now the akeda can be a proper test.
Vayera
Vayera 22:1
Someone who loves the king will praise him, if they love him more they will spend their money on his praise, and if even more, they will give their life for him. Avraham went above and beyond all that in a superhuman way, not looking for reward, which is why this nisayon is one that we hope for zechut from and we use to spread the concept of Ahavat Hashem to the nations with.
Vayera
Vayera 22:2
Hashem did not tell Avraham to sacrifice Yitzhak, only to put him up on an altar. Avraham assumed the rest, which is why he brought along wood, fire, and a knife. As soon as he tied up Yitzhak, he was done.
Vayera
Vayera 22:2
Rashi: Hashem said to put Yitzhak on the altar to make him an olah (burnt-offering), but never said to sacrifice him. Griz: Even if He never commanded to sacrifice, that is one of the laws of an olah. Practically, it matters in terms of whether Avraham actually fulfilled his command, despite being stopped before sacrificing. If the command was to sacrifice, he didn't fulfill it. If it was to make him an olah, he did.
Vayera
Vayera 22:2
We get reward for each madrega of Avraham, for being willing to slaughter his son, his only son, his beloved son (5637).
Vayera
Vayera 22:4
Midrash based on Hoshea 6:2 - We get fed due to reward for Avraham's actions. Q: Reward is not in this world, and the reward of the next world is better than all the pleasures of this world? A: The reward of the mitzva itself is only in the next world, but the zerizut (alacrity) and hidur (beautiful way in which a mitzva is performed) that does get rewarded in this world. Thus the Torah tells us of all of Avraham's prep, waking up early, saddling his own animal, chopping wood, etc. Thus the verse in Hoshea used the word "miyomayim" (from two days), as we get the reward for the 2 days of prep for the akeda on day 3.
Vayera
Vayera 22:4
Yalkut - The area of land of Har Hamoriya (later to hold the Temples) was deep. Hashem said it is more fitting for it to be elevated, and lifted it up. Moriya=miyirato na'asah har (from His fear it became a mountain). Tosefta Berachot 1:16 - The shekhina won't return unless it's elevated again. Ta'anit ch. 4 - One of the 5 tragedies that befell us on Tisha B'Av was that Turnusrufus plowed the mountain over to make it flat (to prevent the shekhina's return).
Vayera
Vayera 22:5
Hashem told Avraham that Yitzhak is his son and that Yishmael is not his son, so Avraham mentioned the "am ha-chamor" to reinforce this idea in his heart at the time of the akeida because he didn't want to revert to thinking of Yishmael as his son once Yitzhak would be sacrificed
Vayera
Vayera 22:6
Why is there such praise for Avraham in the akeida? Haven't thousands given their lives for Hashem over the years? Rav Chaim: Avraham was promised offspring through Yitzhak. Without him there is no Am Yisrael, Torah, Eretz Yisrael, or more. So it's not only his son's life on the line, but all those promises.
Vayera
Vayera 22:7
Why did Yitzhak ask about where the sheep is only after the 3 days? Because only then was he given the wood to carry, and that would be me'ila (misuse) of a sacrifice. In Hoshanot we say that Yitzhak was actually screaming that he wanted to be the sacrifice.
Vayera
Vayera 22:11
Q: Angel says you did not save your son from me (mimeni). Chas veshalom to say that Avraham was going to offer his son to the malach? A: For every mitzva we do, an angel is created. According to the love, alacrity, fear, and intent of the mitzva, that is the level and stature of the angel created. The malach created by Avraham's actions now is the one talking to him. He is saying "mimeni" - from my great stature - I know the high level of your yirat Hashem.
Vayera
Vayera 22:11
When you do a mitzvah it creates a malakh, and that malakh called out to Avraham to stop, because if he continued, that malakh would cease to exist (because it would instead be an aveira)
Vayera
Vayera 22:12
Since Hashem did not tell Avraham to sacrifice Yitzhak, only to put him up on an altar, Avraham already passed the test as soon as he was tied up. Hashem knew already that he feared Him, but He made it like He did not know so that Avraham would pass the test and then all would know.
Vayera
Vayera 22:12
Fear of God means fear of murder; it was harder for Avraham to kill his son than kill himself
Vayera
Vayera 22:12
Q: Angel says that "ata" (now) I know that you fear Hashem. He was already a tzaddik! A: The Torah mentions a long life for only 2 mitzvot: honoring parents and sending the mother bird. We can only know someone is a complete oved Hashem if he is able to use two opposite midot to serve Hashem. If someone is always generous, that might just be his nature. Only if he is able to use his cruel side to serve Hashem do we know. Thus, not only honoring parents, a sign of compassion, but also sending away the mother bird, a sign of cruelty (Yerushalmi: sometimes the mother is so pained it goes and drowns), has that reward. Only "now" that Avraham showed he serve Hashem even if it would be cruel do we know he is a complete tzaddik.
Vayera
Vayera 22:12
Rashi: Hashem said I never change my command. I never said sacrifice him, only to put him on the altar. Rav Chaim: Did Avraham misunderstand? Was it not such a great test? Rather, it's one of the laws of an olah that he must be sacrificed. Thus, Avraham actually fulfilled his command, and Yitzhak still had that status, which is why in 26:2, Yitzhak is told not to leave Eretz Yisrael.
Vayera
Vayera 22:12
Nisayon-Nes - through the nisayon Avraham passed we are zocheh now to nissim (5635). Avraham was oved me-ahava, which is higher than yira. So why is yira mentioned? His avodat Hashem put his ratzon in sync with Hashem and so even though Hashem didn't really want Yitzhak killed, Avraham followed the instructions anyway - that was the nisayon, to go against the feeling of doing what Hashem wants (5641).
Vayera
Vayera 22:13
Rosh Hashanah 16a - Use the ram so I will remember akedat Yitzhak ben Avraham; Be'er Yoseph: Did we need to be told ben Avraham?!? Midrash: Yitzhak told Avraham to tie him up so he wouldn't react and violate kibbud av during the akeda. The ikar of being tied up was therefore Yitzhak's idea to honor Avraham (even if the ikar of the sacrifice was from Hashem, the ikar of being tied up was his own initiative).
Vayera
Vayera 22:13
Avraham needed to show he was serious that he would sacrifice his son, so he had to sacrifice SOMETHING
Vayera
Vayera 22:15
Avraham still wanted to slaughter Yitzhak, and that interest was pleasing, because now he was no longer forced
Vayera
Vayera 22:18
Even though the angels destroying Sedom arrived there, Avraham was still davening for Sedom (also, people of Sedom near Avraham should have learned from him, being that he was so close)
Vayera
Vayera 22:19
Yitzhak did not return home but instead went to learn Torah from Shem. Why now? 1) Since he was a korban, Avraham did not want Yitzhak to serve him. 2) To placate Sarah he told her he was sending Yitzhak to learn Torah, so now he is keeping his word.
Vayera
Vayera 22:19
In 22:6, Rashi comments that Avraham and Yitzhak walked "yachdav" (together) to the event, with equal excitement. Q: Why no comment on the yachdav in this verse? A: When a person does something routine, it's hard to get excited. Only when he does something big or monumental does he get excited. One might even get haughty from it. Avraham and Yitzhak did not let it get to their heads. Just like the lads accompanying them remained the same, they also did not change.
Vayera
Vayera 22:20
A lot of people (non-Jews) are necessary to provide for the needs of one God-fearing Jew
Chayei Sarah
Chayei Sarah 23:1
Rashi: Sarah was as pretty at 20 as at 7. What kind of praise is that for Sarah? Praise her midot and good deeds! Despite everyone around her being enthralled by her beauty, Sarah did not let that get to her head and instead worked on herself to get ruach hakodesh (greater than Avraham), and therefore at 20, her concept of her beauty was like that of a 7-year-old, who does not care about it at all.
Chayei Sarah
Chayei Sarah 23:1
Despite pain, Sarah was able to continue doing good deeds to others in the same manner
Chayei Sarah
Chayei Sarah 23:1
Sarah was greater in Ruach Hakodesh than Avraham
Chayei Sarah
Chayei Sarah 23:1
Why mention Sarah's beauty being like a 7-year-old? A person throughout life has to work on 2 things: a) not sinning b) even that which is permitted (like eating, drinking, and clothing), should be done for the sake of heaven. One who does that will always feel they have enough and not yearn for more. Sarah was not only without sin, but also wasn't desiring of more clothing and jewelry.
Chayei Sarah
Chayei Sarah 23:1
Rashi 16:5 - Sarah was annoyed that Avraham prayed only for him to have a kid and not that the kid will be from her too. Q: Why didn't Avraham pray for her too? A: Rambam Berachot 10:22 - It's a tefillat shav (wasteful prayer) to pray for the past. Yevamot 64b: Sarah was an ailonit (undeveloped woman). She didn't even have a womb (Rashi: to give birth this was miraculously changed). Griz: Thus Avraham could not pray for her. For him it was only due to aging. Also: this explains the Rashi at the opening of Chayei Sarah - At 100 she was like at 20 for sin. For a gadol/gedola, even if there is no heavenly punishment, there is still a sin. But Sarah still had the status of a ketana.
Chayei Sarah
Chayei Sarah 23:2
Sarah believed in Hashem even though the giants of Kiryat Arba managed to convince everyone else He did not exist
Chayei Sarah
Chayei Sarah 23:2
Rashi: Sarah died from hearing the news of the akeda. Why - if sheluchei mitzva are protected? Sometimes when one is due to die, Hashem will let them die as part of the mitzva, so it is similar to dying al kiddush Hashem.
Chayei Sarah
Chayei Sarah 23:3
Avraham was concerned that Bnei Cheit would stop him from acquiring the plot from Ephron. So he made thim his partners in making it happen. The best advice to overcome opposition is to turn them into agents to make what you want happen.
Chayei Sarah
Chayei Sarah 23:4
Pesukim mention burying the dead here 7 times, once with the word dead before the word buried. 6 are for the 3 Avot who will be buried there with their spouses. One is for Eisav's head (Sota 13a). Since (Berachot 40) a rasha in his life is already dead, and a tzaddik is alive even after his physical death, 6 times the word for burial appears 6 times before the dead and once after.
Chayei Sarah
Chayei Sarah 23:4
The custom was not to sell an achuzat kever to a ger; so Avraham wanted to get it as a "gift"; instead he just bought an achuza stam, and used it for an achuzat kever
Chayei Sarah
Chayei Sarah 23:6
Avraham insisted on dealing with one person, because even if the klal is generous, when it comes down to it, each specific person could have chased him away to the next person's field
Chayei Sarah
Chayei Sarah 23:6
Avraham was recognized as the leader of the world
Chayei Sarah
Chayei Sarah 23:16
Midrash: Efron wanted Avraham's money so his name is written without a vav; Avraham was blessed that anyone who interacted with him for even an insignificant transaction was blessed, and Efron did a major sale with Avraham, but yet instead of being blessed he did not gain from this transaction, as he just was trying to take a large chunk of money from Avraham
Chayei Sarah
Chayei Sarah 23:17
Seeing Ma'arat Hamachpela should remind you of Torah and mitzvot (like Tzitzit)
Chayei Sarah
Chayei Sarah 23:19
From Avraham we can learn to be generous and to give in
Chayei Sarah
Chayei Sarah 23:19
Hashem made Avraham great already in his lifetime
Chayei Sarah
Chayei Sarah 24:1
Rashi: Bakol is gematriya ben (a son), as Yitzhak needed a shidduch; Didn't we know Avraham had a son? Why did we need gematriya to prove it? Rather, Eliezer wanted Yitzhak to marry his daughter, and Avraham said he couldn't because someone blessed can't join with someone cursed. But we don't yet know that Yitzhak is blessed (until Avraham dies). So this is needed to show that Yitzhak is included in Avraham's blessings
Chayei Sarah
Chayei Sarah 24:1
Midrash Rabba: Sometimes people are zikna (old) but not "ba bayamim" or vice versa. Avraham was both. Zohar: When a person dies, his "days" gather to escort him and show Hashem how a tzaddik used each day for Torah and mitzvot. Unlike reshaim whose days are too embarrassed to show up.
Chayei Sarah
Chayei Sarah 24:1
People age (and start to look/act old) prematurely when they have a lot of worries and hardships. Avraham did not have this, and aged only at the appropriate time. That is why Bava Batra 16b points out that he did not have a daughter - if he had one he would have worried so much about her appropriate shidduch that he would have aged prematurely.
Chayei Sarah
Chayei Sarah 24:1
It is a parent's responsibility to see to it that his child is able to find an appropriate partner
Chayei Sarah
Chayei Sarah 24:1
Avraham made Eliezer find a wife from overseas, and swear, because he was getting old, no one nearby was fitting, and he feared that because of his wealth inappropriate people would try to convince Eliezer
Chayei Sarah
Chayei Sarah 24:2
Eliezer knew how to speak to people properly in different situations
Chayei Sarah
Chayei Sarah 24:2
Eliezer was entrusted to be in charge of Avraham's old household and all his money, but when it came to Yitzhak's spiritual wellbeing, Avraham made Eliezer swear. This is the opposite of most people who carefully guard money with insurance and guarantors, but trust just anyone to be teachers and rabbis.
Chayei Sarah
Chayei Sarah 24:3
Avraham was willing to have Yitzhak marry someone around bad emunot and deot as they are not transferred, rather than someone with bad midot, which do get transferred
Chayei Sarah
Chayei Sarah 24:3
Avraham didn't want a Caananite wife for Yitzhak because a bad wife will lead a person astray, which is why this paragraph should be read by a groom on his wedding day
Chayei Sarah
Chayei Sarah 24:4
Eved Avraham had already chosen Rivka for Yitzhak, and really wanted to just have the test confirm his choice
Chayei Sarah
Chayei Sarah 24:7
Avraham improved over Shem and Eiver because he tried to spread the word so that people would do mitzvot, even to people who might only do some, hoping it would eventually catch on
Chayei Sarah
Chayei Sarah 24:8
It's very important to live among proper and righteous people
Chayei Sarah
Chayei Sarah 24:13
Eliezer stayed outside of town to look for a wife for Yitzhak, as checking her beauty and yichus can be done anywhere, but checking her midot is easier than in town, where she might not do it out of tzeniut or might only do it because her parents told her to do so.
Chayei Sarah
Chayei Sarah 24:14
Eliezer's plan was to test Rivka's midot and intelligence; since there was no cup he would have to drink from her container; if she took it home it showed lack of intelligence about germs, and if she spilled it out it showed lack of midot; the only solution was to take her container and give that water to the camels
Chayei Sarah
Chayei Sarah 24:14
The person asking for help should not ask for all he needs, but the person helping should realize to do more
Chayei Sarah
Chayei Sarah 24:14
One can daven for a neis like Eliezer, but one should not be menachesh to do what he did
Chayei Sarah
Chayei Sarah 24:16
Onkelos: Yitzhak saw that all matters of Sarah were restored so he married Rivka. Griz: The whole story of Eliezer finding Rivka was filled with open miracles: quick trip, his test working out, them trying to kill him and he miraculously was saved, etc. Rashi: Eliezer told all this to Yitzhak. Nonetheless, Yitzhak did not decide based on those miracles.
Chayei Sarah
Chayei Sarah 24:16
Eliezer chose Rivka because she was beautiful and modest
Chayei Sarah
Chayei Sarah 24:20
From Rivka's zerizut Eliezer can tell helping him is important to her
Chayei Sarah
Chayei Sarah 24:22
Eliezer merely prepared the jewelry and didn't give it until he verified her identity (as he later told them), as that would be crazy
Chayei Sarah
Chayei Sarah 24:22
Eliezer was checking not only whether she did chesed, but whether it was lishma or looking for reward
Chayei Sarah
Chayei Sarah 24:29
If Eliezer gave Rivka jewelry, even Lavan knows it is wrong to not return the favor by inviting him home
Chayei Sarah
Chayei Sarah 24:31
Rashi: Lavan removed the idols from his home so Eliezer could stay there. Q: How did Lavan know? A: Eliezer asked Rivka if she had a place "lanu" (for us) to stay. Onkelos: atar kasher (a kosher place). Rivka knew there was avoda zara in her home so she just answered that she had a place, not a place for you. Thus when she told Lavan he knew what he had to do.
Chayei Sarah
Chayei Sarah 24:34
Eliezer opened with stating that he was Avraham's eved, and was zocheh to go from cursed to blessed. We can also do that through our mitzvot and emunah (5632). He faithfully acted as Avraham's eved and was zocheh to be blessed, so too we should use our emunah in galut, and during the week for Shabbat (5634). Eliezer didn't daven to be free, as he preferred being the best eved, and we can all learn to be the best in our current circumstances (5639).
Chayei Sarah
Chayei Sarah 24:37
Sometimes people want their son-in-law to have yichus to a talmid chacham but not for the son-in-law to be one himself, which is why Eliezer discussed only Avraham and didn't talk about Yitzhak
Chayei Sarah
Chayei Sarah 24:39
When Eliezer was acting properly he was an "ish"; otherwise he was an "eved"
Chayei Sarah
Chayei Sarah 24:39
Rashi: Eliezer had a daughter he wanted Yitzchak to marry and he was actually hoping that the potential wife would not want to come back with him. Q: Why did Chazal suspect him? A: There is a difference between pen" and "ulai." Pen is used when the person doesn't want something to happen (see Devarim 11:16, 15:9, 29:17). Thus Chazal say it's a word of a negative commandment. Ulai is used when the person wants something to happen (see Bereishit 16:2, 18:24, 32:21, Shemot 32:30, Bemidbar 22:11).
Chayei Sarah
Chayei Sarah 24:39
Eliezer was concerned whether his plans would get in the way of fulfulling his shlichut, so he davened for success (5632). We can't fathom the high level our Avot were on so it is hard to learn from them, so instead we can learn a lot from their servant, which is why this parasha is so detailed (5641).
Chayei Sarah
Chayei Sarah 24:39
Why did he mention that he asked Avraham what if the daughter doesn't want to come? 1. So they don't suspect him of lying by telling too fantastic a tale, making it seem like he just wants to do his job and be done - so he tells them that he actually doesn't want it to happen. 2. To make them want to send her, like a good salesman, he told them about greater demand so that they will decide quickly to do it.
Chayei Sarah
Chayei Sarah 24:42
From Eliezer we can learn how to faithfully carry out our duties, putting one's personal interests aside
Chayei Sarah
Chayei Sarah 24:50
Lavan purposefully spoke up before his father so that Eliezer would know they lacked manners and would decide not to let Yitzhak marry Rivka who comes from such a family.
Chayei Sarah
Chayei Sarah 24:51
Rivka was kind to Eliezer and his camels, which surprised Lavan and Betuel, as she clearly did not learn that from them. Therefore they agreed to let her go marry, so that she would not end up extending kindnesses and inviting people into their home at their expense.
Chayei Sarah
Chayei Sarah 24:55
Betuel was Yitzhak's cousin and was immediately happy with Rivka marrying him, which is why he no longer talks or needs to be convinced (unlike Rashi who says he was against and therefore an angel killed him)
Chayei Sarah
Chayei Sarah 24:56
Eliezer wanted to hurry back because he was successful
Chayei Sarah
Chayei Sarah 24:62
Hashem arranged that Rivka would be scared of Yitzhak from day one to facilitate the brachot story
Chayei Sarah
Chayei Sarah 24:64
Rivka bowed out of honor, and covered herself out of fear
Chayei Sarah
Chayei Sarah 24:67
Onkelos: Yitzhak saw that all matters of Sarah were restored so he married Rivka. Griz: The whole story of Eliezer finding Rivka was filled with open miracles: quick trip, his test working out, them trying to kill him and he miraculously was saved, etc. Rashi: Eliezer told all this to Yitzhak. Nonetheless, Yitzhak did not decide based on those miracles. (This is similar to Rambam Yesodei Hatorah 8 - The nation believed Moshe not due to the miraculous signs he performed for them.)
Chayei Sarah
Chayei Sarah 25:7
To "live" is to be an oveid Hashem. Until Avraham discovered Hashem he wasn't "living." He did teshuva and was metaken that time too.
Chayei Sarah
Chayei Sarah 25:7
The Avot kept the whole Torah, which explains the way their lifespan is counted
Chayei Sarah
Chayei Sarah 25:8
Avraham had everything he needed and did not desire anything extra beyond what he had
Chayei Sarah
Chayei Sarah 25:9
Yishmael did teshuva
Chayei Sarah
Chayei Sarah 25:17
The count of Yishmael's years tells you not only about the quantity of Yaakov's but also the quality
Chayei Sarah
Chayei Sarah 26:3
Kiddushin 82 - Rabbi Meir: Teach your child an easy and clean profession. Rabbi Nehorai: I will teach my son only Torah. Eiruvin 13 - Rabbi Meir is Rabbi Nehorai. Stira? Berachot 35 - Rabbi Yishmael: Work the land. Rashbi: Learn Torah and others will work it for you. Abayei: Many followed Rabbi Yishmael and succeeded and many followed Rashbi and failed. This means that halacha is like Rabbi Yishmael. Yet, Rambam Shemita 13:13 - Anyone can decide to be like Shevet Levi and dedicate his life to Torah and Hashem will provide for him. That means that even if halacha is like Rabbi Yishmael people can still opt to follow Rashbi on this. This pasuk teaches us that Avraham kept the Torah before it was given. That includes even Avraham's choice to follow Rashbi on this. (Appears as Parashat Chayei Sarah but quotes a verse from Toldot.)
Toldot
Toldot 25:19
The leitzanim (not reshaim) would joke that Sarah got pregnant from Avimelech because it was as a result of her humiliation at that incident that she was zochah to children, like saying a butter salesman built his home out of butter, and because people would forget it was a joke and take it literally, Hashem made Yitzhak look like Avraham
Toldot
Toldot 25:19
Despite spreading Hashem's existence to the world, Yitzhak failed to spread it to his son Eisav
Toldot
Toldot 25:19
From Yitzhak we learn about mesirut nefesh (so even though we are told less about Yitzhak than about Avraham or Yaakov, we learn an equally important lesson from him).
Toldot
Toldot 25:19
Rashi: Hashem made Yitzhak look like Avraham because the clowns joked that Sarah got pregnant from Avimelech. Q: But even if they deny the miracle for Avraham, Sarah's miracle was still big? A: Avraham was the one spreading the word of Hashem, so it was his miracle they felt a greater need to deny. (Printed as 28:19)
Toldot
Toldot 25:19
From all of Yitzhak's actions and behavior it was clear that he is Avraham's son, unlike Yishmael.
Toldot
Toldot 25:19
Hashem made Yitzhak look like Avraham so everyone would know it's his child; Hashem did the same for David and Kalav, so no one should think he is Naval's child
Toldot
Toldot 25:19
Rashi: The leitzanim (clowns/jokesters) of the generation said Yitzhak was the child of Sarah and Avimelech, so Hashem made Yitzhak look just like Avraham. Q: What is the point of their joke? The main miracle is Sarah having a child, as Avraham already had Yishmael. Griz: The clowns don't want to believe Hashem performed a miracle for Avraham, and would prefer to believe any nonsense instead of that.
Toldot
Toldot 25:19
Rashi: The leitzanim (clowns/jokesters) of the generation said Yitzhak was the child of Sarah and Avimelech, so Hashem made Yitzhak look just like Avraham. Q: What is the point of their joke? The main miracle is Sarah having a child, as Avraham already had Yishmael. A: Ramban 46:15 - Torah doesn't mention all miracles. Only ones predicted by a navi or foretold by a malach. Griz: We see the whole point of a miracle in the Torah is only the lesson we can learn from it. This miracle proves Hashem kept His promise to Avraham, and the leitzanim said it was a miracle for Avimelech instead.
Toldot
Toldot 25:20
Rashi: It lists Rivka's family members to show that she became great despite her surroundings; Be'er Yoseph - But we don't know anything good about her yet? The fact that she lived in Aram, the hotbed of soothsayers and fortune tellers, and she had an issue and went to ask Hashem rather than a wizard, shows her greatness.
Toldot
Toldot 25:21
The verse first says that he prayed and then provides the reason - she was barren. This is because the reason she was barren was so that he would pray, not that he prayed because she was barren
Toldot
Toldot 25:22
Berachot 10 - Chizkiya saw in ruach hakodesh that he would have descendants who were reshaim and therefore was opting to not have children. Yeshayahu reprimanded him, as he is still mechuyav in peru urevu. We can infer that without the chiyuv, Chizkiya is correct. Therefore Rivka, after feeling Eisav's desire to do avoda zara, wondered why she should go through birthing Eisav, as she is not obligated in peru urevu. That's why she says "anochi" as Yitzhak is obligated.
Toldot
Toldot 25:22
Berachot 10 - Chizkiya saw in ruach hakodesh that he would have descendants who were reshaim and therefore was opting to not have children. Yeshayahu reprimanded him, as he is still mechuyav in peru urevu. We can infer that without the chiyuv, Chizkiya is correct. Therefore Rivka, after feeling Eisav's desire to do avoda zara, wondered why she should go through birthing Eisav, as she is not obligated in peru urevu. That's why she says "anochi" as Yitzhak is obligated. (Printed as 28:22)
Toldot
Toldot 25:22
What was Rivka concerned about and what answer did she receive? Sanhedrin 101b - Yeravam proved that if you leave a tzaddik with a rasha long enough, the tzaddik can be convinced to sin. Griz: Rivka was concerned that would happen to her righteous son. So the answer "mimei'ayich yiparedu" (they will be separated from your bowels) told her not to be concerned, as the evil son will immediately part ways and not be able to influence the righteous one.
Toldot
Toldot 25:25
Everyone (plural) called him Eisav, while for Yaakov it says Yitzhak (singular) called him Yaakov. Since Eisav was red he did not have a bris, and when he grew up he refused. So he was never actually named by Yitzhak.
Toldot
Toldot 25:27
Rashi: Eisav asked how to tithe salt, fooling Yitzhak into thinking he is righteous; Be'er Yoseph - He asked how, not whether, and the answer should be the same as tithing anything else? He was asking how to tithe something that's not edible for humans (yet) and a person decides to eat it, and wants to calculate the proper ma'aser (minus the salt)
Toldot
Toldot 25:27
The behavior of Eisav and Yaakov differed only once they grew out of chinukh age (and Avraham died)
Toldot
Toldot 25:27
Rashi: Eisav knew to trick his father by asking how to tithe salt and hay. KS: This would lead his father to think that he will give tithes to talmidei chachamim, giving them salt for their bread and hay to sleep on.
Toldot
Toldot 25:27
Despite sharing a womb, Eisav and Yaakov were complete opposites in terms of their temperament, values (ruchniyut vs. gashmiyut), and passions
Toldot
Toldot 25:28
Yitzhak loved Eisav because he wasn't naturally good and he managed to overcome his nature in certain areas; Rivka got a nevua that one would be good and one would be bad, and seeing Yaakov was good she knew Eisav was bad, and therefore she wasn't fooled
Toldot
Toldot 25:28
Yitzhak ALSO loved Eisav, while Rivka loved only Yaakov; Yitzhak thought Eisav could Yissachar-Zevulun partner with Yaakov and Rivka saw that was not a possibility
Toldot
Toldot 25:29
Many hunters chase animals in the woods and can get lost for days on end, returning hungry and thirsty. Eisav returned so tired and frail that he could not even lift the food to his mouth (which is why he had to ask Yaakov to pour it down his mouth).
Toldot
Toldot 25:29
Eisav denied schar ve'onesh and techiyat hameitim when he heard Avraham died, not because he felt that way, but because his ta'ava to continue sinning was able to mislead him so he could justify his actions and guilty conscience
Toldot
Toldot 25:29
The bekhor's responsibility is to feed the family, and Esav was ignoring that, so Yaakov wanted the bekhora from him
Toldot
Toldot 25:30
Yaakov reasoned with Eisav: If I let you die, I inherit everything (Yishmael, Ketura, Lot, etc.). If I save you, I lose all that. If you sell me the bechora, then I can save you, you can live, and I won't lose. If you won't pity yourself, I don't have to either.
Toldot
Toldot 25:30
Fools live in the moment and don't think about future ramifications
Toldot
Toldot 25:30
Eisav was so caught up in his work that he referred to the lentil soup as red stuff, leading to his name, and leading to Yaakov realizing he is not fit for the roles of the bekhor
Toldot
Toldot 25:31
Yaakov bought the birthright as of "today" when Yitzhak was poor - only interested in taking over the avoda, not in wealth. That's why Eisav later accused Yaakov of planning this ahead - buying it now so that later he would be worthy of the better bracha.
Toldot
Toldot 25:31
1. Why did he charge Eisav? Eisav wanted wine, and (Taanit 17) a Kohen can't drink wine in case he'll have to do the avoda, so sell the bechora so he can drink wine. 2. Why does it say "kayom?" He wanted Yaakov to pour it down his throat. That's gluttony. Not befitting for someone who will eat kodshim (Pesachim 59b), so he told him to sell his bechora to eat how he wants to.
Toldot
Toldot 25:32
Eisav should not have sold the bekhora out of fear or punishment, because sometimes Hashem demands leadership of us
Toldot
Toldot 25:33
How can one sell being the bechor? Isn't that decided by the womb? Rambam Melachim 1:7 - The inheritance of the king goes to the older boy first (i.e., even if he is not the first-born). Griz: Those rights can be sold. Onkelos 25:35 calls Yaakov's purchase "chochmata" (wisdom), as Yaakov was wise to purchase those rights. Based on Rashi 27:36 - Yitzhak wanted to bless whoever had the rights to being the oldest son.
Toldot
Toldot 25:34
Eisav belittled the bechora because he was sure of his father's love, that his father would still figure out a way to give it to him despite the sale (see later in the Bechor Shor that Yitzhak actually attempted to circumvent the sale)
Toldot
Toldot 25:34
Eisav belittled the bekhora because he thought his father was poor
Toldot
Toldot 25:34
Bava Batra 16b - Eisav violated 5 sins that day including murder, rape, heresy, and selling his birthright. Q: How is selling even in that terrible list? A: All the others might be understood based on being enticed by one's yetzer hara and one's passions. Selling the birthright for lentils is done with intent, and shows that he considers all service of Hashem to be worthless. Thus, in some ways it is even worse than the others in the list.
Toldot
Toldot 25:34
Why did he give bread? Lentils are boiled and Berachot 38b has a machloket as to the correct bracha. He didn't want to cause him to make the wrong bracha, so he gave him bread too.
Toldot
Toldot 26:3
Kiddushin 82 - Rabbi Meir: Teach your child an easy and clean profession. Rabbi Nehorai: I will teach my son only Torah. Eiruvin 13 - Rabbi Meir is Rabbi Nehorai. Stira? Berachot 35 - Rabbi Yishmael: Work the land. Rashbi: Learn Torah and others will work it for you. Abayei: Many followed Rabbi Yishmael and succeeded and many followed Rashbi and failed. This means that halacha is like Rabbi Yishmael. Yet, Rambam Shemita 13:13 - Anyone can decide to be like Shevet Levi and dedicate his life to Torah and Hashem will provide for him. That means that even if halacha is like Rabbi Yishmael people can still opt to follow Rashbi on this. This pasuk teaches us that Avraham kept the Torah before it was given. That includes even Avraham's choice to follow Rashbi on this. (Appears as Parashat Chayei Sarah but quotes a verse from Toldot.)
Toldot
Toldot 26:3
Hashem promised offspring like stars, not only in quantity but quality
Toldot
Toldot 26:5
Yaakov would keep his promise to marry Rachel even if it violated the Torah because it was just a chumra (or in chutz la'aretz)
Toldot
Toldot 26:5
The Avot kept the whole Torah, but only in Eretz Yisrael
Toldot
Toldot 26:5
The mitzvot Avraham kept were that he did chesed and helped others and kept the 7 mitzvot, a hint to Yitzhak that he must do things to be worthy of continuing Avraham's legacy
Toldot
Toldot 26:5
Yoma 28b - Avraham kept even eiruv tavshilin. Why that example of all the derabbanans? One doesn't have to do it, unless one wants to cook on yontif for Shabbat. Avraham was careful to make sure to even do eiruv tavshilin.
Toldot
Toldot 26:7
Yitzhak suspected everyone because they all inquired about Rivka (and asked her directly) and he risked death because she was be-chezkat his sister
Toldot
Toldot 26:14
The non-Jews were jealous of Yitzhak's wealth even though he actually caused them more wealth
Toldot
Toldot 26:15
Yitzhak named the wells he re-dug the same names Avraham gave them, as one should be careful to follow his father's mesora, ethics, and customs; that is why Yitzhak was rewarded by being the only Av who didn't have his name changed
Toldot
Toldot 26:16
How could they say Yitzhak took their parnassa, when Yitzhak was making his living by growing things on his land? Each area gets its parnassa set on Rosh Hashanah and they thought he was taking their whole allotment
Toldot
Toldot 26:19
Yitzhak kept digging wells until he found an uncontested one with water, from which we learn to keep trying
Toldot
Toldot 26:20
The stories of the Avot foretell the circumstances regarding each Beit Hamikdash
Toldot
Toldot 26:20
The stories of the Avot foretell the circumstances regarding each Beit Hamikdash
Toldot
Toldot 26:25
Once Yitzhak began to spread Hashem's name then the berakhot of protection of Avraham began to help him too
Toldot
Toldot 27:1
Yitzhak wanted Esav to support Yaakov (like Yissachar-Zevulun) which is why he wanted to bless Esav with wealth, and Rivka realized he would not use the wealth right which is why she she intervened
Toldot
Toldot 27:1
The reason Yitzhak's eyes went blind was nothing to do with age, but part of the hashgacha of the berakhot
Toldot
Toldot 27:1
Yitzhak went blind as a punishment for not reprimanding Eisav's bad behavior (one of 10 explanations)
Toldot
Toldot 27:2
Rashi: If you come close to your parents' age, be concerned of death. (Thus Yitzhak decided to bless his son.) From this we learn that Sarah was meant to die at/around the age of 127, because if her death was sudden due to learning of the akeda, then Yitzhak had no reason to be afraid.
Toldot
Toldot 27:3
Yitzhak wanted to bless Eisav so that he would do teshuva; Eisav was also interested but was never able to take it from a thought to in practice, which is why only his head ended up in Ma'arat Hamachpela (5644).
Toldot
Toldot 27:4
Yitzhak wanted to bless Eisav and give him a gift while alive, so that it would circumvent the sale of the bechora to Yaakov. Yaakov tricked him to get what is rightfully is, like chasing one's object about to be lost.
Toldot
Toldot 27:4
Yitzhak didn't ask for meat becaues of the taste, but rather to have his soul be happy so he could get ruach hakodesh, like other neviim who listened to music; he chose food over music because he was planning to bless Eisav with food (to be a farmer, rather than a hunter)
Toldot
Toldot 27:4
1) Yitzhak asks for meat that he loves (and in 27:9 Rivka mentions preparing meat he loves). Did he really have a meat craving? 2) In 27:19 Yaakov asks Yitzhak to sit. Why? 3) In 27:8, Yaakov is told to bring 2 goats. Why so much? A: Pirkei Derabbai Eliezer (and Ba'al Haturim) - It was the 2 goats of the Pesach and the chagiga. Griz: Chulin 139b - The priestly gifts must be roasted. Tosafot Chulin 139b - Based on Zevachim: can be eaten the way the kohanim most desire it. Kodashim must be eaten in the way they are most loved. And that is what Yitzhak wanted. Tosafot Yoma 25a - Even though we were normally not allowed to sit in the mikdash, the kohanim eating kodshim were like kings, who are allowed to sit. Thus Yaakov asked him to sit. And thus Yitzhak could not eat from Eisav's food, as he already has his afikoman.
Toldot
Toldot 27:6
How could Yitzhak have possibly wanted to bless Eisav and not Yaakov? He wanted to bless Eisav in this world with material gifts and Yaakov with olam haba. Rivka wanted Yaakov to have a small amount of gashmiyut to ease the galuyot. So Rivka told Yaakov to get the bracha, which of course as a tzaddik he didn't want because he didn't want materialism. She said to do it for the small spark of ruchniyut in every amount of materialism. Yaakov was then concerned about its effect on him - he wanted to be chalak for when his father (Hashem) felt him (his deeds) to make sure they are untainted, and she told him that's on her - if he always approaches materials looking for ruchniyut he will be protected.
Toldot
Toldot 27:9
Herchev Davar: Even bad traits were created by Hashem to be used for good
Toldot
Toldot 27:12
Each of the Avot were tested by having to do something against their nature for Hashem, and that is why Yaakov had to lie
Toldot
Toldot 27:12
Avot were yesharim, and any seeming lie was to fit the situation and deal with a fellow liar
Toldot
Toldot 27:15
Eisav had 2 outfits, one for hunting and one for being around people. The latter was clean, but still smelled a little like the field as he sometimes wore it immediately upon returning home, which is why it still smelled like Eisav to Yitzhak.
Toldot
Toldot 27:18
Yitzhak wanted to bless Eisav in order to create a partnership with Yaakov similar to Yissachar and Zevulun, but Eisav was not zocheh to do his part so Yaakov had to fix this world too (5651)
Toldot
Toldot 27:19
Midrash Rabba: Anochi (I) who will receive the aseret hadibrot (10 commandments), but Eisav is your first-born. Q: What's the connection to the aseret hadibrot? 27:5 says Rivka heard Yitzhak talking to Eisav. Targum Yonatan said she heard it in ruach hakodesh. How do we know? A: The Torah generally writes "vayomer el" and here it wrote "vayomer eilav." Torat Kohanim 1:2 - Vayomer eilav is when speaking and not wanting others to hear. Thus Rivka must have heard from ruach hakodesh. In Matan Torah, Hashem was speaking directly to Moshe, and only he heard (Rashi in Vayikra), but Hashem had it broadcast to everyone else to increase their belief in Moshe. So when Hashem said the first commandment of Anochi, He said it in first person to Moshe, but everyone heard it and was included in the command. So too, Yitzhak was speaking to Eisav, but Rivka heard it and was included, and then she included Yaakov. So Yaakov was saying: Just like the aseret hadibrot command included all who heard it, so too I am included in your command to Eisav to prepare you food.
Toldot
Toldot 27:19
The problem with a lie is that it clings to a person. Yaakov had to be careful (and daven) to not have it affect him (5635).
Toldot
Toldot 27:21
Yitzchak thought it was Eisav because of the way Yaakov used sheim Hashem
Toldot
Toldot 27:22
Why did Yitzhak rely on feeling Eisav more than hearing Yaakov? Eisav had arranged as a code that he would make his voice sound like Yaakov in case Yaakov tried to steal the bracha, and Yaakov figured that out and didn't make his voice sound like Eisav but actually spoke in his regular tone
Toldot
Toldot 27:22
Gittin 57 - When the voice of Yaakov is heard in shuls and batei medrash, then Eisav's hand won't be effective. Gra: Then the powers of Eisav's hands will be given to Yaakov.
Toldot
Toldot 27:22
When Yaakov appropriately uses his voice (learning and davening), then Eisav's hands don't have their full power and negative effect
Toldot
Toldot 27:26
Yitzhak was in doubt if it was Eisav or Yaakov, not being sure to rely on the sound or touch. He decided to let the third sense of smell be the deciding factor. When it smelled like Eisav he was convinced.
Toldot
Toldot 27:27
How does Yitzhak see a smell? The smell put him in a state of mind that allowed him nevua in order to be sure to bless Yaakov
Toldot
Toldot 27:28
We control our body, but if we really work at clinging to Hashem and making His will ours, Hashem takes over our body - which is how Hashem caused Yitzhak to bless Yaakov thinking it was Eisav. His bracha to Eisav was that he should try to find kedusha despite being far from it (5631). To be a Jew is to find God in all parts of the world, by doing the mitzvot, one can find it in anything (5658).
Toldot
Toldot 27:29
A tzaddik doesn't want to be self-reliant. He wants everything from Hashem. More than what he gets is that he gets it from Hashem. The bracha to Yaakov is that he gets it from Hashem. The bracha to Eisav is to be self-sufficient (5636). Hashem gave us the mitzvot so that we can be zocheh to all the brachot He wants to give us (5659).
Toldot
Toldot 27:29
Yitzhak wanted to give Eisav control of Eretz Yisrael so that he would be able to take care of running it leaving Yaakov free to learn Torah (Yissachar-Zevulun)
Toldot
Toldot 27:33
Yitzhak indeed didn't recognize Yaakov at first, because of the hairy hands. But why didn't he recognize it as Yaakov when he smelled gan eden on him? Eisav had just done kibud av va'eim, so that was inconclusive.
Toldot
Toldot 27:35
Yitzhak was concerned with how he could have been misled as well as how Yaakov, an ish emet, could have misled him; when Eisav tells him that Yaakov previously fooled him, Yitzhak understood that Yaakov acted properly and had the rights to the bechora
Toldot
Toldot 27:35
Yitzhak had no more brachot for Eisav because once Yaakov had wealth and was self-sufficient there was no need for Eisav to have wealth to support him
Toldot
Toldot 27:41
If Eisav believed in the berachot, then how could he try to kill Yaakov, knowing that can’t happen? If he didn't believe in the berachot, why did he care? He didn't believe, but didn't want anyone to besmirch his reputation by the word getting out about him being cheated.
Toldot
Toldot 27:45
Why was Rivka worried about losing Eisav too? The whole hope for Eisav being good down the line (converting or otherwise) will only be with the influence of Yaakov. So if Eisav kills Yaakov, she will lose Eisav forever too.
Toldot
Toldot 27:45
Why was Rivka worried about losing Eisav too? The whole hope for Eisav being good down the line (converting or otherwise) will only be with the influence of Yaakov. So if Eisav kills Yaakov, she will lose Eisav forever too.
Toldot
Toldot 28:1
In the name of his father (Rav Chaim): Rambam Melachim 10 - Yishmael was never part of the brit ("biYitzhak"), and in this verse, when Yaakov is sent away to find a spouse, he is selected instead of Eisav. Griz: Until now it was still in suspense - would Yaakov get chosen or Eisav? It was decided with the berachot and depended on who would continue their righteous ways. That explains the pesukim of Yehoshua (recited in the Haggadah) - I gave Yitzhak to him (only Yitzhak). I gave him Yaakov and Eisav (both can be chosen), then I gave Eisav Har Seir and Yaakov and his sons went down to Mitzrayim (they are chosen for the brit). That is why Yaakov is instructed to go choose an appropriate wife.
Toldot
Toldot 28:2
Yaakov was punished for the years he spent at Lavan because he spent more time than was necessary for finding a wife
Toldot
Toldot 28:9
Just like Chazal learn to check out the prospective wife's brother from Aharon, we can learn it from Eisav too. He did not want to risk marrying Avraham's granddaughter if it meant she would be a good person. When he saw her brother Nevayot was a rasha, he was willing to marry her.
Vayeitzei
Vayeitzei 28:10
Why did the Torah interrupt the narrative of Yaakov to tell us of Eisav's marriage? Sanhedrin 107 says that David Hamelech asked why we say Elokei Avraham etc. and not David, and Hashem answers because He tested the Avot. Avraham had 10 tests and Yitzhak had the akeida as well. What was Yaakov's test? Gemara Berachot 7 suggests that tzaddik vera lo is due to either a tzaddik ben rasha or not being a tzaddik gamur. Both of those don't apply to Yaakov vs. Eisav. So Yaakov's tough life when compared to Eisav without Yaakov questioning Hashem is Yaakov's test, which is why the Torah interrupts the narrative to point out this distinction.
Vayeitzei
Vayeitzei 28:10
We are told where Yaakov left and where he arrived because he was fulfilling a dual purpose, to both leave Be'er Sheva where Eisav was and to go to Charan to get married
Vayeitzei
Vayeitzei 28:10
Yaakov worked to make sure to prepare himself spiritually for his stay in Charan
Vayeitzei
Vayeitzei 28:10
Yaakov leaving Charan was like galut, because in a way he "killed" Eisav be-shogeg, because he should have been mekarev him (5634).
Vayeitzei
Vayeitzei 28:10
Rashi (and Gemara Megilla 17a) tells us that Yaakov spent 14 years in Ever's yeshiva. Maharsha Megilla says it was in Be'er Sheva. If so, why was Yaakov not afraid to hide from Eisav in the same town? He knew there was no way Eisav would enter a Beit Midrash, so he was safe there.
Vayeitzei
Vayeitzei 28:11
Any place a person goes to unplanned is considered to be that it happened to him (and that is why it remains unnamed) (compare to Da'at Zekeinim and Seforno)
Vayeitzei
Vayeitzei 28:11
Yaakov needed to learn from Sheim Ve-ever how to keep Torah around reshaim, something he could not learn from his father
Vayeitzei
Vayeitzei 28:13
We need zechut Avraham for protection more than zechut Yitzhak for parnassa
Vayeitzei
Vayeitzei 28:14
Yaakov is promised offspring like the dust of the earth. It could have said stars if it's just discussing quantity. When a person walks on dust, they are trampling it, but some of the dust rises and gets on his trousers. So too Am Yisrael is trampled among the nations, but will one day rise above them.
Vayeitzei
Vayeitzei 28:16
Even sleeping is part of avodat Hashem
Vayeitzei
Vayeitzei 28:16
Yaakov slept only for the purpose of being able to daven and learn better, which is why he was able to have a spiritual experience in his sleep.
Vayeitzei
Vayeitzei 28:16
Yaakov woke up and was afraid, a kiyum (fulfillment) of fearing the mikdash (based on Rambam Beit Habechira 7:1). Note that despite running for his life, being bankrupt, and fearing the unknown upcoming trials and tribulations he still faces in Lavan's home, he has a dream in which Hashem promises to protect him, return him to Eretz Yisrael, give him the land and countless offspring, and yet, when he wakes up, his concern is that he slept and didn't have proper fear. This similar to 1) Yeshayahu who was afraid of his sin after ma'aseh merkava, and 2) Rambam Iggeret Teiman - While the world was mesmerized by what was happening at Har Sinai, Bnai Yisrael were occupied with their one task at that time: not ascending Har Sinai.
Vayeitzei
Vayeitzei 28:16
Even though Yaakov did not intend to go there he discovered it was possible to have nevua there, and wished he prepared for a better nevua
Vayeitzei
Vayeitzei 28:17
We have to take advantage of kedusha opportunities (Yaakov thought he slept through his chance)
Vayeitzei
Vayeitzei 28:17
Rashi: Why don't we find the land jumping for Avraham when he went from Be'er Sheva to Charan? Avraham was commanded, so each step was a fulfillment of a mitzvah. Griz: Thus Yaakov didn't have the land jump for him on his way to Charan, as each step was a fulfillment of honoring his mother's command.
Vayeitzei
Vayeitzei 28:17
Rashi: The land jumped to allow Yaakov to return to Beit El to pray. Why did he not get held up to pray at the place of the mikdash? He didn't try for that, but when he tried to return, the land helped him. So too, when we don't take advantage of an opportune time for closeness to Hashem, we receive no help, but if we later return for it, Hashem helps us.
Vayeitzei
Vayeitzei 28:20
Yaakov takes a vow if Hashem will provide him with bread and clothing, specifically, as a tzaddik does not look for extras in life, only his basic needs. We should all learn from this about priorities, and realize that whatever we need most, Hashem made the most common (supply to meet the demand), which is why there is a lot of air and water, and not so many diamonds.
Vayeitzei
Vayeitzei 28:20
3 things cause a person to sin: gentiles, ruach ra'ah, poverty; Yaakov said if Hashem protected him from them he would make Hashem his Elokim
Vayeitzei
Vayeitzei 28:21
In chutz la'aretz one needs extra care to avoid avoda zara
Vayeitzei
Vayeitzei 28:21
The natural result of returning a success is to make Hashem your God
Vayeitzei
Vayeitzei 28:22
Yaakov was able to turn the stone into a beit Elokim by virtue of the tzedaka he gave
Vayeitzei
Vayeitzei 29:2
The number of wells corresponds to the number of aliyot, to teach that working is only worthwhile (yishuvo shel olam) as long as Torah is still being maintained
Vayeitzei
Vayeitzei 29:2
When we are faced with difficulties we should not ask why but just do what needs to be done (and Hashem will help)
Vayeitzei
Vayeitzei 29:2
The rock on the well is an obstacle (tzara) so that it can be opened, like every obstacle in our life is a way to cause us to open our mouth in tefilla (5654). The rock represents nature, which can sometimes hide the truth, and we have to see past nature to reveal it (5662).
Vayeitzei
Vayeitzei 29:4
Yaakov referred to the shepherds as brothers in order to rebuke them properly
Vayeitzei
Vayeitzei 29:7
Yaakov telling the shepherds that it should be time to feed the sheep is because a tzaddik is always trying to maximize his time, focusing on avodat Hashem and less on the needs of this world.
Vayeitzei
Vayeitzei 29:7
Despite how large the rock was, Yaakov wasn't afraid to try to remove it from the well, because physical obstacles in this world don't matter to a tzaddik (5639)
Vayeitzei
Vayeitzei 29:10
The pesukim keep referring to Lavan as "achi imo" (his mother's brother) to show that everything Yaakov does for him, such as watering his sheep and pitying his daughter Rachel, is because of him honoring his mother's instruction to go to Lavan (and the initial love for Rachel is not a fleeting moment of passion, but of dutifully listening to his mother)
Vayeitzei
Vayeitzei 29:11
Yaakov cried because he was so old and should have married her when he was younger and could be there for his kids (see Rashi for 2 more answers)
Vayeitzei
Vayeitzei 29:12
Rashi: If Lavan is a trickster, I am his brother at tricking. If he is good, I am the son of his sister Rivka, the righteous. 1) What allows Yaakov to be a trickster? 2) Why is he a brother for bad and a son/nephew for good? A: Megilla 13b learns from Tehillim 18 to be tricky with a trickster. Explanation: It's a fulfillment of imitating Hashem to be tricky with them. But that's allowed only as much as the bad person is tricky, no more. So he is just his brother. But there is no limit to the good, so he is son of the righteous Rivka.
Vayeitzei
Vayeitzei 29:12
The pasuk emphasizes they are family to show it was not a problem for him to kiss her (see Ramban for 2 other answers)
Vayeitzei
Vayeitzei 29:16
Yaakov offered to work for 7 years instead of 3 so that he could get Rachel and NOT Leah and not have to wait for Leah to get married first; Lavan phrased his response in a way that did not commit him to that
Vayeitzei
Vayeitzei 29:17
Why are the matriachs praised with beauty if Mishlei (30:31) says that beauty is a lie and only a woman who fears Hashem is to be praised? The verse means that without fear of Hashem, the beauty is like a nose-ring on a pig, but with fear of Hashem, the beauty is also praiseworthy.
Vayeitzei
Vayeitzei 29:18
A tzaddik would never marry without the ability to support his wife, and Lavan would never give his daughter without it; during the 7 years Lavan would have ample time to marry off Leah before Rachel was ready to marry.
Vayeitzei
Vayeitzei 29:20
Yaakov was so in love with Rachel that he thought he was getting a steal to get Rachel for 7 years (explains why he didn't ask for 1-2 years)
Vayeitzei
Vayeitzei 29:25
Yaakov didn't know it was Leah either because he didn't speak to her so much that night (tzeniut of a tzaddik) or he didn't speak to Rachel so much before marriage so he didn't recognize her voice.
Vayeitzei
Vayeitzei 29:25
If it were not for Lavan tricking Yaakov, then we would not have Rachel's zechut to get us out of galut (Midrash Eicha), so this episode is an important lesson in gam zu letova.
Vayeitzei
Vayeitzei 29:25
Yaakov loved Rachel and Leah equally. But because of Rachel's role in tricking him, one might expect him to have a bit of hatred for her. Since he didn't, and he loved them the same, it made it seem as though he loved Rachel more.
Vayeitzei
Vayeitzei 29:26
Tosafot Kiddushin 52a says that a person who marries off his daughter without specification means the older one, based on this verse from Lavan. How are we learning from something Lavan said as a trick?!? 1) Yaakov says that Lavan kept changing his salary on him. He must have had hundreds of excuses, but the Torah records only this one, to say it is indeed a good one. 2) Yaakov didn't declare mekach ta'ut to get out of this marriage. It shows it was a good claim that Lavan made.
Vayeitzei
Vayeitzei 29:27
People sometimes don't want to live up to their flaws so they assign blame to others
Vayeitzei
Vayeitzei 29:30
By still working for Rachel even when married to Leah, he clearly diminished his chiyuv onah to Leah while he was out working another 7 years for Rachel, which made it seem that he loved Rachel more.
Vayeitzei
Vayeitzei 29:30
Leah only realized she wasn't liked when Yaakov married Rachel and liked her more
Vayeitzei
Vayeitzei 29:32
Berachot 7 - Reuven's name is because he liked Yoseph even though his bechora went to him, unlike Esau who hated Yaakov, even though he was the one who took his bechora. Q: The pasuk mentions a reason why Reuven got his name. Why offer another reason? A: Normally the reason appears first, as is the case with all the other brothers. Since the name appears first here, it appears there already was a reason beyond this one, leaving Chazal to explain why.
Vayeitzei
Vayeitzei 30:1
Rachel was jealous of Leah's good deeds that led her to have children. If so, why not be better? What good deed was it - how much she hated Eisav's bad deeds. All of Leah's tears led her to getting to marry Yaakov and having children. Only when Rachel feared Yaakov would divorce her (!) and she would marry Eisav, did she detest Eisav enough to merit her own children.
Vayeitzei
Vayeitzei 30:1
Women want kids for pleasure and to rely on in old age
Vayeitzei
Vayeitzei 30:1
We have to understand that we don't always get what we pray for (but be careful explaining that to the person in need)
Vayeitzei
Vayeitzei 30:2
Yaakov didn't want to daven for Rachel because if he is destined to have 12 children from his 4 wives, davening for one wife is at the expense of a different wife. So only Rachel should be the one to daven for himself (unlike Yitzhak who davened for children with his 1 wife).
Vayeitzei
Vayeitzei 30:14
From the power/scent of the dudaim, Yissachar and Zevulun were born. Zevulun gets the credit for all of Yissachar's Torah. Hashem can provide for Yissachar with a miracle, but prefers using nature, by helping Zevulun being successful enough in business. The Chanukah candles could have also been all miracle (burn out the oil and new oil shows up). Instead it just burned slower, preferring a "natural" miracle. We light the candles at the front door to remind us that in order to have Yissachar's chiddushim we need Zevulun's efforts.
Vayeitzei
Vayeitzei 30:15
Yaakov's marriage to Leah was fully by the books
Vayeitzei
Vayeitzei 30:17
Rashi: Leah wanted more shevatim. Rashi is teaching us that because of Leah's pure and positive intentions, Hashem answered her tefilla.
Vayeitzei
Vayeitzei 30:22
Hashem heard her tefilla because she did two forms of hishtadlut (giving her midwife, buying the dudaim)
Vayeitzei
Vayeitzei 30:25
He didn't have cattle, but he had enough to live on, because a tzaddik would never leave without sustenance, and Lavan would never let them leave to die
Vayeitzei
Vayeitzei 31:1
Lavan's children complained of the money Yaakov took, not the Torah he took
Vayeitzei
Vayeitzei 31:3
From Yaakov and Lavan we learn that when the nations of the world show us angry faces and push us, we should return to Eretz Yisrael
Vayeitzei
Vayeitzei 31:14
It's important to emphasize that mitzvot are easy to do and not to discuss the difficulties
Vayeitzei
Vayeitzei 31:19
Yaakov was so removed from theft and trickery that he was ready to declare death for a thief
Vayeitzei
Vayeitzei 31:24
Hashem warns Lavan not only not to do bad to Yaakov, but also not to do good! Why? Because then Yaakov would be indebted to Lavan for the good he did, just like the haggadah says we would be indebted to Pharaoh had he eventually freed us on his own.
Vayeitzei
Vayeitzei 31:29
Lavan was convinced that he could harm Yaakov, and that Hashem knew it too, which is why Hashem "asked" him not to
Vayeitzei
Vayeitzei 31:29
When anti-Semites hate Jews they accuse all Jews with the bad deeds of one
Vayeitzei
Vayeitzei 31:32
From Yaakov we learn to be careful with words, as he could have killed Yoseph like he killed Rachel with his words
Vayeitzei
Vayeitzei 31:35
In order to save Rachel from the appearance of a lie: Mishna Shabbat 9:1 - Avoda Zara contaminates like Nida. (She took the teraphim and sat on them.)
Vayeitzei
Vayeitzei 31:36
Yaakov gets angry and fights/argues with Lavan only now once he left, when Lavan didn't actually do anything, rather than throughout his years with Lavan when he switched daughters on him, changed his salary, etc. as those were an offense only to him, but now being accused of theft was a chillul Hashem
Vayeitzei
Vayeitzei 31:38
If Lavan chased Yaakov to demand payment for bad shepherding, Yaakov was careful with his sheep, slept by them to guard them, and replaced any sheep that were stolen
Vayeitzei
Vayeitzei 31:41
Lavan accused Yaakov of trickery because he himself was a trickster (bemumo posel)
Vayeitzei
Vayeitzei 31:46
Yaakov referred to the shepherds as brothers in order to teach his children proper midot
Vayeitzei
Vayeitzei 31:46
Yaakov continued to show Lavan respect even after years of being tricked by him
Vayeitzei
Vayeitzei 31:47
Yaakov insisted that they call it by the Hebrew name Gal-Ed, and Lavan acquiesced and used the Hebrew name too
Vayeitzei
Vayeitzei 31:50
Rashi: Lavan made him swear not to withhold relations from his daughters. Why was that necessary? Since Yaakov kept the Torah and was returning to Eretz Yisrael, he would not stay married to 2 sisters. Lavan initially had him marry 2 sisters as a hope that Yaakov would stay with him in chutz la'aretz.
Vayeitzei
Vayeitzei 31:51
Lavan was so entrenched in lying that he immediately took credit for the pile of rocks that Yaakov just made.
Vayeitzei
Vayeitzei 31:53
Even when Lavan was seemingly making a treaty he was trying to trick Yaakov
Vayeitzei
Vayeitzei 32:1
We should leave encounters with great people as different people and not return to who we were
Vayeitzei
Vayeitzei 32:2
Yaakov's camp was similar to a camp of God
Vayishlach
Vayishlach 32:4
Being more impressed with miracles than nature is a sign of a lack of faith
Vayishlach
Vayishlach 32:4
Those who are not learned sometimes accuse learned people of laziness. Yaakov sent Eisav with a gift of the fruits of the hard-earned labor he did with Lavan, so that Eisav would know he is no longer the same person, and maybe won't hate him as much.
Vayishlach
Vayishlach 32:4
Rashi says Yaakov sent actual angels. Why not people? Why refer to Eisav as "adoni" (my master)? Why would bringing up "taryag mitzvot shamarti" (I kept all 613 mitzvot) help convince Eisav? A: It is all talking to Hashem, disguised as talking to Eisav. Everything he said can be understood in a simple way as talking to Eisav, but in reality, in a deeper way was a way to ask Hashem, my Master, to save him in merit of all his mitzvot.
Vayishlach
Vayishlach 32:4
Yaakov did his part and did not just rely on Hashem
Vayishlach
Vayishlach 32:5
Rashi: Garti is a hint to keeping 613 mitzvot, shor vechamor is a hint to Yehuda and Yosef; Be'er Yoseph: Did Eisav understand these hints? Yaakov was talking to Hashem, at Eisav, much like Esther was talking to Hashem at Achashverosh (also a proof from Daniel and Nechemya)
Vayishlach
Vayishlach 32:6
Even when you have a lot you still must be grateful for small, basic needs
Vayishlach
Vayishlach 32:6
Yaakov says I have oxen and donkey, omitting camels, to say he knows the difference between good and bad, and is not fooled by a camel who has one kosher siman
Vayishlach
Vayishlach 32:6
Many other pesukim put tzon (sheep) first in the list of animals due to their importance. Yaakov didn't because sheep caused Eisav to lose out on the brachot (Yaakov fed sheep to Yitzhak and wore sheepskin to feel like Eisav).
Vayishlach
Vayishlach 32:6
One must prepare for fighting the yetzer hara the way Yaakov prepared for Eisav - with tefilla and preparation for battle (5639). From the 3 avot we learn different ways to fight the Yetzer Hara (5645).
Vayishlach
Vayishlach 32:8
Yaakov was afraid of Eisav due to the uncertainty. Had he known Eisav was going to attack him, he could flee. He had known he was coming in peace, he would not antagonize him by fleeing. This uncertainty was very unsettling.
Vayishlach
Vayishlach 32:8
If Yaakov had true bitachon he would not fear Eisav; by the fact that he fears Eisav he learns he does not, and therefore beseeches Hashem to protect him
Vayishlach
Vayishlach 32:9
Yaakov's gift was better than his tefilla or his ability to battle
Vayishlach
Vayishlach 32:9
We should learn from Yaakov: he knew he would win in battle, but he still tried gifts and tefilla first. War is the last resort, or when we are attacked.
Vayishlach
Vayishlach 32:11
From Yaakov's tefilla (katonti) we learn that one should realize how small he is and how great and kind Hashem is, and then ask him for his requests.
Vayishlach
Vayishlach 32:11
Yaakov was afraid that he had used up the good graces of Hashem due to his sins
Vayishlach
Vayishlach 32:12
If Hashem promised Yaakov protection, why was Yaakov afraid? 1) It doesn't mean being completely saved, so 1-3 wives and numerous children could still be hurt or killed. 2) Berachot 4a and Sanhedrin 98b - He was worried that his sins would warrant that protection not to happen, as Hashem doesn't promise reward except on the condition of not doing evil or rebelling.
Vayishlach
Vayishlach 32:12
Yaakov needed to be saved from Eisav, from killing him, and from his brother, from living with him and influencing him improperly; he was more afraid of living with him, which is why that comes first in the pasuk
Vayishlach
Vayishlach 32:13
If Hashem promised to make Yaakov multiply, why is he afraid of Eisav? If Eisav hurts/kills him due to his own sin, he will be preventing Hashem's will of rewarding him from being fulfilled; when we are punished we stop Hashem's will to reward us and our punishment is also a sin (schar aveira aveira)
Vayishlach
Vayishlach 32:18
Yaakov was careful to not let even his eved go to someone not frum like Eisav; we should be at least as careful with our children
Vayishlach
Vayishlach 32:18
Yaakov knew that Eisav liked money so much that if a flock of sheep passed him he would not be able to resist asking whose they are and where they are going.
Vayishlach
Vayishlach 32:23
Yaakov was punished for not allowing Dina to marry Eisav and be mekarev him
Vayishlach
Vayishlach 32:23
Rashi: Dina was hidden. Q: The pasuk says 11 bowed down. How do we know Dina was the one missing? Maybe it was one of the other brothers and Dina did bow? A: Chazal tell us that the reason the mikdash is in Binyamin's portion is that he was not alive and did not bow to Eisav. If anyone else was missing and didn't bow we would need an explanation as to why the mikdash was not in their portion.
Vayishlach
Vayishlach 32:25
It's strange that a tzaddik would risk his life for pachim ketanim. Rather, a tzaddik doesn't desire anyone else's money because Hashem gives him just what he needs. If Hashem gave him these pachim, it's a sign that Hashem wanted him to have them and not returning for them would be a sign that he detests a gift that Hashem gave him.
Vayishlach
Vayishlach 32:25
From Gid Hanasheh we learn that issurim remain and help us not assimilate
Vayishlach
Vayishlach 32:26
There's a machloket if both sciatic nerves are assur or just the right one (Chulin 90b). Maybe because one represents bein adam lechavero and one lamakom. Maybe one can have good chesed even without believing in Hashem? Maskana: No, the chesed is flawed and unreliable without the bein adam lamakom.
Vayishlach
Vayishlach 32:26
If you have a certain good mida you are judged harshly when you don't use it (which is why Yaakov was punished with a kick from the angel)
Vayishlach
Vayishlach 32:26
The angel could not defeat Yaakov due to his constant dveykus, and to even hurt his leg he had to distract him
Vayishlach
Vayishlach 32:29
From Yaakov's defeat of the angel we learn to never fear Eisav
Vayishlach
Vayishlach 32:30
Malakh did not want to give his name as a) their names change based on the mission, b) that would allow one to give him credit, and everything is really from Hashem
Vayishlach
Vayishlach 32:30
Hashem helps us out from tzarot, not angels
Vayishlach
Vayishlach 32:32
From Gid Hanasheh we learn to give in a bit to our adversaries, even once we've won
Vayishlach
Vayishlach 32:33
To teach us not to dwell on past failures, we don't eat the gid hanasheh
Vayishlach
Vayishlach 33:8
A gift to atone has to be worthy of sender/giver, and sent by a messenger; Eisav said he has a lot so it's not worthy of him; Yaakov says it was a different kind of gift: to give the giver the honor of the recipient accepting his gift
Vayishlach
Vayishlach 33:9
Eisav refused the gift because he did not need charity
Vayishlach
Vayishlach 33:10
How could Yaakov flatter Eisav (Sota 41b)? Either out of fear, or because he just said something equivocal that Eisav took as praise for himself but really wasn't.
Vayishlach
Vayishlach 33:11
Eisav had responded that "I have a lot, my brother" as sometimes gifts are given for charity (not needed because he has a lot), and sometimes out of friendliness, with an often unspoken understanding of a gift in return at that person's financial level, which is why Eisav called him a brother and refused the gift. Yaakov only got him to take the gift when he explained that he was looking for the honor of having Eisav accept his gift, like Kiddushin 7a declares enough benefit for kiddushin to take place, and is what we are looking for when we give a Mincha to Hashem.
Vayishlach
Vayishlach 33:18
Yaakov made a neder to make a Beit Elokim if he returned shalem in guf, mamon, and Torah. That happened, and instead he settled in Shechem and brought the korban there, so Hashem had the Dina episode happen to him to make him move.
Vayishlach
Vayishlach 33:18
To perfect ourselves as Jews we need 613 mitzvot, not 7
Vayishlach
Vayishlach 33:20
Ma'aseh Dina was a result of Yaakov not recognizing Hashem's hashgacha over nature
Vayishlach
Vayishlach 34:1
Don't blame Dina for getting raped; she wasn't flirting and was tzanua. He "robbed/stole" from her, for his own pleasure, which he regrets when he later falls in love with her. His rape was like murdering her bones.
Vayishlach
Vayishlach 34:6
Tanchuma: Chamur reasoned that Avraham was a prince, and therefore appropriate for Shechem, a prince, to marry Dina. But Yaakov responded that an ox and donkey can't plow together. Explanation: Yeshayahu 1: An ox knows his owner and the donkey knows his owner's trough. Avraham was a prince like an ox, never forgetting his "Owner." Shechem and Chamor were like the donkey, knowing only their owner's trough, but forgetting the true "Owner."
Vayishlach
Vayishlach 34:7
Shechem meant to take a woman against her will, even if not knowing how wrong it is to do it to someone great like Yaakov, and therefore his "shogeg" (wronging Yaakov) is turned into a meizid because he did purposefully do something wrong; so too, when we intend to violate a derabbanan or minhag, and end up violating a deurayta, it is not considered a shogeg
Vayishlach
Vayishlach 34:7
The pasuk says that Yaakov's sons answered Shechem "bemirma" (with trickery), but Onkelos translates it as "bechochmata" (with wisdom). The truth is there was no lie or trick. It was a true and correct answer. They did not just give this answer to weaken them in order to kill them. Had they done the mila for the purpose of geirut, it would be a real mila, they would be real Jews, and indeed they could then give them their daughters for marriage. But they opted to just do the physical part of mila, without the meaning behind it. Thus there was just wisdom, no lie.
Vayishlach
Vayishlach 34:7
Shechem did not fear Yaakov due to a sin of the brothers
Vayishlach
Vayishlach 34:13
Yaakov wanted to deal with Shechem in good faith while his sons understood they have to trick him
Vayishlach
Vayishlach 34:13
The brothers said Shechem had to cirucmcise themselves, thinking they were offering something that they would never agree to do
Vayishlach
Vayishlach 34:25
Shimon and Levi had different goals in attacking Schechem
Vayishlach
Vayishlach 34:27
The people of Shechem were as guilty as he was, because they allowed him to do this terrible act and did not reprimand him
Vayishlach
Vayishlach 34:28
They kept the animals to prevent tza'ar ba'alei chaim
Vayishlach
Vayishlach 34:30
Yaakov was concerned that people will think they reneged on their deal
Vayishlach
Vayishlach 35:15
Anywhere a tzaddik stands is called by God's name
Vayishlach
Vayishlach 35:22
Yaakov was supposed to be the father of Ephraim/Menashe, but because of Reuven he wasn't. That explains why it says Reuven slept with Bilhah and why there is a pause (and line break) in the pasuk to list the (only) 12 shevatim. Yaakov fixes it by giving them his double portion.
Vayishlach
Vayishlach 35:22
1) Moshav Zekeinim: Peshat is Reuven didn't sin, even moving sheets. He left because he didn't want to see this insult to his mother. Yaakov heard and sent for him. 2) Chida in name of Rema: Reuven didn't want it to happen, so he stayed nearby (within earshot), so that Yaakov would not be able to have relations with Bilha, and that is what Yaakov heard (he heard Reuven standing nearby). Rav Kanievsky: Regardless of whether Reuven sinned or not, we know that the Torah tells us he sinned, just like King David, who requested that his sin be erased and was denied (Sanhedrin 107).
Vayishlach
Vayishlach 36:3
Eisav did teshuva
Vayishlach
Vayishlach 36:12
It seems from Sanhedrin 99b that because the Avot didn't accept Timna as a giyoret, she married Elifaz and had Amalek as a child. Why wouldn't they accept her? Not because she is a mamzeret or because she wanted to marry Yitzhak or Yaakov (rejects those reasons), but because they saw in ruach hakodesh that Amalek would come from her. But their mistake was that ruach hakodesh does not predict how people will choose to act (bechira chofshit) and had they accepted her it might not have resulted in Amalek.
Vayeshev
Vayeshev 37:1
Lots of soldiers pointing at the same target is not effective as spreading out and hitting multiple targets, but that is for regular armies; for Yaakov and Jews, gathering more people to daven to the one same "Target" is more effective
Vayeshev
Vayeshev 37:1
Rashi: Yaakov wanted to live in peace, so he then had the Yoseph incident, as Hashem says why should tzaddikim get peace in the next world and this world? Q: Didn't he already have lots of tzarot? Why is this being asked now? A: All prior tzarot were for all of Am Yisrael. When Avraham suffered - he was the whole nation. So too Yitzhak, and so too Yaakov - until now. This is a tzara for him and not all the shevatim (who knew Yoseph wasn't dead). Therefore this tzara needs this explanation.
Vayeshev
Vayeshev 37:1
Why did Leah name her second son about the hatred and not the first? A: Reuven's name is because he is a ben lamakom (son of God), a tzaddik who serves Hashem out of love and makes Him happy. The hatred comes only when he goes to a higher madrega.
Vayeshev
Vayeshev 37:2
Yoseph acted like a naar (child/fool) in front of his siblings out of humility, but was really on a great level. They were therefore suspicious of him acting better near their father (like Eisav did to Yitzhak).
Vayeshev
Vayeshev 37:2
How was ma'aseh of eishet Potiphar mida keneged mida for saying his siblings were chashud in arayot? Hashem made the ministers have dreams so they would turn to Yoseph instead of the constant rumors about Yoseph and Eishet Potiphar that he endured for a few years. Similarly, being in prison was mida keneged mida for lashon hara, much like the metzora being out of the machaneh is.
Vayeshev
Vayeshev 37:2
The children of the shifchot were eating eiver min hachai (Rashi), which made them worthy of derision. But because Yosef noticed his brothers being inappropriate in other ways too, they were not worthy of mocking them for eating eiver min hachai, as it was not leshem shamayim. That's what he told his father.
Vayeshev
Vayeshev 37:2
Why does it just list Yoseph as toldot Yaakov? Pshat: He had qualities of all his siblings (Reuven's bechora, Yehuda's malchut, Levi's nevua, Yissachar's chochma). Drash: Yaakov and Yoseph had the same life in many ways: Chased by siblings, mother barren and difficult pregnancy/birth, mother had only two children, worked as a shepherd, married a woman in chutz la'aretz and fathered children there, escorted by angels, elevated by dreams, employer's home blessed due to his presence, went down to Egypt, ended famine, dies in Egypt, embalmed in Egypt, and buried in Eretz Yisrael.
Vayeshev
Vayeshev 37:2
Yoseph hatzaddik wasn't guilty of lashon hara, but he was unable to handle lots of human failings, which is why he had to go down to Mitzrayim to learn to accept the tzidkut of his brothers (5636). It doesn't say that the brothers hated him because of what he told Yaakov, so maybe he never told him. But to be able to live with his brothers and father he needed to go to Mitzrayim (and pass the test of Eishet Potiphar). The brothers didn't actually sell him, but they were "at fault" for him needing to go down to Mitzrayim to learn to live with their faults (5637).
Vayeshev
Vayeshev 37:3
Yoseph learned how to live in galut from Yaakov, who learned it from Shem & Ever
Vayeshev
Vayeshev 37:3
Yaakov chose Yoseph to be the son he relied on in his old age (which is why he didn't shepherd)
Vayeshev
Vayeshev 37:3
The ketonet Yoseph got was the nice clothing given to the leader of an estate so he can be successful
Vayeshev
Vayeshev 37:4
1) Rashi: The brothers not being able to talk to Yoseph was actually a form of praise. Be'er Yoseph: It also is a praise of Yoseph, as he listened to his father going to find his brothers even though he knew they didn't like him. 2) The brothers judged him and acted according to psak, but their mistake was that a sonei (hater) can't be a dayan.
Vayeshev
Vayeshev 37:4
Rashi: The brothers not being able to talk to Yoseph was actually a form of praise, as they didn't flatter (and their heart and words were in sync). This is similar to Avshalom's inability to talk to Amnon.
Vayeshev
Vayeshev 37:5
Yoseph told over the dreams because he was young and foolish (other answers by Radak, Chizkuni, Malbim, etc.)
Vayeshev
Vayeshev 37:6
Part of Yoseph's dream was an instruction to tell his dream to his brothers (to cause the enmity to cause his sale). Similarly we will not want to hear the words of rebuke of our neviim, who will be instructed to tell it to us anyway.
Vayeshev
Vayeshev 37:8
Dreams are fulfilled according to the interpretation; the brothers accidentally interpreted his first dream, and purposefully didn't do it for the second; when Yaakov did it for the second, they hated Yoseph more
Vayeshev
Vayeshev 37:8
Melech (king) refers to a ruler the people chose. Moshel (ruler) refers to one ruling over people by force. The brothers were saying to Yoseph that there is no way you will be our melech, since we hate you. Maybe you could be a moshel. But since the first part of the dream isn't true (melech), neither is the second part (moshel).
Vayeshev
Vayeshev 37:11
They had sina (hatred) for his first dream about him being more successful in gashmiyut, and they had kina (jealousy) for his second dream of being more successful in ruchniyut
Vayeshev
Vayeshev 37:12
The brothers saw Yoseph coming to find them as proof that he was trying to be the ruler over them
Vayeshev
Vayeshev 37:12
Only through gluttony and drunkenness can good people be led to do bad
Vayeshev
Vayeshev 37:13
Yoseph listened to his father's request to find his brothers even though he knew they didn't like him
Vayeshev
Vayeshev 37:13
A tzaddik can get special protection against nature, not man
Vayeshev
Vayeshev 37:14
Yoseph was no longer a shliach mitzva as his father told him only to go to Shechem, not Dotan, and therefore he was no longer protected
Vayeshev
Vayeshev 37:14
Yaakov sent young Yoseph alone to check on the wellbeing of 11 strong older brothers, because this was Hashgacha arranging for Yaakov to end up in Mitzrayim by traveling with Yoseph's royal wagons rather than being dragged there like a captive
Vayeshev
Vayeshev 37:15
Yoseph surpassed so many obstacles just to obey his father
Vayeshev
Vayeshev 37:15
Yoseph gets lost and asks for his brothers without needing to explain who they are. How did the man know to answer? In the name of his father (Reb Chaim): the shevatim were recognizable (in midot and good deeds) so that one could tell they were the children of the avot.
Vayeshev
Vayeshev 37:18
The midrash says they set dogs on him, as someone who speaks lashon hara is worthy of being thrown to the dogs
Vayeshev
Vayeshev 37:18
Brothers actually paskened that Yoseph was chayav mita
Vayeshev
Vayeshev 37:18
The brothers perceived Yoseph as a rodeph, and therefore in their minds what they did was just
Vayeshev
Vayeshev 37:21
Do mitzvot the way you would if everyone will know about them
Vayeshev
Vayeshev 37:24
Shabbat 22a - The well didn't have water, but it did have snakes and scorpions. Bava Kamma 82a - Water refers to Torah. We can therefore learn that a person who is without "water" (Torah) instead gets filled with "snakes and scorpions" (bad midot). Only Torah will train him to be proper.
Vayeshev
Vayeshev 37:24
How did Reuven's plan to drop Yoseph into the pit help if it had snakes and scorpions? Berachot 33 - An arud (African wild donkey) was biting and causing damage. Rabbi Chanina ben Dosa went to its lair and let it bite him and it died. He said, "It's not the arud that kills, but sin." Thus Reuven was sure that Yoseph would not be harmed by any snakes and scorpions.
Vayeshev
Vayeshev 37:24
We make blessings over miracles that happened via nature
Vayeshev
Vayeshev 37:24
Had the brothers known the pit wasn't empty and he was saved via a miracle they would have reacted differently
Vayeshev
Vayeshev 37:25
The brothers could not bear hearing Yoseph's screams
Vayeshev
Vayeshev 37:25
The fact that the brothers sat down to eat shows that they thought they were justified in what they did to Yoseph
Vayeshev
Vayeshev 37:26
Yehuda convinced them not to kill Yoseph (even indirectly, as Reuven had already suggested), but to sell him - they avoid sin and still don't have to see him and be annoyed by him. As part of it, they made him swear never to go home, never to reveal himself to Yaakov, not to let him know he is alive or was sold, or to reveal to anyone else his background. He agreed because it was a better option than dying. This explains why in all of Yoseph's years in power he never wrote home to inform his father.
Vayeshev
Vayeshev 37:26
2 reasons to punish someone: revenge and to stop such an action from happening again; the former can be done privately and is inappropriate between siblings, and the latter must be done publicly; neither works here because he is their brother, and it can't be public because they have to hide that they did it
Vayeshev
Vayeshev 37:28
The brothers didn't actually sell Yoseph, but he later says they did (and the asarei harugei malchut were punished for it) because people of their stature are punished for causing his sale even if they didn't do it themselves.
Vayeshev
Vayeshev 37:29
1. Reuven was doing teshuva for unwittingly having caused Yaakov to not have 13 kids, and now that Yoseph was going to be lost, they would not have 12. 2. When you do one sin you are often forced to do others sins to cover it up, sins you wouldn't consider doing in the first place
Vayeshev
Vayeshev 37:32
Sota 10b - Yehuda and Tamar used the same word (heker). Rav Kanievsky: Because Yehuda was careful in his language in order to not shock Yaakov, and in even leaving it ambiguous, he merited that later Tamar also did not call him out and left him deniability.
Vayeshev
Vayeshev 37:33
How did lying to Yaakov that Yoseph was attacked by an animal help? Won't he be just as sad that Yoseph died? If he suspected that they killed him, then his pain would have been even greater.
Vayeshev
Vayeshev 37:34
Yaakov knew he needed 12 shevatim and mourned Yoseph because he made a neder to Lavan to not marry others and he didn't want to annul that neder as it would be a chillul Hashem
Vayeshev
Vayeshev 38:1
One might think that Yehuda suggested selling Yoseph as in some ways it is crueler to be alive and a slave than the revenge of death. But he was removed from his position of leadership (Rashi), because Yaakov still mourned Yoseph, as one won't get comforted over the loss unless the person is actually dead.
Vayeshev
Vayeshev 38:7
Yevamot 34b - Er didn't want Tamar's beauty to diminish. Alternatively, he didn't want to deal with having to raise children, as there are people who are out looking only for their own pleasure in life.
Vayeshev
Vayeshev 38:7
Yibum used to mean that the child born would replace the bekhor
Vayeshev
Vayeshev 38:13
The Torah mentions that Yehuda was out shearing sheep, as that is a time of great joy and big meals (as can be seen also with Avshalom and Naval). And at a time of great joy, one's yetzer hara is stronger, which is why Tamar chose then to do this (which she was correct to do in his view).
Vayeshev
Vayeshev 38:16
Yehuda's offspring had to be born in this way (as the ancestor of Mashiach, etc.) so as to avoid the satan who would stop it from happening in a normal or yashar way
Vayeshev
Vayeshev 38:25
Berachot 43b learns from Tamar that it is better to be thrown into a fire than embarrass someone. It uses the language of "noach" (preferable/appropriate), and not tzarikh or chayav (required/obligatory). This is because it is it indeed better and more comfortable. It is the right thing.
Vayeshev
Vayeshev 39:2
Hashem watched Yoseph because he was mixed in with non-Jews. Parable: a person with 12 camels with wine, and one camel goes into a store of a non-Jew, he follows that one rather than the other 11, as that is the one who needs to be guarded from yayin nesech, not the ones still on the correct path.
Vayeshev
Vayeshev 39:2
Hashem was with Yoseph as he viewed even his struggles as from Hashem and was therefore able to remain happy and view himself as successful (and the shechina can only shine on one who is happy).
Vayeshev
Vayeshev 39:2
It was specifically in the home of his Egyptian master that it became known that Yoseph was successful, as if it were known to the Yishmaelim they never would have sold him down to Mitzrayim
Vayeshev
Vayeshev 39:3
People could tell Hashem was with Yoseph because success followed him
Vayeshev
Vayeshev 39:5
Everything around Yoseph was blessed because of him
Vayeshev
Vayeshev 39:6
Yoseph was tempted by Potiphar's wife because he had stopped learning Torah
Vayeshev
Vayeshev 39:6
When Yosef saw that his master noticed Hashem was with him, he decided to act like a talmid chacham, to make sure his appearance looked nice. For him this included playing with his hair, which led to his downfall (Rashi). This is also what caused the righteous nazir to become a nazir in Nedarim 9b.
Vayeshev
Vayeshev 39:8
Yoseph didn't hesitate; the Shalsheles reflects the many arguments he had to present because he could not reject her outright
Vayeshev
Vayeshev 39:8
The ta'amei hamikra, such as the shalsheles on vayema'ein, reveal hidden details of the story, much like body language and hand gestures do in our communication.
Vayeshev
Vayeshev 39:9
Yoseph could not be with Eishet Potiphar because that would be a lack of Hakarat Hatov on his part
Vayeshev
Vayeshev 39:11
Fathers must be role models for their kids if they want their kids to not sin
Vayeshev
Vayeshev 39:12
Yoseph wasn't tempted, but each soul has different "malbushim" and one was tempted. Life's tzarot come from whenever our malbush/madrega is taken from us, like Yoseph who had his ketonet removed by the brothers (5647).
Vayeshev
Vayeshev 39:14
Once Potiphar's wife realized that she could not seduce Yoseph, she decided to slander him so that she can get rid of him, as she could not handle her passions whenever she saw him she preferred that he be gone.
Vayeshev
Vayeshev 39:14
Eishet Potiphar changed what she said because she realized that though Yoseph fled, he walked normally once outside her room
Vayeshev
Vayeshev 39:15
Yoseph resisted temptation, differentiating him from non-Jews, making him a worthy cause to split the sea
Vayeshev
Vayeshev 40:1
The mashkeh did a worse sin only as Pharaoh's helper; the baker did worse for anyone. But Yoseph interpreted the dream in the counter-logical way to make the ofeh die, to show them that he wasn't using logic but it was coming from Hashem
Vayeshev
Vayeshev 40:5
The verse calls them the baker/steward rather than sarim, because due to prison they lost their sense of self and ambition
Vayeshev
Vayeshev 40:7
Yoseph was willing to help the same government ministers who pursued him
Vayeshev
Vayeshev 40:8
Wisdom to solve dreams is a segula from Hashem
Vayeshev
Vayeshev 40:10
We got the Torah bezchut the avot and shevatim. The Torah survived bezchut Moshe, Aharon, and Miriam
Vayeshev
Vayeshev 40:12
Yoseph knew that the 3 sarigim meant 3 increments of time. Logically 3 years or 3 months was too long for their court case to be. 3 days made more sense. Plus he knew it was Pharaoh's birthday and all the ministers would be there. So 3 days made the most sense. When explaining dreams, part of solving the riddle is using one's logic.
Vayeshev
Vayeshev 40:13
The Sar Hamashkim was not only going to live but be restored to his original status and being trusted by the king
Vayeshev
Vayeshev 40:23
We remember that events happen but we forget the emotions and inspiration we felt during the event
Miketz
Miketz 41:1
This dream caused Pharaoh to ascend to greatness, and this is part of Hashem's hashgacha and rachmanut on Klal Yisrael - whichever nation He gives them to, He makes sure they are great so that no one says Hashem gave them to a lowly nation. Same with Nevuchadnezzar and Rome.
Miketz
Miketz 41:1
Yoseph didn't go free because he solved Pharaoh's dream, but Pharaoh had a dream because it was time for Yoseph to go free
Miketz
Miketz 41:1
Yoseph was punished for his hishtadlut because he was on a madrega of bitachon that did not need that hishtadlut, but the rest of us need to do hishtadlut
Miketz
Miketz 41:1
Sometimes people trust in Hashem and grow impatient and begin pinning their hope on people. That was Yoseph's mistake and he was punished with 2 more years. But when he returned to trusting in only Hashem, not only did he leave prison, but he was given stature. In truth, Yoseph wanted to just return to learn with Yaakov, and did not want the greatness. Had he left prison when he was supposed to, that is what would have happened. Since he made this effort, it had to happen only with going to be free but being stuck in Mitzrayim.
Miketz
Miketz 41:1
Pharaoh's mistake was that he thought Egypt's success was due to him
Miketz
Miketz 41:4
Two cows ate the 7 cows
Miketz
Miketz 41:7
Pharaoh knew his 2 dreams were really one dream, which is why no one was able to interpret it
Miketz
Miketz 41:8
Pharaoh could not interpret a dream about famine because that was a foreign concept to a king
Miketz
Miketz 41:9
Sar Hamashkim knew that Yoseph was using Hashem and not logic to interpret dreams, because logically he was guiltier than the Sar Haofim
Miketz
Miketz 41:14
Hashem does not wait even one moment when the time for the Geula comes
Miketz
Miketz 41:14
Yoseph was immediately brought to Pharaoh, and Hashem's yeshua is ke-heref ayin
Miketz
Miketz 41:16
Even from the conversations of the Avot they caused others to recognize Hashem
Miketz
Miketz 41:16
Yoseph constantly mentioned Hashem's name (Elokim) because he was talking to Pharaoh who denied Ma'aseh Bereishit and Yoseph wanted to emphasize that everything is from Hashem
Miketz
Miketz 41:21
Having food for the first 5 years of famine doesn't help knowing they would soon run out of food
Miketz
Miketz 41:25
Why did Yoseph repeat that Hashem is telling Pharaoh His plans? Why did Yoseph add advice and not just explain the dreams? Pharaoh's advisers suggested the dream referred to 7 daughters or 7 countries he would conquer, because it doesn't make sense to dream about famine, something not relevant to a king. Yoseph is saying that the famine is relevant to Pharaoh because he can do something for his country, which is a king's purview.
Miketz
Miketz 41:25
Darkness is not just lack of light but a separate creation, and it hides the light/truth, which is what Pharaoh's dream meant (5639). The darkness is when we make the ikar tafel and the tafel ikar, and by learning Torah and keeping mitzvot we remove that darkness (5642). Am Yisrael's role is to ignore the gashmiyut and focus on what's important, and the yetzer hara tries to hide it with darkness. That is why Chanukah is when we light candles to fight not being able to have the light of mila, Shabbat, and Rosh Chodesh (5662).
Miketz
Miketz 41:33
Why did Yoseph add advice (apoint someone to be in charge of the food) to his interpretation of the dream? Why did Pharaoh not act but instead sent everyone to his appointee Yoseph? The waking up and going back to sleep was part of the dream, and the interpretation was that Pharaoh should wake up (be active) now and appoint someone, and later should be asleep (be inactive).
Miketz
Miketz 41:33
In Egypt there was a lack of ethics among the royalty and officers
Miketz
Miketz 41:37
When Pharaoh praises Yoseph by saying there is no one like him (in the world), isn't he insulting all his advisers? Pharaoh is actually praising them: You are the smartest, and no king has advisers as smart as me. Therefore if Yoseph knew something you all didn't know, I know no one else in the world knows it either.
Miketz
Miketz 41:38
It sounds like Pharaoh is calling Yoseph smart, but Onkelos translates as nevua. Why? Pharaoh said that Yoseph knew how to interpret dreams and Yoseph said only due to nevua from Hashem. So Pharaoh wanted to test if it was nevua, and changed the dream. When Yoseph knew the correct dream and interpretation, Pharaoh knew Yoseph was a navi and smart (Nedarim 35).
Miketz
Miketz 41:39
Someone who interprets dreams with wisdom will interpret it differently based on how he hears it. A person who uses nevua will give the same answer despite the presentation. Because Pharaoh switched around his dream and Yoseph still explained it how it actually was, he knew he was using nevua. And therefore he said Yoseph is a chacham (wise), because nevua only goes on a chacham (Shabbat 92a).
Miketz
Miketz 41:43
Yoseph was an "avrech" from the shoresh of knee/bow
Miketz
Miketz 41:45
Kings often change names of their servants, as they can't handle their Hebrew names.
Miketz
Miketz 41:45
Yoseph acted like royalty even though he was seemingly a slave
Miketz
Miketz 41:51
Menashe's name was Jewish while Ephraim's was Egyptian, reflecting assimilation
Miketz
Miketz 41:51
Ephraim was named for a miracle - that Hashem made him fruitful amid his suffering. Why not Menashe (named for having forgotten his pain)? He was also, for if Yoseph had not forgotten how great it was in Yaakov's house he would not have been able to survive in Mitzrayim, handling the contrast. That miracle that allowed him to function and survive is also important. Sometimes we have to work to forget our pain from a past incident (like the Holocaust) in order to just live.
Miketz
Miketz 41:52
Yoseph named his children so that he would not forget the hardships he faced on the path to success (as the hardship CAUSES the later success), much like we eat matza and maror on Seder night
Miketz
Miketz 41:55
To help the brothers acclimate in Egypt, Yoseph had the Egyptians circumcise themselves.
Miketz
Miketz 42:1
Yaakov sent the sons to Egypt for food even though they had food, because he did not want others to know and come ask for it
Miketz
Miketz 42:1
Yaakov asked his sons why they keep looking at each other expecting someone else to do something about the famine
Miketz
Miketz 42:9
Yoseph was trying to teach that people can make mistaken assumptions
Miketz
Miketz 42:9
Yoseph did not reveal himself in order to make his dreams come true
Miketz
Miketz 42:15
Yoseph constantly uses Hashem's name except when lying
Miketz
Miketz 42:19
To prove they were brothers and not disconnected spies, leaving one behind works because no one would agree to be the one left behind and he would report on the others instead
Miketz
Miketz 42:19
The brothers were following the halakha by all agreeing to be slaves rather than just one
Miketz
Miketz 42:21
Ramban: They regret only that they did not hear his cries, not on actually selling him. Midrash: Causing one to sin is worse than killing him. Reuven convinced the brothers to not kill Yoseph, but he also meant not to sell him, as he would be influenced by being alone among gentiles. They opted to sell him. Yoseph was begging not to be sold so he would not be tempted to sin. The brothers assumed that was not genuine and really just didn't want to be sold. Reuven is saying that we are being punished for having caused Yoseph to sin.
Miketz
Miketz 42:21
Yoseph begged, and it is clear later, even if not during the story
Miketz
Miketz 42:22
The pasuk of Reuven telling the brothers that he tried to warn them explains why Yoseph kept Shimon prisoner and not Reuven - once he heard that Reuven tried to save him, he didn't want to cause him the anguish.
Miketz
Miketz 42:23
Midrash: For the 10 times Yoseph heard the brothers referring to Yaakov as his eved (slave) he lost 10 years of his life. Q: We find only 5. A: But there was a translator there, so Yoseph heard it 10 times.
Miketz
Miketz 42:25
Why did Yoseph say to return their money (especially as it caused pain to Yaakov)? He wanted the brothers to return to Mitzrayim and he knew that if they had money that did not belong to them they would return, more than just due to the famine.
Miketz
Miketz 42:25
Why did Yoseph say to return their money (especially as it caused pain to Yaakov)? He wanted the brothers to return to Mitzrayim and he knew that if they had money that did not belong to them they would return, more than just due to the famine.
Miketz
Miketz 42:27
Why did Yosef return their money if that will later hint to the brothers that Binyamin didn't actually steal his goblet? He wanted them to figure out that something strange is going on so that they will do teshuva.
Miketz
Miketz 42:28
The brothers were asking why Hashem did this to them, but really everything that happened was a result of their action (selling Yoseph). If Hashem were to open our eyes to it, we would realize that everything that happened to us was not a random punishment from Hashem but a direct result of our action. This is why the brothers couldn't answer Yoseph and what Bilaam realized after his donkey spoke. Woe to us when we face yom ha-din - as punishment is worse when we realize we actually brought it on ourselves.
Miketz
Miketz 42:28
The brothers did not rejoice over the windfall of extra money in their sacks because they knew it was not a reward
Miketz
Miketz 42:36
Yaakov says that the pain is "alai" (on me). Isn't that obvious? When Rivka convinced Yaakov to get the brachot meant for Eisav, he was concerned Yitzhak would curse him. Rivka said "alai kelaletcha" (literally: your curse is on me). Alai was a hint: it stands for Eisav, Lavan, and Yoseph. So Yaakov was promised only those 3 tzarot, and Binyamin getting taken would have been a fourth.
Miketz
Miketz 42:37
Yaakov relied on Yehuda (and not Reuven) because he waited until there was no food left
Miketz
Miketz 42:38
Reuven stayed quiet to Yaakov's response as he realized that Yaakov no longer trusted him (after the incident with Bilha). Yaakov trusted Yehuda and accepted the logic of his arguments.
Miketz
Miketz 43:11
A large gift will not impress a king's second, only a quality gift
Miketz
Miketz 43:12
Yaakov told them to take the money "beyadchem" - publicly visible to all. This allowed them to return the money (according to those who prohibit, see Rambam Gezeila 11), because they were doing it to make a kiddush Hashem.
Miketz
Miketz 43:14
Shimon was left behind in Egypt for a long time
Miketz
Miketz 44:7
Rav Itzele Volozhener: If a guest comes to town and something goes missing, if the locals are righteous people, then suspect the visitor. But if the locals are corrupt, there is no reason to suspect the visitor. That is what the brothers were claiming when they were accused.
Miketz
Miketz 44:9
The brothers were all liable for Binyamin's theft because members of a group should influence each other
Miketz
Miketz 44:10
Whoever stole now is a known thief and can be presumed to be the thief the first time too; except when it is revealed to be Binyamin, who was not there at first, then he had to accuse them of stealing his magical cup so he wouldn't know
Miketz
Miketz 44:10
Yehuda realized something was off when a thief was being taken to be a slave to Yoseph (a slave accused of theft doesn't get to serve the king)
Miketz
Miketz 44:12
Because the brothers hit Binyamin and suspected him of something he didn't do, he merited the Shekhina in his nachala, as Hashem acts mida keneged mida for both reward and punishment. Similarly, the brothers deserved to tear their clothes now because they made Yaakov do that when he thought Yosef was dead. Binyamin didn't deserve it, which is why his shevet merited Mordechai tearing his clothes in the Purim story.
Miketz
Miketz 44:16
Yehuda suggested that they would all be slaves (not just Binyamin) to a) point out that they were more likely to be guilty of planting it in Binyamin's bag, which took away the presumed guilt of Binyamin, and b) to suggest that the man who caught them and accused them was also equally suspicious of stealing the cup
Miketz
Miketz 44:16
Yehuda tried multiple tactics in his speech to Yoseph, sometimes nicely and sometimes forcefully
Vayigash
Vayigash 44:8
The brothers' argument that they did not steal because they are returning money is a flawed kal v'chomer
Vayigash
Vayigash 44:18
Even if peshat is that Yehuda was praising Yoseph, the midrash says he was threatening him
Vayigash
Vayigash 44:18
The trop on the opening verse is kadma ve'zla revii, zarka munach segol (loosely translated: stepped up and went, the fourth, threw, placed, virtue). When Yehuda guaranteed that he would bring back Binyamin, he said if not I will have sinned to you for all time, and Rashi explains: for the world to come. That explains, why the one who "stepped up and went" was the fourth son (Yehuda) and not the first-born (Reuven). Because he threw himself to be placed in the am segula, risking it for Binyamin.
Vayigash
Vayigash 44:18
Yehuda was asking for mercy lifnim mishurat hadin, which only a king can grant, not a judge. That's why Yehuda mentions he is like Pharaoh. But he also asked to talk to him directly, i.e., without a translator. Why did he think Yoseph would understand him? If you speak from the heart with emotion it will transcend a language barrier.
Vayigash
Vayigash 44:18
Yehuda is named for hoda'a (thanks). When he approached Yoseph he repeated everything that happened, to internalize that he accepted it and give thanks (5631). By connecting to gashmiyut, the truth is hidden, which is why Yoseph seemed like their enemy, but it was all their own misdeeds that caused them to miss the truth. So too on Yam Hadin we will be shown our sins caused us bad (5632). Yehuda was the choresh (plower) and Yoseph was the kotzer (harvester). Yehuda's argument to Yoseph was that to be successful on his level he needs people on the lower level to prepare for him (5643).
Vayigash
Vayigash 44:18
Rashi: Pharaoh doesn't keep his word. Re'em - Why bring him up? Bechorot 13b - Needing to keep our word is an obligation only on Jews (unless a kinyan is made). But Yoseph declared that he fears God, and therefore Yehuda is telling him that he needs to keep his word too.
Vayigash
Vayigash 44:19
Yehuda's arguments for leniency: a) Not everyone receives the same punishment (young/old people get fewer makot), b) You have to consider the damage to others, c) You can change a punishment of slavery to one of a monetary fine
Vayigash
Vayigash 44:20
A father is responsible for his child, so when his child steals he deserves a bit of the pain caused by him being punished; but when Yoseph forced them to bring Binyamin, he is no longer in Yaakov's purview so Yaakov does not deserve to suffer when he steals
Vayigash
Vayigash 44:20
How could Yehuda say Yoseph was dead? He can say it because he is sure that had he been alive, he would have contacted him, as Rashi explains regarding an aguna who remarried in Ketubot 22b.
Vayigash
Vayigash 44:22
Why didn't the brothers just bring a stranger to pretend to be their brother? They were concerned that Yoseph would question him with details about their home and when he couldn't answer, he would realize and kill them all.
Vayigash
Vayigash 44:24
Yaakov was convinced that no one would force them to starve to death over something minor like not bringing Binyamin
Vayigash
Vayigash 44:31
Yoseph did eveything involving the cup and Binyamin in order to have Yaakov come down to Mitzrayim, as he could not tell him as he was sworn not to. Yehuda won because he explained to Yoseph that the plan won't work because once they come back without Binyamin, Yaakov will die instantly.
Vayigash
Vayigash 44:32
Yehuda's argument to Yoseph: You said that you don't want to enslave the rest of us, as perhaps we are innocent, then why are you willing to cause our father to die, as he is definitely innocent.
Vayigash
Vayigash 45:1
When Yoseph kicks everyone out of the room, he risks his brothers killing him with no guards around to stop them; Yoseph decides it is better to risk his death than to embarrass them in public
Vayigash
Vayigash 45:3
Yoseph knew Yaakov was alive (as the brothers had just told him), but really was giving them tochacha from their own words; Hashem will one day give us all tochacha from our own words/actions, like claiming we are not smart enough to learn and showing our wisdom in our craft, or claiming we are not rich enough to give tzedaka and then showing our waste on our ta'avot
Vayigash
Vayigash 45:3
Yoseph saying Ani Yoseph cleared up all the brothers' questions, just like hearing "Ani Hashem" will one day
Vayigash
Vayigash 45:3
Yoseph first says I am Yoseph and then says I am Yoseph your brother. He judged them for selling him, but he knows himself to be righteous, so he did not want to call them his brothers. But when they were embarrassed, which forgives one's sins (Berachot 12b), he was willing to call them his brothers.
Vayigash
Vayigash 45:3
Yoseph was careful when talking to his siblings to not accuse them of the sale when the Egyptians were listening
Vayigash
Vayigash 45:3
Yoseph's brothers couldn't speak in response to Yoseph's reveal. Although the brothers thought they were justified in what they did, they still planned to rectify what they did to Yoseph. When Yoseph revealed who he was, they realized it was too late. And similarly, we all think we'll have time to fix our past mistakes, and when the time comes abruptly for Hashem's judgement it will also be too late.
Vayigash
Vayigash 45:3
Yoseph isn't just asking if his father is alive, but is asking: How is it possible that Yaakov did not die due to his worry for me?
Vayigash
Vayigash 45:4
They know they sold him, why does he mention it? He wanted to convince them that he did not have bad intentions, now or earlier when he tattled to his father about them. (Rashi: Just like I love Binyamin I love all of you too). This answers the Ramban's question as to why Yoseph never contacted Yaakov. He did not want Yaakov to find out what they did. Better he should suffer. This proves to them that he harbored no ill will toward them.
Vayigash
Vayigash 45:4
The brothers didn't answer, so Yoseph is answering all their concerns: a) Don't believe he's Yoseph, b) Still hate him and are annoyed that they sold him in a way that allowed him to ascent to royalty, c) or they regret the bad they did
Vayigash
Vayigash 45:5
Yoseph to the brothers: Just like one who intended to eat pig and ate kosher, was saved by Hashem's guidance, so too, you might have intended to harm me but Hashem made it into something good - and that means you are good.
Vayigash
Vayigash 45:8
What the brothers did was not a sin, but really was the hand of God using them, and what they did wasn't bad but turned out good; similar to a man who accidentally knocks someone in the water who survives and finds a precious gem
Vayigash
Vayigash 45:11
Pharaoh commanded Yoseph to send bread with his brothers, because he knew Yoseph was too honest to do it on his own
Vayigash
Vayigash 45:16
Why were Pharoah and and the people happy to hear Yoseph's brothers came? Yoseph didn't tell his background (brothers made him swear, per Bechor Shor on 37:27). They were concerned he was running from the law or had other issues in his past, and they let him rule over them. Now that they know he descends from Avraham and who his siblings are, they are happy, and honored him even more.
Vayigash
Vayigash 45:16
Part of the word "ben" (son) is related to the binah (wisdom) of Torah
Vayigash
Vayigash 45:16
Pharaoh was happy because now Yoseph would rule Mitzrayim with the interests of a citizen, not a foreigner
Vayigash
Vayigash 45:20
They could not take all their possessions but they still took the trees to Egypt
Vayigash
Vayigash 45:24
Pshat: Yoseph tells them not to be afraid to hurry, as those with food during a famine are afraid to be noticed; Drash: Yoseph told them not to discuss iyun sugyas while travelling - But he did not tell them not to learn at all chas v'shalom, as it is necessary for talmidei chachamim to talk in learning even while travelling.
Vayigash
Vayigash 45:28
1) Why did Yaakov need to hurry to see Yoseph? Hurrying is for mitzvot? 2) Why was Yaakov saying Shema when he finally meats Yoseph? A: Yaakov wasn't hoping to just hug and see Yoseph, but rather wanted to influence and inspire him. That is why he made the point of reciting Shema right at their first big public meeting.
Vayigash
Vayigash 46:1
Yaakov planted trees to prevent his children from assimilating in Egypt
Vayigash
Vayigash 46:1
Yaakov said I want to go see Yoseph before I die. So why does the Haggadah tell us that Yaakov was forced to go? Yaakov wanted to see Yoseph and leave back to Eretz Yisrael immediately. But when Hashem tells him he will make him a great nation there, he realizes begrudgingly that he has to stay. That's why it says he was forced.
Vayigash
Vayigash 46:2
Even in our darkest times Hashem is with us, even in exile
Vayigash
Vayigash 46:2
Yaakov was blessed with Divine providence
Vayigash
Vayigash 46:3
Yaakov accepted galut as a price of the bechora but was concerned that it was in Mitzrayim. Hashem assuaged his fears by a) assuring He would redeem them early if need be, and b) tying His name/glory to that of Am Yisrael
Vayigash
Vayigash 46:3
Hashem is both the one who told Yitzhak not to leave and the one telling Yaakov to leave
Vayigash
Vayigash 46:4
Yoseph instituted many changes to prevent his family from assimilating in Egypt
Vayigash
Vayigash 46:8
The firstborns are counted twice
Vayigash
Vayigash 46:15
At the time of the Torah giving birth at the age of 100 was natural
Vayigash
Vayigash 46:28
Midrash: Yaakov sent Yehuda ahead to build a beit midrash or to find a proper home; according the latter explanation, couldn't Yoseph have taken care of that? Yaakov wanted a home far from the negative influences of Mitzrayim, as its streets were filled with avoda zara and sorcerors, and Yaakov didn't want to risk even a temporary stay with Yoseph influencing his impressionable grandchildren.
Vayigash
Vayigash 46:28
Rashi: Yaakov sent Yehuda to set up the Beit Midrash. Why not Levi or Yissachar who are most engrossed in Torah? To set up the Yeshiva you need someone organized or regal, like Yehuda. Then he can appoint Levi to be Rosh Yeshiva (Rambam Avoda Zara 1:3).
Vayigash
Vayigash 46:29
Rashi: Yaakov was saying Shema so he didn't kiss Yoseph. Why now and not before/later? Yaakov wanted to honor Yoseph, and a king's honor is due to Hashem sharing His honor with him. Yaakov is attesting to all the honor due to Yoseph by declaring ol malchut shamayim at that moment.
Vayigash
Vayigash 46:29
Yaakov was reciting Shema when he met Yoseph because he did not realize it was Yoseph
Vayigash
Vayigash 46:29
It is natural that Yaakov was the one who cried and not Yoseph
Vayigash
Vayigash 46:29
Rashi: Only Yoseph cried because Yaakov was saying Shema. Why? Until now, Yaakov was forced by Hashem to go down to Mitzrayim, and he was involved in that mitzvah. Once he arrived he was no longer involved, and now was required to say Shema. Yoseph was the opposite: at that time he couldn't say Shema because he was involved in the mitzva of kibud av.
Vayigash
Vayigash 46:31
Yoseph specifically mentioned that his siblings were shepherds so Pharaoh would have them live outside Egypt
Vayigash
Vayigash 46:32
The brothers chose shepherding as a profession as it is lucrative and easy, and to get used to sheep to not be enticed to worship them when living in Mitzrayim; many avot and neviim were shepherds as it keeps one away from the vices of the city and avails one to be alone without distracting thoughts to achieve nevua
Vayigash
Vayigash 46:34
Seemingly Pharaoh would have made all the brothers ministers, thinking they would help Mitzrayim like Yoseph did. Yoseph told them to say they are shepherds as it is better to be shepherds in Goshen than to be ministers in Mitzrayim.
Vayigash
Vayigash 47:5
Why does Pharaoh say that Yoseph's brothers and father came to him? They didn't have famine, but came only to honor him. Why does it say "lemor?" He should tell people this so they know why they are being given preferential treatment.
Vayigash
Vayigash 47:7
Yaakov blessed Pharaoh and did not bow when entering/leaving, as ruchniyut is greater than the leader
Vayigash
Vayigash 47:8
Pharaoh was not just asking Yaakov's age, but whether he had an easy life
Vayigash
Vayigash 47:8
Why does Yaakov mention that he had a tough life when Pharaoh merely asked his age? Midrash Tzena Urena - Pharaoh had a step so that those who entered would bow to avoda zara. For Avraham there was a miracle that it flattened. The same happened for Yaakov, so Pharaoh is now wondering if they are the same person, and if Yaakov could be that old. Yaakov answers that he just looks old.
Vayigash
Vayigash 47:9
Pharaoh was wondering whether Yaakov was old, and Yaakov explained that his parents lived longer
Vayigash
Vayigash 47:12
Yoseph gave the brothers just enough food, so as not to be wasteful when others are lacking
Vayigash
Vayigash 47:21
Yoseph purposefully displaced people from one city and put them in another, so none would ever reclaim land and claim a chazaka on it (similar to Rashbam)
Vayigash
Vayigash 47:22
Our parnassa comes from Hashem, much like royal officers get theirs from the king
Vayigash
Vayigash 47:26
Yoseph could have taken everything from the Egyptians for Pharaoh, but as a chesed left them some
Vayechi
Vayechi 47:28
Having to ask Pharaoh permission to bury Yaakov in Chevron led the brothers to realize they were in galut
Vayechi
Vayechi 47:28
Why the double language? There are 2 big tests in life: Being religious when poor/suffering, being religious when rich/successful. Yaakov suffered greatly most of his life and was a tzaddik throughout (im Lavan garti). He was concerned when he heard Yoseph was alive and he would get honor - would he be a tzaddik still. The pasuk is attesting that in both parts of his life he was a tzaddik.
Vayechi
Vayechi 47:28
The effect of a tzaddik can be on a whole country, not just his home or hometown, and Yaakov cared about all people
Vayechi
Vayechi 47:28
Yaakov's best years were his years in Egypt, teaching us that we can live well in galut if we don't assimilate
Vayechi
Vayechi 47:29
Yoseph's chesed to support and feed Yaakov's family for 17 years will only be worth it if Yaakov ends up buried with his forefathers in Eretz Yisrael
Vayechi
Vayechi 47:29
Midrash: They stopped (vaya'avru) crying for Yaakov but they finished (vayitmu) crying for Moshe. Why? When Moshe died it meant entering Eretz Yisrael, which served as a source of comfort. Yaakov's death meant the galut of Mitzrayim.
Vayechi
Vayechi 47:30
When Yaakov dies it is like Avraham and Yitzhak are dying with him
Vayechi
Vayechi 47:30
Yoseph promised his father that just as his father begged him and belittled himself to ask Yoseph to bury him in Eretz Yisrael, he would also be willing to cry, beg, and humble himself before Pharaoh and his advisers in order to make it happen.
Vayechi
Vayechi 47:30
Pshat: Yoseph agrees to Yaakov's request to bury him in Eretz Yisrael. Midrash: Yoseph says that he will do the same, making his brothers swear to bury him in Eretz Yisrael
Vayechi
Vayechi 47:31
The Torah is careful to use the word "mita" to refer to Yaakov's deathbed, as he is the first one to die with "mitato sheleima" (all righteous children)
Vayechi
Vayechi 47:31
Yaakov wanted Yoseph to swear not because he didn't trust him, but to make sure Pharaoh would let him keep his oath
Vayechi
Vayechi 47:31
Rashi: Yaakov was grateful that his "bed was whole" (all his children were "frum"), as he saw Yoseph was proper even after having lived in Mitzrayim. Why now? He has had 17 years of living in Mitzrayim to notice this about Yoseph? Pesikta - Yoseph refrained from staying around his father as he did not want to get asked about how he ended up in Mitzrayim and Yaakov would curse the brothers for selling him. So Yaakov only knew now, and he can make the bracha only now that he sees it (like a birkat reiya).
Vayechi
Vayechi 48:2
Onkelos translates my sword and bow as "betzaluti ubebauti" (with my prayer and request). A sword is dangerous on its own, a bow and arrow are only as dangerous as they are shot by the archer (the arrow without that force won't hurt you). Similarly, there are two kinds of tefillot: the regular shemoneh esrei and an additional special request from a person in need. The latter is told to go to a chacham so his tefilla will be heard (Bava Batra 116).
Vayechi
Vayechi 48:2
Nedarim 39 - One who visits the sick takes 1/60 of his illness. The word hinei is 60 in gematriya. The word hamita is 59. So Yaakov had only 59/60 of his illness once Yoseph visited.
Vayechi
Vayechi 48:5
Yoseph's sons need a special bracha more than the sons of the other shevatim, and Efraim more than Menashe
Vayechi
Vayechi 48:7
Yaakov hinted to Yoseph that Rachel died because he was slow to fulfill his vow
Vayechi
Vayechi 48:7
Yaakov is apologizing for not burying Rachel in Chevron (not for not burying her in Israel, because she was buried in Israel)
Vayechi
Vayechi 48:8
Rashi: Yaakov asked where these sons came from and Yoseph showed him his ketuba. This is because Yaakov was concerned that they were born to Osnat before she converted. Obviously she converted, but if they were born first, they are related to her and not to Yoseph. Therefore Yoseph took out the documents to show she converted first and they were halakhically married and they are indeed his sons, fitting for Yaakov to bless.
Vayechi
Vayechi 48:8
Yaakov knew who Yoseph's children were, he asked only to increase love for them to give them a more heartfelt bracha
Vayechi
Vayechi 48:14
Ephraim got blessed first because he did not object to being referred to as "hatzair"
Vayechi
Vayechi 48:14
Blessing is equal in both hands, it was switched due to the honor of Yehoshua
Vayechi
Vayechi 48:14
Yaakov's right hand and left leg went to Ephraim, and his left hand and right leg went to Menashe
Vayechi
Vayechi 48:15
Even people blessed with a certain good mida can have to exhibit the opposite for many years
Vayechi
Vayechi 48:16
Yaakov blesses Ephraim and Menashe that their offspring will be blessed with his name and that of the avot. Ramban says this means their "zaram" (offspring) and "shemam" (name). What does that mean? Yeshayahu 66 says Hashem will take from them to be Kohanim. Huh? If they're Kohanim, what's the big deal, and if not, how? Even if in later generations there is assimilation, and because when a Jewish man intermarries it will mean his kids aren't Jewish, some will be so far off that they think the same thing applies to women who intermarry. And there may be people who assume they aren't Jewish and really are. Not only will every shevet continue, but Hashem will point out to all that certain people who think they aren't Jewish are really Jewish and are even fit to be/marry a Kohen.
Vayechi
Vayechi 48:16
Hamalach Hagoel is asking that they be tzaddikim worthy of being related to the Avot, rather than reshaim related to Terach and Nachor
Vayechi
Vayechi 48:20
Ephraim represents learning Torah and Menashe represents business. We bless our children to be like Ephraim, and failing that (as 1 in 1000 succeeds in hora'ah) to be like Menashe and support Torah. Targum Yonatan: This begins at the bris. Why? Later might be too late (an Ephraim can become a Menashe more easily than a Menashe becoming an Ephraim).
Vayechi
Vayechi 48:22
Tefilla and bakasha are weapons. Onkelos translates my sword and bow as "betzaluti ubebauti" (with my prayer and request). A sword is dangerous on its own, a bow and arrow are only as dangerous as they are shot by the archer (the arrow without that force won't hurt you).
Vayechi
Vayechi 48:22
You need to daven the kavua tefilla before adding in personal bakashot
Vayechi
Vayechi 49:1
Yaakov distributed the land of Israel to the shevatim, which would help them not assimilate and await the geula
Vayechi
Vayechi 49:1
Each person and group in Klal Yisrael has a different role. We all have to do our part, but don't dismiss someone else's role either.
Vayechi
Vayechi 49:1
If Yaakov is giving each Shevet their own personal blessing, why does he need to gather them all first? Their blessing isn't only for that shevet, but for that shevet together in its role with all of Klal Yisrael. All benefit from malchut beit Yehuda, all benefit from Yissachar learning Torah, and all benefit from Zevulun supporting everyone financially. Hashem is waiting for all the shevatim and people to unite, each in his own role, to come sanctify His name together.
Vayechi
Vayechi 49:1
By gathering together in unity we are zocheh to geula. That's how Shabbat works too. (5648)
Vayechi
Vayechi 49:3
Because Reuven acted with anger, he lost the melucha, and because he treated the bed of Yaakov, where the Shechina rests, like chulin, he lost the kehuna (and bechora)
Vayechi
Vayechi 49:5
Shimon and Levi were not just literally brothers, but they were of the same mind and angry temperament, of the same opinion, as birds of a feather flock together (may be a criticism of living in their own echo chamber, which explains the need to split them up).
Vayechi
Vayechi 49:5
Even though the people of Shechem were deserving of death (Rambam - for not punishing theft, Ramban - for avoda zara and giluy arayot), Yaakov was angry that they would act unilaterally without consulting him
Vayechi
Vayechi 49:7
Zealotry without Torah/Halakha is wrong (Levi did it right, Shimon did it wrong)
Vayechi
Vayechi 49:7
Levi was too angry, but we sometimes need anger against reshaim, so we will split them up throughout Am Yisrael so they can be there to reprimand reshaim
Vayechi
Vayechi 49:8
Yehuda showed leadership when he suggested they sell Yoseph instead of killing him. Even though they declared him chayav mita (for being mored bemalchut, etc.), he said maybe we are wrong. Let Hashem decide. If Hashem decides he is guilty, Yoseph will not survive. This is similar to what Shlomo did to Shimi ben Gera after Dovid declared him to be chayav mita. He said you must stay in Yerushalayim or you will get killed. Shimi left Yerushalayim to find his donkeys and got killed. Why would he do something so foolish? Hashem made him do it and from that Shlomo knew he was guilty as a mored bemalchut.
Vayechi
Vayechi 49:9
Yehuda's strength was that even when low he is ready to pounce and even when exalted he realizes it's from Hashem. We get our names as Yehudim from him because we are known for limiting ourselves and talking to Hashem during a tzara (5651).
Vayechi
Vayechi 49:10
Even though Yehuda is supposed to lead, because the 2nd Temple was not expected to last they ignored that in the Chanukah story
Vayechi
Vayechi 49:13
Yissachar cares about Zevulun as much as Zevulun cares about Yissachar
Vayechi
Vayechi 49:13
Zevulun precedes Yissachar because he supports him, and that was the point of all the mitzvot of Terumot and Ma'asrot as well
Vayechi
Vayechi 49:13
Tanchuma: Zevulun first as Yissachar's Torah is to his credit. But Gittin 60a and Rambam Talmud Torah 6:10 says the talmid chacham comes even before his benefactor? 1) Bless the benefactor first so that the food and needs of the talmid chacham will be ready when he needs it. 2) If the talmid chacham has to wait, he will learn in the meantime. If Zevulun has to wait, what will he do to pass the time?
Vayechi
Vayechi 49:14
One should work hard like an ox to review Torah, and work hard like a donkey to carry it all with him
Vayechi
Vayechi 49:15
Yissachar's bracha is to have the menucha to learn Torah, as Torah requires menuchat haguf and yegiat hanefesh, and worldy pursuits require yegiat haguf and menuchat hanefesh
Vayechi
Vayechi 49:15
Because the Talmid Chakham chose the burdens of learning and leadership, his friends and neighbors take on the "tax" of doing his work
Vayechi
Vayechi 49:16
Dan will fight the fights of all the shevatim, by being at the tail of the camp, and striking those that try to sneak up on them like a snake biting a horse
Vayechi
Vayechi 49:21
Naftali's land grew produce first, so they were the harbinger of good news for everyone. Similarly, his speed allowed him to run back from the battlefield to let everyone know the good news of the victory.
Vayechi
Vayechi 50:5
Yoseph presented 4 reasons to be able to go bury Yaakov: 1) Kibud av, 2) shevua, 3) lekayem divrei hamet, 4) Yaakov dug the grave as a reminder of death to be a tzaddik and he needs to be buried in it to serve as his witness of his tzidkut
Vayechi
Vayechi 50:15
The ultimate form of revenge is to be nice to those who wronged you, and the brothers actually wished that Yoseph wouldn't be as nice, as his being nice was like being stabbed or hit over the head
Vayechi
Vayechi 50:17
Why the double language? Yaakov told the brothers to ask forgiveness of Yoseph (they didn't make that up), as asking because you regret is a better form of teshuva than asking out of fear of revenge or punishment. The brothers didn't do it while Yaakov was alive, so they are asking for double forgiveness, for that negligence as well.
Vayechi
Vayechi 50:17
The Torah never says that Yoseph forgave his brothers, which is why they never got kapara and the asara harugei malchut later happened.
Vayechi
Vayechi 50:20
Sometimes large segments of the population can suffer/benefit just to reward/punish some Jews
Vayechi
Vayechi 50:23
The pasuk says that the sons of Machir were raised in Yoseph's house, so that we know that Gilad ben Machir ben Menashe, the grandfather of bnot Zelophchad, the wise and righteous women of their generation, was raised in Yoseph's home
Vayechi
Vayechi 50:24
Yoseph related the mesora in first person, because he believed it as though he heard it directly
Vayechi
Vayechi 50:26
Yoseph buried Yaakov and merited Moshe burying him. Moshe merited Hashem burying him. This teaches us that the reward of mitzvot remains, and everyone should work hard to be careful to do lots of mitzvot properly.
Shemot
Shemot 1:1
Galut started when Avraham's offspring felt as gerim
Shemot
Shemot 1:1
Shemot is called "2nd chumash" because it is the completion of the beriya when we accept the Torah
Shemot
Shemot 1:5
Hashem's love for the nation was due to them being "et Yaakov" or trained by him
Shemot
Shemot 1:7
Despite multiple births the children were born healthy and the mothers remained strong
Shemot
Shemot 1:8
Rashi (based on Gemara) suggests that Pharaoh wasn't new but "nitchadesh gezeirotav." What got renewed? The current situation was that Am Yisrael was free (in Goshen), and most of Mitzrayim's property was owned by Pharaoh, and they were essentially slaves to him. In order to curry favor with the Mitzrim, he restored the situation to the way it was before Yoseph, with everyone getting his land back, and instead having them enslave the Jews.
Shemot
Shemot 1:8
Because Am Yisrael stopped mila to hide their differences from Mitzrayim, their hatred of us was increased (the opposite effect), which is true throughout all our galuyot
Shemot
Shemot 1:8
It was unfathomable to Rav that Pharaoh wouldn't feel a debt to the man who saved his country from starvation
Shemot
Shemot 1:8
It was unfathomable to Rav that Pharaoh would know about the Jews' connection to Yoseph and want to punish them
Shemot
Shemot 1:9
Pharaoh might seem correct in his claim, but he was wrong because of no hakarat hatov
Shemot
Shemot 1:10
At first, the Mitzrim were not afraid of the Jews, only of them leaving and not being there to be taken advantage of in a time of need. When their first efforts didn't decrease their numbers, they then became afraid of them on their own, not just from joining with their enemy.
Shemot
Shemot 1:10
Pharaoh's main concern was to prevent Am Yisrael from leaving; they weren't more, war wasn't imminent, etc. but all those could combine to them leaving and he wanted to stop that
Shemot
Shemot 1:10
The Hebrew word nitchakma means trickery; Pharaoh made their lives miserable one step at a time: first their money, then their body, then killing them, etc. Hashem punished them in that order too
Shemot
Shemot 1:10
People ignored or didn't notice small changes, which allowed Pharaoh to carry out his plan
Shemot
Shemot 1:10
Sota 10b tells us that 3 people were present for Pharaoh's decision to enslave the Jews. Bilaam gave the advice and was punished with death. Iyov stayed silent and was punished with suffering. Yitro fled and merited descendants serving in the mikdash. This is all mida keneged mida. How so? Iyov thought if he protested it wouldn't help, so too when someone suffering screams it doesn't actually help. Yitro fled the honor/glory of the palace, and merited descendants in the mikdash.
Shemot
Shemot 1:10
Pharaoh's plan was to chase out the Jews, not to enslave them. They chose to instead build cities.
Shemot
Shemot 1:10
Sota 11a: Yitro, Bilaam, and Iyov were Pharaoh's advisers, and Yitro was rewarded for fleeing, Bilaam was killed for recommending the slavery, and Iyov suffered for remaining silent. How did they know? All of this can be inferred from pesukim (he has it all inside). For example: Shemot 9:20 used "hayarei" in singular to prove only one feared Hashem.
Shemot
Shemot 1:11
The slavery was not full-time as the Mitzrim did not want to have to support the slaves and their families. They made the Jews provide a certain number of slaves at all times, and the rest of the time Jews were home supporting their families.
Shemot
Shemot 1:12
The Jews were made into slaves for the whole country, not just for Pharaoh, but even for other slaves, making all of Mitzrayim worthy of punishment
Shemot
Shemot 1:12
The more we suffered the more we were rewarded, even for intended suffering that did not happen. The true eternal presents (Torah, Eretz Yisrael, and Olam Haba) come only with yissurim first (5641)
Shemot
Shemot 1:13
Sota 11a - they enslaved us by talking softly at first. Midrash Rabba: Pharaoh took tools himself and everyone came to help him. This is what happens throughout the generations. People start by being nice and then later attack us. The advice is to not accept their help or favors in the first place.
Shemot
Shemot 1:14
They tried to give the Jews so much difficult work that they would be too tired to procreate. When that didn't work, they resorted to killing the boys.
Shemot
Shemot 1:14
The trop on the opening of this verse "vayemareru et chayeihem" (they embittered their lives) is kadma ve'zla (loosely: came and went). Due to the difficulty of their enslavement, they completed 400 years in just 210. So they came and went before the set time.
Shemot
Shemot 1:14
All beginnings are difficult, but a person can get used to anything, even a tough form of labor. To make their lives as bitter as possible, the Mitzrim constantly changed the tasks the Jews were performing, so that as soon as they got used to one, they had to learn another one.
Shemot
Shemot 1:15
Chizkuni, Abarbanel, Malbim, Netziv: Pharaoh made them houses so the Mitzrim would know when they were being called for a birth (and go kill the baby). That is why Chazal conclude Shifra and Puah were closely related (Sota 11b) - such as Yocheved and Miriam - so that she could have assisted in Moshe's birth undetected.
Shemot
Shemot 1:16
Pharaoh wanted the midwives to kill but he did not make a command because he wanted it to be a secret; when that didn't work he commanded and built homes for them so when people fetched them for births they would know
Shemot
Shemot 1:18
The midwives are praised for not quitting, which would allow someone who would listen to Pharaoh to replace them
Shemot
Shemot 1:20
When a difficult mitzva disappears people are usually happy, but the midwives weren't and merited wealth
Shemot
Shemot 1:21
The yirat shamayim of the midwives motivated them to risk their lives
Shemot
Shemot 1:22
Pharaoh's plan was to have more Jewish women than men and they'd be forced to intermarry
Shemot
Shemot 2:1
Amram purposefully married an older, wiser woman from Shevet Levi
Shemot
Shemot 2:2
Moshe was born on 7 Adar, so the 3 months he was hidden ended (and the date he was put in the river), on 6 Sivan, the future date of Matan Torah; since 2 of those months are chaser it says yerachim, not chodashim
Shemot
Shemot 2:5
Megilla 13a and Sota 12b - Bat Pharaoh went to wash off the idols from her father's home. Rashi: She went to convert. How did Chazal know this from the pasuk? She had pity on the baby. Yevamot 79a says Jews are known for being rachmanim (having pity), baishanim (shame), and gomlei chasadim (being kind). This implies that it is not so for non-Jews. So from the fact that she had this mida, we see she was ridding herself of idols and converting.
Shemot
Shemot 2:7
All children have the potential to be Moshe, so they should not nurse from a gentile
Shemot
Shemot 2:10
Bat Pharaoh merited that the name she gave Moshe, which constantly reminded him of being saved, was the name that Hashem always used for him
Shemot
Shemot 2:10
Batya saved Moshe so that he would one day save others
Shemot
Shemot 2:12
Rashi: Moshe checked that none of the Mitzri's descendants would eventually convert to Judaism before he killed him. If he deserved death, what does that matter? Rambam Melachim 10:6 - An idol-worshipper who hurts a Jew is liable to death, but we don't kill him (i.e., death at the hands of heaven). Rashi 2:12 - Moshe killed with using Hashem's name, that means it's death by the hands of heaven, where there are such concerns.
Shemot
Shemot 2:14
When Moshe encountered the Jews fighting he wanted to judge them as a rotzeach (murderer). Because that can be done as either a court or as a king killing even someone who the court cannot put to death (Rambam Rotzeach 2:4). So when they asked him who made you a minister and judge, they were saying that you are not the king and as a court you have only one witness.
Shemot
Shemot 2:14
Due to speaking lashon hara Am Yisrael deserved their slavery; the learned people in the time of Shaul and Shmuel died in battle due to lashon hara, while the ovdei avoda zara in the time of Achav were victorious because they did not speak lashon hara
Shemot
Shemot 2:14
Bnei Yisrael were enslaved due to lashon hara, which is why Moshe goes from wondering why they were enslaved to wondering why they should be freed (5641). Part of getting the geula is accepting the reason for the galut (5645)
Shemot
Shemot 2:16
The shepherds did not want anyone to take water without the others there, but Moshe came up with a list of reasons that didn't apply to Yitro's daughters
Shemot
Shemot 2:17
Moshe saved Tsipora from the shepherds, and she in turn saved him from the angel, which shows that good deeds get repaid
Shemot
Shemot 2:19
Midrash: Moshe asked Hashem why Yoseph gets to go into Eretz Yisrael but he does not. Hashem said because Yoseph stood up for its kavod, while Moshe did not. Yoseph was called an ivri by Eishet Potiphar as a pejorative, and he turned it into a positive when he declared himself an ivri to the Sar Hamashkim. Yitro's daughters called Moshe an ish Mitzri, and Moshe did not protest, causing Yitro to think his positive thoughts about Mitzrayim instead of Eretz Ha'Ivrim.
Shemot
Shemot 2:19
Moshe was there to save Yitro's daughters due to the Ish Mitzri, that was the Ish Mitzri who saved them
Shemot
Shemot 2:20
Yitro was sensitive to hakarat hatov, and for that merited Moshe as a son-in-law
Shemot
Shemot 2:21
Moshe's zivug was perfect. 1. Moshe was saved by Yitro (when toddler Moshe took the crown from Pharaoh's head, Yitro suggested the test of the crowns and coal), and Yitro's daughters were saved (from the other shepherds trying to drown them) by Moshe. 2. Both Moshe and Tzipora were people who were put in water and saved. Just like we see these common aspects, so too every zivug is as perfect and appropriate for each other, just we don't always see it as clearly. So too all areas of life have hashgacha, just we don't always merit to see it.
Shemot
Shemot 2:21
Moshe opted to go to Yitro, despite him being a priest for Avoda Zara, because a) it was safe as Pharaoh had no control over the land of the priests, and b) he had 7 daughters, and would be willing to let one marry him
Shemot
Shemot 2:23
Why did they sigh due to the king dying? 1:16 - Pharaoh told the midwives to kill male babies. Midrash: He gave them a sign to tell if it's a boy. Q: Why is a sign needed? And how did their answer that they got there after the birth help if they can just kill him then? Even a cruel king needs to act according to some sense of the rule of law or else there will be an uprising and people will overthrow him. So he can only have the midwives secretly kill the babies before they are born (and thus they needed a sign to tell the genders before they're fully born). And thus they can't kill them once they're born. Thus once Pharaoh died and everyone is doing what they want without fear of the king, and they are enslaved still without reason, the death of Pharaoh caused them to sigh.
Shemot
Shemot 2:25
Hashem knew that Bnei Yisrael were only doing Avoda Zara due to their slavery, something He can know, as a shogeg is only a shogeg if one wouldn't do it on purpose
Shemot
Shemot 2:25
Even though the time to redeem them came they weren't worthy until they davened
Shemot
Shemot 3:1
Midrash: Hashem saw Moshe care for the 1 runaway sheep, and saw David let the smaller sheep eat first, so He knew they were great leaders. Is that really the best test? People on such high spiritual realms don't always care about the physical needs of the simple people, and this showed they were worthy. This is a lesson for leaders and judges, who should not tire of people having arguments over small claims of property.
Shemot
Shemot 3:3
Moshe made a point of looking at the burning bush, because when Hashem performs a miracle there is a mitzva to see it (perhaps in order to be able to recount it to others). This comes up regarding seeing the red string turn white (Yoma 87a) and seeing the lechem hapanim remain fresh (Chagiga 26b).
Shemot
Shemot 3:5
The time/place you are in is kadosh and worthy for you to do mitzvot and learn Torah
Shemot
Shemot 3:5
Removing shoes is a sign of eschewing gashmiyut, and it is necessary for nevua
Shemot
Shemot 3:7
Why the double language of "raoh raiti?" 1. Those who left Eretz Yisrael had a tough time going to chutz la'aretz to be in Mitzrayim. The next generations were fine in Mitzrayim, but their difficulty was about becoming slaves now. Someone watching them complain might think it is just about the current difficulty, but Hashem can read their hearts and feels even that initial difficulty. 2. Yoseph helped the Mitzrim. One would expect them to have hakarat hatov. Instead they are returning the favor with being hurtful. That hurts too. Hashem sees that internal feeling as well.
Shemot
Shemot 3:7
Hashem wanted them to do hard labor, but when their screams implied the Mitzrim were wounding them, Hashem paid heed to their cries
Shemot
Shemot 3:8
The Land of Israel is good for people and cattle
Shemot
Shemot 3:11
How does Hashem's sign (that Moshe will accept the Torah on that mountain) answer the question of who Moshe is to take out Bnei Yisrael from Mitzrayim? As we say in the Haggadah, Hashem agreed to be the one to take us out of Mitzrayim, not with a messenger. So when Moshe says who am I, it means it's supposed to be You (didn't You promise the avot to take them out?). So Hashem says I will be with you. It will be Me, just using you (speaking through your throat).
Shemot
Shemot 3:11
What is Moshe asking when he asks if he can really be the one to redeem Bnei Yisrael? 1. Moshe is an anav, and therefore thinks that if he is the best option that Bnei Yisrael has, then maybe they are so lowly they are not deserving of redemption. 2. Bnei Yisrael clearly need a leader who will have pity and sympathy for them. But whoever will deal with Pharaoh needs to be able to ignore the suffering of all the children, women, and older people who will be punished with the makot. How can he do both? 3. Hashem can just make Pharaoh decide to free the Jews. So why does He need Moshe as a messenger? And if it's to limit the miracle, shouldn't it be an impressive messenger who speaks really well? If that happens, no one will know it was a miracle from Hashem. So He specifically needs a messenger like Moshe with a speech issue.
Shemot
Shemot 3:11
Moshe asks who am I "anochi" to go to Pharaoh. Hashem told Avraham that He ("Anochi") will punish the enslavers. Hashem tells Yaakov that He ("Anochi") will return the Jews from Mitzraim back to Eretz Yisrael. So what happened to Hashem doing it Himself? How is that Anochi? Hashem is redeeming them early, and not due to their merits either, so it's ok to fulfull His promise partially by using a messenger. But because He is doing it early, they will have hakarat hatov to Him and accept His Torah - because "Anochi Hashem Elokecha asher hotzeiticha me'eretz Mitzrayim" early.
Shemot
Shemot 3:11
Hashem gives His shekhina to only those modest and low (Moshe and Har Sinai)
Shemot
Shemot 3:11
Moshe knew that Hashem was really in charge, and it would not be Moshe causing Pharaoh to free the Jews, but he wanted to know that it was completely Hashem, so that it could not be messed up by his human failings. This was the source of his humility (5632).
Shemot
Shemot 3:12
How can Hashem give a sign based on the future? Bnei Yisrael had one really great trait: hakarat hatov. Proof: They didn't rebel against Mitzrayim (even though they were 600,000 people). They didn't flee during makat choshekh (or take revenge) - all because they were initially nice to us when we came to Mitzrayim. In fact, that is why the Torah commands (Devarim 23:8) not to hate the Mitzri for that reason. Such people will surely have hakarat hatov to accept Hashem's Torah after He takes them out of slavery.
Shemot
Shemot 3:12
Hashem is giving 2 signs, 1 for the people to believe, 1 for Moshe to believe that Hashem will help
Shemot
Shemot 3:12
Am Yisrael deserved to be redeemed because had they been free they would accept the Torah
Shemot
Shemot 3:13
Asking Hashem's name was asking whether Hashem would redeem them with rachamim and miracles or naturally
Shemot
Shemot 3:14
Midrash Rabba: Hashem originally was going to have Moshe tell them about a future galut (because He was redeeming them early and they would make up the rest of the time later) and Moshe convinced Him not to. Why would He want to mention it? At first glance it seems Bnei Yisrael lack emuna. Mitzrim and chartumim believe it's Hashem, Pharaoh would believe (and eventually does) had Hashem not hardened his heart, but Bnei Yisrael don't believe all the signs. Why? Hashem told Avraham it will be 400 years, and he told Yitzhak, who told Yaakov, who told the Shevatim. They fully believed this as 100% true. So if someone were to come claim they are leaving, they would not believe it because it goes against a mesora that they were very sure of. So Hashem was telling them that the mesora is true, just the rest of the galut will come later. And the fact they so firmly believed that mesora is why they would surely accept the Torah - they had emunah.
Shemot
Shemot 3:16
Hashem weighed their avoda zara and no bris against their slavery and decreed to redeem them
Shemot
Shemot 3:16
They knew Moshe was not just mentioning the mesora, because being raised in the palace he didn't hear it
Shemot
Shemot 3:18
Hashem didn't tell Moshe to ask for 3 days as a ruse, but as a way to bring Am Yisrael into the mitzvot one step a time
Shemot
Shemot 3:18
How can 2 people go and tell a king with 600,000 slaves to free them? Moshe only demanded that Pharaoh believe in Hashem and believe that He is the God of the Jews. Then later he might ask him to free them. Moshe demanded he believe and Pharaoh denied even that.
Shemot
Shemot 3:19
Rambam Teshuva 5 - Yediya (knowledge) presents a contradiction to the idea of free choice. But Hashem's knowledge is on such a higher/different level than ours that He can know what we choose and we still have a choice. But after the makka of barad (hail), and Hashem hardens Pharaoh's heart, now we can all know it too (on our level).
Shemot
Shemot 3:21
Why did the women ask for the jewelry and then why did they dress their children with it? Hashem knew Pharaoh was going to open his treasury to bribe all the men to chase after Am Yisrael, so when they will plunder their bodies from the water, they will get all that gold and all the men's clothing. It is specifically the women and children who need clothes now, as women and children were not the ones chasing after Am Yisrael.
Shemot
Shemot 3:22
The gold and silver vessels were not borrowed, but gifted (proof from some pesukim in Nach that sha'al can also mean give)
Shemot
Shemot 4:2
The signs Moshe gave prove to Bnei Yisrael that Hashem is meimit umechayeh
Shemot
Shemot 4:3
Why did Hashem show him a snake? A snake bites without benefit; Pharaoh wasn't enslaving them for financial advantage, but just out of spite (and to get them to stop doing Mitzvot)
Shemot
Shemot 4:3
Moshe is spiritual; when he lets go of the stick it becomes a snake because it is no longer influenced by him
Shemot
Shemot 4:6
People who do nothing are partners with people who are actually destructive
Shemot
Shemot 4:13
Moshe was so modest that he thought he was the least fitting to be the one to speak to Pharaoh
Shemot
Shemot 4:19
Moshe knew that he need not enter sakana, which is why he did not give his kid a brit
Shemot
Shemot 4:22
Why mention Yaakov buying the bekhora when discussing talking to Pharaoh? When Yaakov bought the bekhora, he also agreed to have his descendants be the ones enslaved, but eventually be the ones to serve Him and bring korbanot
Shemot
Shemot 4:22
Hashem did not want Pharaoh to free the Jews because he was forced to, but out of his free will, so he had to harden his heart to get him to that point
Shemot
Shemot 4:23
What did Pharaoh do wrong if Hashem hardened his heart? Pharaoh didn't want to send them out, and was only doing it to stop the makkot. Hashem hardened his heart to not send them out to stop the makkot, but to only be able to sent them out if that's what he wants to do.
Shemot
Shemot 4:24
Tzippora performed the bris, either because Moshe was sick or because Moshe wasn't there
Shemot
Shemot 4:31
Bnei Yisrael could not fathom that Pharaoh would not free them out of hakarot hatov to Yoseph
Shemot
Shemot 5:10
They were told "kechu" (take/acquire) for yourself straw because your quota remains. Kechu is a language of purchasing. In other words: it would be better for you to buy straw when you see it available than to wait until you find some for free, since your quota remains.
Shemot
Shemot 5:13
Pharaoh told them they could take all teven, but the Mitzrim stopped them, and punished them, making them worthy of punishment
Shemot
Shemot 5:17
Pharaoh said they were lazy, which is why they didn't want to work. And this is the claim made by amei ha'aretz and those besmirching the Torah and the talmidei chachamim who learn it - they claim they are not leshem shamayim and are only choosing to learn as they are too lazy to do other work.
Shemot
Shemot 5:21
Pharaoh did everything at the advice and behest of his "avadav" (as can be seen also from 9:30, 9:34, and 10:1). This is why they were always explicitly mentioned as part of the punishment (of frogs, arov, and locusts). They were the instigators of Pharaoh chasing at the beginning of Beshalach. And they are explicitly mentioned as getting punished at the end of Vezot Habracha.
Shemot
Shemot 5:22
Moshe as a leader decided he was at fault and he was the one who did teshuva (5637)
Va'era
Va'era 6:2
Why does the verse begin harshly (vaydaber) with din/justice (Elokim) and ends with soft language and rachamim? When Moshe asks Hashem why He is so harsh to Am Yisrael, Hashem begins to answer harshly how the avot never questioned him (Rashi), but once Hashem mentioned the avot He was reminded of His brit with them and changed to rachamim
Va'era
Va'era 6:2
Hashem telling Moshe that the Avot did not ask His name was a tokhacha to Moshe
Va'era
Va'era 6:3
We got ten languages of tefilla from the Makkot, as all suffering/despair is a hachana letefilla, which is why we mention Geulat Mitzrayim before tefilla, as we say "min hameitzar…" (5643)
Va'era
Va'era 6:6
Moshe thought that Hashem's message to him was all to convince Pharaoh, but Hashem answers with way more messaging for Bnei Yisrael. Even if Pharaoh were to agree, if giving up avoda zara is a condition for leaving Mitzrayim, Bnei Yisrael is still not interested and needs to be convinced. That is why Hashem made the current conditions so bad - so they would want to leave even if it means giving up their avoda zara.
Va'era
Va'era 6:6
The four leshonot of geula are not saying the same thing, but all are different: 1) Vehotzeiti - From the unpleasant feeling of people returning a favor with something bad, 2) Vehitzalti - From the difficult labor, 3) Vega'alti - Instead of convincing Pharaoh to free us and then being indebted to him (as the haggadah says we would be), he was forced to send us out and we owe Pharaoh nothing, 4) Velakachti - The goal of it all is to be Hashem's slaves instead of Pharaoh's. Yerushalmi Pesachim 10:1 - Since the last one is the main one, that is why we say the long Hallel at the seder on the last one.
Va'era
Va'era 6:6
Each lashon geula was being saved from a different danger, and fits with a different mitzva of Pesach
Va'era
Va'era 6:6
The outstretched hand of Hashem was that He did not let Pharaoh regroup and crush Bnei Yisrael between each maka
Va'era
Va'era 6:6
Specifically wine fits each lashon geula because it changes who you are as a person
Va'era
Va'era 6:6
The main point of the geula was to know that Hashem took us out, and when we forget that, we get put into bad situations until we learn that lesson, and that is how we can end our galut now (5634). Loving other Jews is part of accepting the Yoke of Heaven. If His will is your will then you will want others to succeed, like when you are all part of the same team/company (5643).
Va'era
Va'era 6:8
If you see the 4 leshonot geula come through you will have the necessary emunah to be worthy of the 5th, the land of Israel
Va'era
Va'era 6:9
Bnei Yisrael despaired because they thought Pharaoh was only enslaving them because of Hashem, and now he said who is Hashem that I should listen to Him?
Va'era
Va'era 6:10
Moshe got complete nevua, not just hints
Va'era
Va'era 6:12
Moshe being esteemed in the eyes of Mitzrayim was mida keneged mida
Va'era
Va'era 6:12
If you accept the yoke of Torah then you won't have other yokes, and when you can't do it yet, really wanting/desiring to do so is the start (5654)
Va'era
Va'era 6:14
Moshe's greatness was through his own work, not through the yichus of Shevet Levi
Va'era
Va'era 6:14
The reason Moshe's genealogy is presented then is that since it was time for the geula, the Torah provided our yichus to distinguish us from the Mitzrim
Va'era
Va'era 6:20
Moshe's parents are mentioned to praise them only after it is clear he will use his talents for good
Va'era
Va'era 6:20
The Torah often runs through less important characters and dwells on the important ones, which explains those whose years and background story are mentioned here
Va'era
Va'era 6:26
We see in the pshat that Moshe and Aharon were anavim and tzaddikim, as Moshe refused the role of glory and Aharon was genuinely happy to be Moshe's assistant. When the pasuk tells us hu Moshe ve'Aharon, it is telling us that they remained that way even once they had the job, and that the power did not get to their heads.
Va'era
Va'era 6:26
Verse says Aharon then Moshe and the following verse says Moshe then Aharon. Rashi explains that they were equal. 1) For speaking to Bnei Yisrael, Aharon was better, but for speaking to Pharaoh, Moshe was better. 2) Moshe had a higher level of nevua, but he was alone in a desert, while Aharon was in Mitzrayim and constantly saddened by seeing the slavery, and the Shekhina rests only in happiness (Shabbat 30b). The pasuk is teaching us that they were equal in Hashem's eyes, as Aharon on his level managed to get some level of nevua, but on his level that was the same as Moshe, and we shouldn't compare one to the other.
Va'era
Va'era 6:26
Verse says Aharon then Moshe and the following verse says Moshe then Aharon. Rashi explains that they were equal. Shlah asks but Moshe is the greatest navi (pasuk in Devarim and one of 13 ikarei emunah) and says that was later, but at the time they were equal. Q: But that why was Moshe chosen to lead instead of Aharon (who was the regular choice)? A: Aharon was lower when Moshe was selected, but because Aharon was happy for Moshe, went with him as his translator, etc. he was elevated and became Moshe's equal at that point.
Va'era
Va'era 6:26
Aharon's name comes first regarding telling "lahem" (Bnei Yisrael); Moshe's comes first when it comes to telling Pharaoh
Va'era
Va'era 6:26
Berachot 41a says (regarding the 7 minim of Eretz Yisrael) that whatever is earlier in the pasuk has more importance and precedence for the blessing. Q: Even if they all have the same, one must be written before the other? A: There is no "must" when it comes to the Torah. Proof: Here we have Moshe and Aharon written once and Aharon and Moshe written once, which Rashi says shows they are equals. So when it's not that way, they are not equal.
Va'era
Va'era 6:36
Even if compared to Moshe he was inferior, Aharon was his equal in that he was needed and fulfilled his potential
Va'era
Va'era 7:1
Rashi: Hashem appointed Moshe to be a judge to punish Pharaoh. Because the makkot were not to free the nation. In Lech Lecha Hashem promised to judge the nation that enslaved us and then to free us. Eduyot ch. 2 calls the makkot the mishpat of Mitzrayim. That is why each makka was to punish Pharaoh, his servants, and his nation.
Va'era
Va'era 7:1
Hashem gave Moshe respect in the eyes of Pharaoh, proof that Hashem is the true melech hakavod is that He lets others be king; a human king is too worried about losing his kingdom to give any kavod to others (5635).
Va'era
Va'era 7:3
Pharaoh was not stopped from doing teshuva, just he did not have divine assistance to do teshuva
Va'era
Va'era 7:3
Ot is a change in nature that signifies something, mofet is just astounding; Am Yisrael believed in Hashem so something they saw was an ot, Pharaoh didn't believe so it was a mofet
Va'era
Va'era 7:3
Mitzrayim was the most educated, organized, and advanced country at the time
Va'era
Va'era 7:3
The sneh was a metaphor for Pharaoh hardening his heart and not listening, much like the bush was on fire and not getting consumed
Va'era
Va'era 7:3
Pharaoh did start out having free will, it was only taken away so he would die without teshuva
Va'era
Va'era 7:3
The purpose of the first 9 makot was to cause Pharaoh to recognize Hashem; he wasn't prevented from teshuva, only from freeing them just to avoid punishment
Va'era
Va'era 7:6
Why tell us that Moshe did as Hashem commanded and mention their ages now? They were not looking for stature or honor, but only because Hashem commanded. Proof: They were already 80 and 83. Also, we know Moshe already didn't want honor (he refused the role a number of times), but it mentions Aharon's age to show that he was not doing it for honor, and was even willing to just be the translator and was doing it all for Hashem.
Va'era
Va'era 7:7
Moshe was indeed old at the start of his shlichut, but still performed his task with alacrity
Va'era
Va'era 7:9
If Pharaoh's advisers could make their staffs into snakes, why did Hashem make that the sign? Hashem wanted to hint to Mitzrayim that although Hashem decreed they be enslaved, they are being too harsh (by throwing babies into the Nile) and that they must be more like the staff, which does not hit any extra, and less like the snake, which bites despite no pleasure from the bite.
Va'era
Va'era 7:9
The signs served to convince Am Yisrael that Hashem sent Moshe and to convince Pharaoh that Hashem is the one true God
Va'era
Va'era 7:11
The chartumim did sleight of the hand to make believe they made their stick into a snake, but didn't actually do it
Va'era
Va'era 7:17
The water turned to blood not just in look, but also in flavor and smell.
Va'era
Va'era 7:18
The goal of the first 3 makkot was to teach Pharaoh of Hashem's existence, and for that Moshe needed to hit only the Nile, but Moshe wanted them all punished so all drinkable water turned to blood; the chartumim did their trick on some non-drinkable water
Va'era
Va'era 7:18
Why does the verse specifically mention the fish dying? To prove that it was not a mere trick of the eye - the water just looking like blood. The fish would die only if it really was blood.
Va'era
Va'era 7:20
The blood didn't turn to water permanently, just momentarily, which caused all the fish to die and the water became stinky and not potable. This explains how the chartumim later found water to turn into blood, since the water was turned into blood only momentarily. And since they were able to duplicate it, Pharaoh was not convinced.
Va'era
Va'era 7:22
There is no witchcraft today because we are not as great in Torah and don't need that to mislead us
Va'era
Va'era 7:22
Where did the chartumim find water to turn to blood? A) Only the river was turned to blood, not other sources of water (unlikely), B) only open sources of water were hit (not what gets dug up), C) they merely pretended to do it, as the river was hit first and before it spread to its outlets they pretended to do the same, or possibly D) the river and the other sources were done in 2 separate stages
Va'era
Va'era 7:24
Rav Saadia Gaon: One can't go 7 days without drinking, so the plague must only have been on regular water, and they drank saltwater, which was unpleasant
Va'era
Va'era 8:2
Hashem immediately praised Moshe after chastising him
Va'era
Va'era 8:2
Steipler: Ramban says that there one was one frog but the Mitzrim kept hitting it and it kept splitting. Why didn't they stop? That is how the mida of anger works - instead of rationally stopping and letting a situation die down, it causes you to further exacerbate it by getting further aggravated.
Va'era
Va'era 8:5
Rashi: Moshe was going to pray right away for the plague to end at the time Pharaoh chose, Ramban: Moshe was going to pray only at that time and his tefilla would work right away; verse supports Rashi
Va'era
Va'era 8:5
Pharaoh choosing tomorrow for the plague to end was to give Moshe as short as possible
Va'era
Va'era 8:5
Ramban: Pharaoh thought Moshe knew the plague was set to end, so he asked for it to end the next day to test him. Why would he think that? Especially since Moshe didn't come to him, and Pharaoh had sent for him - so why would he think that? He figured Moshe would say that the maka would end when he sent Bnei Yisrael out, so he can't change his mind. Since instead Moshe asked when to end it, he thought Moshe knew it was due to end then and decided to test him.
Va'era
Va'era 8:14
Pharaoh's sorcerors did not try to duplicate the maka and make lice, but tried to undo the maka. Duplicating it would not prove whether it came from Hashem (maybe both they and Moshe were using witchcraft). But undoing the lice would prove it was witchcraft and not Hashem. When they were not able to undo it, they declare "Etzba Elokim Hi."
Va'era
Va'era 8:15
The chartumim thought the lice came from their god, because it came without warning, and their saying so strengthened Pharaoh's resolve
Va'era
Va'era 8:15
Pharaoh stopped calling the chartumim because they admitted Hashem did the nisim and not Aharon
Va'era
Va'era 8:17
Why is arov named for the mixture of animals, rather than for the animals (like the other makot)? The makka included animals from all different climates, so the chiddush was the mixture. The pasuk also emphasizes the land being hurt, as each animal came with its own climate, and the sudden climate change ruined the land.
Va'era
Va'era 8:19
All makot besides darkness did not affect even sinners of Bnei Yisrael, not to mislead people to think it was not a maka
Va'era
Va'era 8:22
There are two reasons not to slaughter sheep in Mitzrayim: 1) dangerous to slaughter their gods in front of them, 2) it is not yosher and kavod for them to do that to their gods in front of them
Va'era
Va'era 9:14
Why will hail be "kol" (all) of Hashem's plagues? Hashem has 3 legions: fire, wind, and water. Sedom was attacked by fire, the flood was with water, and the generation of the tower of Babel was spread with wind. Mitzrayim was attacked by all 3. Blood and frogs with water, locusts with the wind, boils with fire (the ash of a furnace). Hail was all three in one: it's water, filled with fire, and the noises in the verse come from the wind.
Va'era
Va'era 9:14
The barad (hail) included many plagues on people and animals, destroying food sources (sometimes permanently), which is why it is referred to as "kol magefotai"
Va'era
Va'era 9:22
The hail fell only where there was a person, animal, or grass to land on. It didn't land in the house not because the house protects it, but because the nevua didn't include landing there.
Va'era
Va'era 9:27
Pharaoh admitted/confessed (viduy) for himself (for denying Hashem) and for his nation; their king could have criticized them and set them straight
Va'era
Va'era 9:30
People are afraid only when they have something to lose; Hashem had the barad leave certain crops intact so that the locusts would still be a threat
Va'era
Va'era 9:33
The barad stopping mid-air was no more of a miracle than it falling at all (or all of nature)
Va'era
Va'era 9:33
Hashem removed locusts from Mitzrayim immediately; so too we should keep His mitzvot completely, without diyuukim and sevarot
Bo
Bo 10:1
Hashem warns Moshe that Pharaoh will stop being as nice to him, because Hashem is hardening his heart in order to punish him accordingly (so that future generations will talk about how Hashem "played" Pharaoh)
Bo
Bo 10:1
Why specifically with arbeh will everyone know it is Hashem? One who wants to deny Hashem's hand in this would say it is Moshe just doing it himself. But hardening Pharaoh's heart can be done only by Hashem. Until now, Pharaoh could have denied it all on his own. But after arbeh, when the country is so devastated with no food left, and even his servants are telling him, it clearly must be hardened by Hashem. To any observer it is clearly from Hashem, so it all must have been.
Bo
Bo 10:2
For locusts the verse specifically mentions relaying the story to future generations, as locusts occasionally show up, and it is the most fitting to say "that's not locusts, if you only knew…" (This answers the question of where Moshe was told about the locusts to come - based on locusts being mentioned as noteworthy in Yoel chapter 1.)
Bo
Bo 10:2
Part of the mitzvah is to talk about how Hashem "played" Pharaoh: 1) Specifically when Pharaoh tells Moshe never to see him again, Pharaoh then has to go find Moshe himself. 2) The Mitzrim realized that they were actually the cause of their own punishment as well as Am Yisrael leaving and taking their money. 3) Pharaoh thought of himself as a god, and it was based on being able to feed his country, which he was no longer able to do. 4) After barad, the Mitzrim went to the field and were happy to see they still had food. That was short-lived as the next maka of arbeh ate it all. That fleeting feeling of comfort was mida keneged mida, such as when Pharaoh agreed to free them and then changed his mind.
Bo
Bo 10:3
All the plagues until locusts, Pharaoh was told to send out the nation. Now he is told "until when will you refuse." Rambam Ta'anit - We are punished for going "bekeri" (happenstance, for not realizing we should do teshuva when bad things befall us). Moshe is telling Pharaoh that he is being punished for this as well.
Bo
Bo 10:3
Pharaoh had accepted that Hashem is a God, just he thought he was one also, so Arbeh was a punishment from one of Hashem's smallest creations
Bo
Bo 10:7
Why do the Mitzrim come to Pharaoh specifically after arbeh? And why the comparison to a mokesh (a "mine")? After each maka, it left and life moved on. But after arbeh, there was no food and there wouldn't be any for a year, so this one left a lasting effect. But they did have food saved up in storehouses, just none in the field, so its lasting effect wasn't felt yet, and would only be felt later, like when leaving a mokesh, which doesn't cause damage until someone later triggers it.
Bo
Bo 10:8
Avoda Zara for the poel tov is just people, and for the ra is sacrifices (with no women/kids present), so Pharaoh only wanted to send one or the other
Bo
Bo 10:9
Every chag is on a specific date to commemorate something, but Moshe is asking for a chag on a non-specific day? Whenever one brings a korban he is forbidden from melakha that day, like a chag. That is also why the children would be needed - to celebrate the chag together.
Bo
Bo 10:10
Pharaoh used arbeh as a proof that Bnei Yisrael were not planning to return after 3 days: If the arbeh eats all the food, Bnei Yisrael won't have food either. Even if there is food in Goshen, the Mitzrim will take it. The fact that they don't care is proof they are not planning to return.
Bo
Bo 10:11
Moshe previously said we will go with our sons and daughters, and Pharaoh said you and your children with no mention of women. So why now leave them out? He knew that certainly the women would not be performing the sacrifices, so the only reason for them to be there would be to take care of the male children doing their part. Since he wanted to keep the children back to prevent the Jews fleeing once they are out in the desert, there is no need for the women there either (and more so, the women are needed for all the kids back in Egypt).
Bo
Bo 10:14
In Yoel it says there was arbeh unlike any other in history? The first time someone experiences a discomfort is the worst, even if it was a small case and the later case was on a greater scale. In Yoel, there were more quantity-wise than in Mitzrayim, but in quality the discomfort was not as great.
Bo
Bo 10:14
From the end of the plague of locusts until this day, locusts don't eat the crops in Mitzrayim. This miracle is one we should talk about "sichu bechol nefleiotav" (Ramban). In 5719, Moshav Komemiyut kept shemita and their surrounding yishuvim did not, telling them they were missing the planting date. Those who planted early had their crops eaten by locusts. The Brisker Rav told them to tell everyone this story based on this Ramban.
Bo
Bo 10:21
Each Mitzri had a "debt" of darkness owed to him, and when Hashem did the makka, they got that punishment too
Bo
Bo 10:22
Hashem made choshekh so that he could kill off the Jews who would prevent other Jews from leaving
Bo
Bo 10:24
Pharaoh thought that Hashem commanded only for the men, and that Moshe was the one who asked for the children and the animals, so even when Pharaoh was resigned to sending everyone, he tried to show that it was he who was choosing to do it, by making sending the kids contingent on leaving the animals behind
Bo
Bo 10:29
Moshe would not see Pharaoh again… alive (unlike Rashi: not in the palace)
Bo
Bo 11:1
Hashem had to speak to Moshe while in Pharaoh's home, to help Moshe keep his promise not to see Pharaoh again
Bo
Bo 11:2
Hashem made sure to keep His word that they will leave with rechush gadol, even though they were leaving before the 400 years were up
Bo
Bo 11:2
Berachot 9a says that Hashem requested of Moshe to request of Bnai Yisrael to get gold and silver from their Egyptian neighbors so that Avraham won't say Hashem didn't fulfill His promise. It compares them to a prisoner who is told he will be released soon and get rich and he asks to be released sooner without the riches. Q: Shouldn't Hashem keep His word even without Avraham holding Him to it? And the analogy isn't good because if the prisoner could leave now and get rich he would take the money. A: The real redemption is at the splitting of the sea when the Egyptians will get punished for the babies they killed. That was also part of Hashem's promise. Since that's still a few days off, getting the gold and silver now is only due to the promise to Avraham, and the analogy works.
Bo
Bo 11:2
Am Yisrael borrowed from the Mitzrim, but when they were kicked out, the Mitzrim were mochel (also the houses and fields they left behind could pay for it all); they borrowed from fellow Jews too so Mitzrim wouldn't realize something was wrong
Bo
Bo 11:2
Am Yisrael helped the Mitzrim during choshekh, befriending them, so that the Mitzrim were willing to lend them their vessels
Bo
Bo 11:2
They didn't borrow the keilim (and therefore steal), but rather they were gifted them outright, like the fulfillment of sending your slave to freedom with a pension
Bo
Bo 11:2
The word "na" (please) is one of request, not a mitzva. Hashem commanded Moshe to request of Bnei Yisrael to get the gold and silver (to fulfill His promise of leaving with great wealth). Sota 13a praises Moshe for being involved in the mitzva of Yoseph's bones while the rest of Bnei Yisrael got the gold and silver, because that's a mitzva and this is just a request.
Bo
Bo 11:3
Moshe was so above human kavod, as his was not due to his actions but due to performing Hashem's work
Bo
Bo 11:3
The Mitzrim did not detest Moshe because of the makot; they only increased his respect in their eyes
Bo
Bo 11:4
During each maka, the chartumim believed in Moshe's nevua and Hashem being in charge more and more, which is why Moshe changed it to ka-chatzot, to not risk ruining it and causing a chillul Hashem
Bo
Bo 11:7
Dogs could feel the presence of the shekhina, while even some in Bnei Yisrael could not
Bo
Bo 11:7
It should be enough to say Mitzrayim is screaming and Am Yisrael is calm. Why mention the dogs? Bava Kama 60b - Dogs barking means the angel of death is coming to town. Since Hashem said He would come Himself, and not an angel or messenger, the dogs didn't bark.
Bo
Bo 11:10
How was Pharaoh's heart hardened? Hashem does not need any messengers to perform His miracles. Pharaoh therefore thought that Moshe and Aharon were not actually sent by Hashem. That was how Hashem tripped up Pharaoh, causing him not to believe.
Bo
Bo 12:2
What does kiddush hachodesh have to do with korban pesach? And why the emphasis on houses? Hashem had to pull Bnei Yisrael out, goy mikerev goy, similar to pulling a baby out of an animal. During the pregnancy, the baby is lodged in there and attached/connected/stuck in many ways. Only when the animal is trying to get loose can one try to help birth it. Similarly, Bnei Yisrael were well-connected to the Mitzrim, doing avoda zara and no bris mila. So Hashem had them do a bris, slaughter the avoda zara, cook it publicly, splatter its blood, forbid non-Jews and uncircumcised from eating it, and keeping everyone at home, so that they would not mingle with their Mitzri counterparts that night. Like a moon, which does not have its own light, its light is brighter when it is further from the sun than when it is next to the sun and being outshined by the sun.
Bo
Bo 12:2
Nissan is the start and not Sivan, because they accepted the Torah due to the whole process
Bo
Bo 12:2
We use non-Jewish names for months to show the galut; even during bayit sheini they knew it would not last
Bo
Bo 12:2
Those who don't believe in hashgacha of Hashem say He made the world and then leaves it alone. We believe that Hashem is constantly recreating the world (hamechadesh betuvo bechol yom tamid). At the sea they finally believed it was Hashem. Declaring this month is a reminder of that belief in the creation and hashgacha. Blessing the moon each month is a declaration of this.
Bo
Bo 12:2
We count months based on Pesach and days based on Shabbat, so that we will constantly remember them
Bo
Bo 12:2
The koach ha-dibbur allows us to mekadesh the months and allows us to tell over the Pesach story, which is the ikar mitzvah (5656)
Bo
Bo 12:2
Time would now belong to Am Yisrael, unlike when they were slaves
Bo
Bo 12:3
Not leaving until forced to took a lot of discipline, and selecting the sheep 4 days in advance was part of it
Bo
Bo 12:3
We slaughtered a sheep because that was the constellation that month, and we want to show Hashem took us out, not the constellation
Bo
Bo 12:4
We choose our neighbors, and we choose ones who are Tzaddikim; especially when we choose with whom to eat the Korban Pesach
Bo
Bo 12:6
Being uncircumcised was a matter of pride in Mitzrayim
Bo
Bo 12:6
They were not zocheh to leave Mitzrayim without doing a mitzvah, and therefore we should always remember to do even 1 mitzvah even when things are not perfect and we can't do them all. (5648)
Bo
Bo 12:7
As opposed to Rashi (who says the blood was on the inside of the doors for Bnei Yisrael), Bechor Shor says the blood was outside of the doors as a sign for the mashchit (that Hashem will lead through Mitzrayim) and as a kapara (atonement). Proof: Shemot 12:13 - I will come and I will see it...
Bo
Bo 12:7
Moshe previously told Pharaoh (after the plague of arov) that if we slaughtered the Egyptian gods in front of them, they would stone us. Then how was it that they were coating their doorposts with sheep blood right in front of them? It could be that since this was each home doing it on its own, it wasn't an issue. But Pharaoh and Moshe were discussing a mass public event of everyone slaughtering sheep all together, which would lead to a stoning.
Bo
Bo 12:8
In addition to remembering slavery, the maror is to remind us that the geula happened early so we will need another galut, which is why leil haseder is the same night as Tisha B'Av, and why we eat an egg at the seder
Bo
Bo 12:11
Hashem "skipped" over houses, so too we eat like someone on the road and in a hurry ("skipping")
Bo
Bo 12:11
Am Yisrael dressed to leave on a journey even while they were still slaves
Bo
Bo 12:12
The gods were hurt too, even if they were not mentioned
Bo
Bo 12:13
Hashem did the maka Himself, skipping over the homes with blood on the doorpost, but lots of dead people piling up causes disease and stink (and more death), and Hashem was also promising that the Jews would not be affected by that either
Bo
Bo 12:13
It's not the blood that prevents the maka from entering the home, but the person willing to publicly show that he does the mitzvot and trusts in Hashem, which saves him from the maka
Bo
Bo 12:15
We celebrate that we were saved, not that we beat the other side, that is why we celebrate 7 days, not 1
Bo
Bo 12:17
A mitzvah that has tircha meruba needs a lot of shemira (we don’t have a mitzvah to guard the lulav). We should be careful in our prep because that is how/why Hashem freed Am Yisrael, as they worked (preparing korban Pesach).
Bo
Bo 12:21
People are required to be close to their families to celebrate with them on holidays and during times of redemption
Bo
Bo 12:22
As much as mitzvot separate us from non-Jews, siyagim separate us more
Bo
Bo 12:22
Just like a king's security prevent people from seeing him, so too Am Yisrael could not leave their home on the night of the maka
Bo
Bo 12:22
We take the willow because we were low and had to be gathered, and we realize that only through being together and realizing we are nothing without Him are we zocheh to anything. (5641)
Bo
Bo 12:22
The 3 sprinklings represent the 2 times in the past and olam haba when life and our bond with Hashem is eternal
Bo
Bo 12:23
Why mention the "mashchit" (destructive force) not entering their home if the haggadah emphasizes that Hashem did the tenth plague Himself? Even someone meant to die naturally won't die that day, to prevent the Mitzrim from seeing the plague as one affecting all.
Bo
Bo 12:24
The mashkof and mezuzot served as the mizbeach
Bo
Bo 12:27
Am Yisrael brought a korban to appease Hashem because they thought chasdei Hashem had run out
Bo
Bo 12:27
Rasha doesn't do that which he doesn't understand; actions of the gedolim protect the wicked, then and now
Bo
Bo 12:28
Tzaddikim not only have to do the right thing but they must also be above suspicion
Bo
Bo 12:28
Why does it need to say that Moshe and Aharon did it too? Pesach's mitzva is not only to eat it (must be done by each person) but to take it and roast it, which can be done by one person on behalf of others. Moshe and Aharon did it themselves out of kavod to the mitzva. This is what bothers the rasha. OK, you eat it and do a mitzva. By why are you preparing it yourself? We say he wouldn't get the geula, because he would not have gotten involved himself.
Bo
Bo 12:29
The reason to stay inside was for the Mitzrim to see that we are leaving because Hashem said so, not because the Mitzrim kicked us out
Bo
Bo 12:29
Each of the makkot were mida keneged mida, and each makka was part of the way one warring king might defeat his opponent
Bo
Bo 12:31
Pharaoh had told Moshe and Aharon that on the "day" they see him they will die. Therefore Pharaoh mentions that it's night when he shows up to see them, so they should not be afraid to see him.
Bo
Bo 12:32
Pharaoh requested that Moshe daven for him too
Bo
Bo 12:34
Pesach/matza was our first mitzva and we were so happy to do it, and the main part of simcha is that we are fulfilling His ratzon. (5642)
Bo
Bo 12:35
A prisoner would prefer to leave penniless sooner, but here Am Yisrael didn't understand that it was only due to the great wealth that they were able to leave at all
Bo
Bo 12:40
The 430 years begins at brit bein habetarim. The 400 years of being a ger begins with Yitzhak's birth. Really they were there 210 years, and it was sped up due to great suffering. Hashem made all these different counts culminate on the same date of 15 Nisan upon leaving Mitzrayim.
Bo
Bo 12:40
Rashi: The count of 430 years begins with the birth of Yitzhak? Q: How is that "ve'inu otam" (making them suffer)? When Avraham heard this it really pained him, and when Yitzhak heard it from Avraham he spent all his days in pain and agony. So too Yaakov. Their pain and heartbreak was so great that it was like they themselves were in exile and suffering. Therefore one can say that being in Mitzrayim did cause suffering for that length of time.
Bo
Bo 12:42
We open the door during the seder to remember the leil shimurim only after afikoman, in memory of the korban Pesach, which they didn't want anyone to take out of the house, and anyone outside joining or contaminating, so they ate with locked doors and only opened them after it was all finished (and they went to the roof for Hallel).
Bo
Bo 12:43
Midrash: Not everyone circumcized. When Moshe started roasting his Pesach, Hashem had the wind carry the smell and everyone showed up to circumcize. They all circumcised with Moshe/Yehoshua doing the mila and Aharon doing the peria (uncovering). Q: Is this a proof that one should go to a talmid chacham to be sandak even if it will take longer? A: No proof, because Moshe managed to circumcize everyone before noon (Moshe's zerizut also allowed him to write 13 sifrei Torah on the day he died).
Bo
Bo 13:2
Hashem=King, Gedolim=Ministers, Torah=Our weapon
Bo
Bo 13:2
We have to remember that Yetziat Mitzrayim was just the start, as the main part was becoming part of His kingship (5641)
Bo
Bo 13:5
Eretz Yisrael is a guf, Torah is a neshama, and one without the other is worthless
Bo
Bo 13:5
Successful people are more likely to forget Hashem than poor people who depend on Him
Bo
Bo 13:6
The verse mentions a mitzva to eat matza in the second person and a mitzva for matza to be eaten in the passive sense. The former time is written without a vav. Rema OC 429 - There is a requirement to distribute matza for the poor to eat as well. So each person has a personal obligation to eat matza, but he can limit it to the mininum, but he also a broader obligation to make sure matza gets eaten plentifully all week by poor people.
Bo
Bo 13:8
The rasha does believe in Hashem and accepted the mitzvot, but he believes they no longer apply (like the Reform) as its reason no longer applies; the answer to the rasha is that we do the mitzvot because we were told to, and any other reasons are secondary (and in fact, doing the mitzvot came first, even before coming out of Mitzrayim). Part of the answer to the rasha is to reinforce this idea to ourselves (and not just to merely answer his question)
Bo
Bo 13:8
Mechilta: This pasuk (the answer to the she'aino yodea lishol) is a hint to the answer to the wicked son. How so? A parent must start training even his youngest children (before they even know to ask) to do mitzvot and believe in Hashem, before he has other influences and starts to question. When a parent fails to do that, he may very well end up with a wicked son. (Not in online version as of February 2023)
Bo
Bo 13:8
The ikar of doing mitzvot is not when living on man and miracles, but afterward
Bo
Bo 13:9
Despite Tefillin being a sign of Mitzrayim, creation, etc., it's real purpose is as a stepping stone for the Torah, which is what will bring the geula
Bo
Bo 13:9
Hashem gave us the Torah for chayei Netzach, and thus Hashem is not mevater on only bitul Torah, like a father who does not stand by while his son takes poison
Bo
Bo 13:9
One who puts on tefillin it is as though he is learning Torah
Bo
Bo 13:9
We mention the yetziya in short many times throughout the year, and in full once a year; tefillin does that too
Bo
Bo 13:9
By remembering Yetziat Mitzrayim we are zocheh to Torah (5638) That is why we have mitzvot like tefillin to remind us of Yetziat Mitzrayim (5650)
Bo
Bo 13:12
We learn from the animals that someone who is fitting for greatness and falls short is worse than someone not fitting at all
Bo
Bo 13:14
The rasha is not asking, just stating and critiquing
Bo
Bo 13:15
From pidyon haben we learn that the ideal is to elevate the mundane, rather than to live a life of only ruchniyut
Bo
Bo 13:16
You should see the Tefillin and take a lesson from them; others will see it and discuss Hashem's greatness
Bo
Bo 13:16
Shel yad first because you must first serve Hashem with your ratzon and then with your sechel
Bo
Bo 13:16
Tefillin is one of many mitzvot to help us remember that Hashem made the world and controls it
Beshalach
Beshalach 13:17
1) Look how much a vested interest affects judgment: They knew Hashem punishes mida keneged mida, so they decided to drown babies as Hashem promised He would not flood the world again. As though that meant they would go unpunished. 2) Because Pharaoh said He wouldn't send out Bnei Yisrael, Hashem had to cause him to send out Bnei Yisrael, and that led to the mida keneged mida of them drowning in the yam. That explains the pasuk that the route they went on is *because* Pharaoh sent them out.
Beshalach
Beshalach 13:17
Hashem chose to take Am Yisrael through the midbar with no food rather than through the Pelishtim with risks of assimilation
Beshalach
Beshalach 13:17
Shevet Efraim took the slavery the toughest, having lived under Yoseph
Beshalach
Beshalach 13:17
Midrash Rabba: This is the source that even a poor person must lean (and drink wine) on seder night. Why? When consoling a person in pain, telling them that others in that position succeeded is a better consolation then telling them that not only will they get out of the situation, they will be elevated. They won't believe it. When Moshe was told the 4 leshonot of geula, the nation wouldn't believe it. It was too much. So Moshe had to begin with only they will be freed, leaving out any mention of eventually getting to Eretz Yisrael. At the Yam Suf was the moment of greatest despair, and Hashem saved them. Hashem specifically chose that route to teach them this lesson. This important lesson must be remembered, which is why even a poor person needs to remind himself of it on seder night.
Beshalach
Beshalach 13:17
"Vayehi" Moshe lamented the decision of the route ("Vay" = oy or why?), as it was on that route that they needed water, and he ended up sinning. On the other route he would not have made that mistake.
Beshalach
Beshalach 13:17
Am Yisrael needed the time in the midbar to rid themselves of their proclivity to Avoda Zara
Beshalach
Beshalach 13:17
When Hashem performs a miracle, He often opts to perform a larger miracle, which is why He chose to bring us to the desert and give us manna/meat/water rather than through Eretz Pelishtim
Beshalach
Beshalach 13:17
Hashem took Bnei Yisrael on a circuitous route so that they wouldn't meet anyone on the way who might tell them about the Mitzrim chasing them, and that way they would not be able to prepare and would have to rely solely on Hashem.
Beshalach
Beshalach 13:18
Chamushim means that Bnei Yisrael left Mitzrayim with mezonot (food), which is why they didn't ask for the manna until 15 Iyar (Mechilta). [This is as opposed to Rashi's 2 explanations of the word: armed or one fifth.]
Beshalach
Beshalach 13:18
Chazal say that because Hashem took them around (vayaseiv), we lean on seder night (heseiba). But the words are not really connected? Eventually Pharaoh would have freed us, and on some level we would be indebted to him for freeing us, and they sent us out with gold and silver. To make us realize that we should have no hakarat hatov for him/them, Hashem caused them to chase us (when we went the roundabout way). That is why we do heseiba, to be grateful that we have only Hashem to thank, which was caused by the vayaseiv.
Beshalach
Beshalach 13:18
Targum Yonatan: Since four fifths of the adults of Am Yisrael died in the plague of darkness, every family had to adopt their children - that's what chamushim means. Be'er Yoseph: While people sometimes bring others in need along on their fun trips, when they go on a trip where they don't know what to expect, they don't take them along. The chesed neurayich was that Am Yisrael trusted Hashem enough to be willing to adopt all these children for the journey.
Beshalach
Beshalach 13:19
Yoseph was an anav and did not think that Am Yisrael would have hakarat hatov for him; Moshe learned anava from him
Beshalach
Beshalach 13:19
Moshe chose to deal with the bones rather than the money, as that was the neglected mitzva
Beshalach
Beshalach 13:19
Egypt guarded Yoseph's grave so that people would not fault them for enslaving his relatives
Beshalach
Beshalach 13:21
Am Yisrael was able to travel day and night out of zeal to receive the Torah
Beshalach
Beshalach 13:22
1) Sofrim 20:2 learns from this pasuk that Chanukah candles get lit at Shkiya. How so? Even if the zman to light is at shkiya, you have to light a bit before shkia or it won't be lit at shkiya. So too, the amud aish had to come a bit before nighttime. 2) Rashi - this teaches that the amud aish/anan were mashlim for each other (showed up a bit early so both were out for a bit of time). Proof? Maybe it could be one gone and instantly the other showed up? Shabbat 34b - There is one view that bein hashemashot is a blink of an eye and no one can notice it. The only way everyone can see that there is no moment without either amud is if both existed together rather than changing in an instant faster than people can notice.
Beshalach
Beshalach 14:1
Tanchuma: Hashem specifically had Bnei Yisrael pause near Ba'al Tzefon so that Pharaoh would think that he is a real god (Hashem had destroyed all the others and left this one). AZ 55a - sometimes people pray to AZ for health or rain and still get answered positively. From this we learn the true power of AZ. It does not have the power to heal or give rain, but it has the power to convince people that it can.
Beshalach
Beshalach 14:2
Bnei Yisrael had to return a bit to Mitzrayim so that the geula would remain permanent, and to show the world that Hashem is in charge of the whole world, and that Am Yisrael can control "nature" with good deeds (5631, 5634)
Beshalach
Beshalach 14:5
If there is any room to make a mistake in bitachon, people are enticed that way
Beshalach
Beshalach 14:5
When he is called melech Mitzrayim (the king of Egypt), he is doing what he thinks is best for the Mitzrim. When he is called Pharaoh, he is doing what is best for himself, even if not the best for the Mitzrim. When, like in this verse, he is called both, his personal honor and vested interest is in tandem with what he thinks is best for the Mitzrim.
Beshalach
Beshalach 14:5
From the verse it sounds like they want the Jews back as slaves, but from 15:9 (the sword…) it sounds like they want to kill the Jews they are chasing? Once they were surrounded by water, they got angry, and decided to take revenge, even if it meant not getting them back as slaves.
Beshalach
Beshalach 14:5
Why does it seem that he is surprised when he is told they are fleeing? That is what he suspected all along (and therefore kept suggesting leaving behind the kids or the animals). Yerushalmi Bava Metzia 4:3 (regarding ona'ah - cancelling a transaction when someone was overcharged): The sale gets cancelled because a person doesn't want people to say about him that he was taken advantage of. The level of embarrasment is significant. So Pharaoh now has his reputation to defend.
Beshalach
Beshalach 14:10
The people crying out to be saved were not the same people who wanted to go back
Beshalach
Beshalach 14:10
Hashem helps out when we are not worthy, so that we can have a chance for Him to help us even more when we fix our deeds in the future (5636)
Beshalach
Beshalach 14:11
Some prefer death to slavery, and some prefer slavery to death; when they got scared they decided Moshe made the decision for them to prefer death, and they prefered slavery to death
Beshalach
Beshalach 14:11
Bnei Yisrael feared death by famine caused by Pharaoh's army as much as death at their hands
Beshalach
Beshalach 14:13
Better than not seeing the Mitzrim again is to see them dead, so they won't be chased their whole life or consider returning
Beshalach
Beshalach 14:13
Not seeing Mitzrayim is not a promise (Rashi) but a lav
Beshalach
Beshalach 14:15
Hashem freed Am Yisrael despite the fact that they were idol worshippers
Beshalach
Beshalach 14:15
In the desert Moshe led the Am, but for the sea specifically he was to follow the Am
Beshalach
Beshalach 14:15
Even though victory was promised, Moshe davened for each individual soldier's safety
Beshalach
Beshalach 14:15
Even though Moshe was promised he still screamed, because the tzaddik knows that his role is to continue to daven even once promised (5631)
Beshalach
Beshalach 14:15
Hashem castigated Moshe for doubting that Bnei Yisrael would listen to him and enter the sea
Beshalach
Beshalach 14:16
Moshe was told to move his mateh away when splitting the sea to dissuade skeptics who might think the true power is in his mateh
Beshalach
Beshalach 14:19
The cloud had to hide the view between the Mitzrim and the sea, so they would enter the sea and not be scared away by the miracles happening for Am Yisrael
Beshalach
Beshalach 14:21
Why did the sea split for Yoseph's bones more than for Moshe and Aharon? Yoseph defied nature when he withstood the temptation of Potiphar's wife. While the sea knew it had to split for Am Yisrael, it was only going to do so at the right time. When it saw Yoseph's bones there, which they would not have bothered retrieving for a three day trip, it knew it was the right time.
Beshalach
Beshalach 14:21
Hashem purposefully made it seem that the wind split the sea and not Him so the Mitzrim would pursue them
Beshalach
Beshalach 14:21
Rashi: All water in the world split (not just this water). Why is this miracle necessary? This allowed the Mitzrim to think that this was some strange world phenomenon, and not a miracle being performed for the Jews. Otherwise they would not have pursued them into the water.
Beshalach
Beshalach 14:22
This verse mentions going on land in the sea, and 14:29 mentions going in the sea on land. Also, the latter time has the word "choma" (wall) written missing a vav, which Chazal say references chema (anger). There were 2 groups of Jews. Those who fully believed and had faith, ready to jump into the sea and expect it to be like walking on land. But there were those who didn't believe (who the angel compared to idol worshippers), who only went in once they saw that the others successfully did so. So the first walked in the sea on land, while they walked in the land in the sea, and were deserving of that anger.
Beshalach
Beshalach 14:27
When the sea split, when the lions didn't eat Daniel, when the fire didn't burn Chananya, when the sun stood still for Moshe, all those were planned ahead by Hashem at the time of Creation
Beshalach
Beshalach 14:29
When we say we are not punished for a lav she'ein bo ma'aseh, that is an individual, not the Am
Beshalach
Beshalach 14:30
How did Hashem take away Pharaoh's choice? Misunderstanding of heart hardening: Hashem punishes mida keneged mida. That is a chesed of Hashem, as the punishment then reminds the person of his sin, and he can do teshuva. Hashem stopped that chesed for Pharaoh, and there seemingly was no connection, allowing him to convince himself that what was happening was not connected to the slavery. The hardening was only that Hashem did not do him the chesed of mida keneged mida. But at the Yam Suf, the Mitzrim were punished mida keneged mida. When Am Yisrael saw it, they realized it was all from Hashem, which is why they finally believed then, and they realized that everything from before was also from Hashem, just without the chesed of mida keneged mida. (Not in online version as of February 2023)
Beshalach
Beshalach 14:30
Pesachim 118b - In order to show the Jews that the Mitzrim were dead, Hashem had the sea spit them out on the other side. Hashem then had to promise the water it will get Sisera's army instead of these Mitzri bodies. Q: Why is that necessary? Instead it could then have them swallowed up by the water again! A: That would be a double punishment, rather than the water taking them once. Wasn't it a double punishment to spit them out on the side? It was mida keneged mida: They drowned Jewish babies, and then took them out of the water to become a brick in their buildings.
Beshalach
Beshalach 14:31
The nation only now feared Hashem, because until now the nisim were to punish the Mitzrim (and they were thereby saved), but now they saw that at the same time the miracle to save the Jews was a miracle to punish the Mitzrim
Beshalach
Beshalach 14:31
People often realize a series of events was a miracle only at the end
Beshalach
Beshalach 14:31
Yalkut Tehillim: The sea saw Yoseph's aron and split ("vayanas"). Ibn Ezra asks why such a big nation didn't defend itself, and answers they didn't know how to fight. But then they fought Amalek? Moshe needed to pray. Anyone can see that it's not such a good answer! Just like we are told in Devarim 23 not to hate the Mitzri (Rashi: as they gave us shelter), so too, Moshe didn't want them to fight the Mitzrim out of hakarat hatov. Yoseph also could have grabbed his shirt back from Potiphar's wife, but that also would have been a lack of hakarat hatov. Since the sea didn't need to split (as they could have fought) - the sea knew to split when it saw Yoseph. This also explains what Yitro heard (Rashi: sea splitting and the war with Amalek). Why specifically those 2 miracles? Yitro gave Moshe shelter. But did they have the mida of hakarat hatov? When he heard that the sea split, instead of them fighting, he knew they might have the mida. But maybe it was because they didn't know how to fight? But when they fought Amalek, he knew they would have the mida and welcome him.
Beshalach
Beshalach 14:31
Am Yisrael was now sure Moshe was sent by Hashem and was not just performing tricks
Beshalach
Beshalach 14:31
Bnei Yisrael believing in Hashem/Moshe was the mesirut nefesh they needed in order to be worthy of nissim, as the original neis they were not worthy of yet (but Hashem knew He could not wait any longer) (5637)
Beshalach
Beshalach 15:1
Moshe didn't just use the same word to praise Hashem that he previously used to "doubt" him, but he praised Hashem with the realization that what previously seemed bad was really part of the blessing
Beshalach
Beshalach 15:1
After Yetziat Mitzrayim, Keriyat Yam Suf was still necessary to show that even Pharaoh's prior strength was part of Hashem's hashgacha (5633)
Beshalach
Beshalach 15:2
We should make our mitzvot nice just like our home, furniture, food, or clothing
Beshalach
Beshalach 15:2
Rashi: A maidservant on the sea saw more than our prophets, as the verse says "zeh Keli" (this is my God). Gra: Gemara says that a convert who brings first fruits can't recite the text that talks about the land being given to the forefathers. Therefore, the end of this verse, which mentions the God of our fathers, was said by the rest of Am Yisrael, while this first part was said by these maidservants.
Beshalach
Beshalach 15:6
Hashem doesn't want to punish reshaim, but He does it so that others don't learn, to instill fear of Him, or to save others from them; Amalek were reshaim who acted just to cause pain, which is why when we attacked them in the Purim story, we did not take their booty (it was just to save ourselves from them)
Beshalach
Beshalach 15:11
A telephone is less of a surprise after having seen the telegraph; so too with nisim
Beshalach
Beshalach 15:13
Am Yisrael realized that they had no hope to be saved from Pharaoh, so they made a pact to do chesed with each other, which eventually led to their redemption
Beshalach
Beshalach 15:18
The body responds immediately to positive thoughts, and slowly to ones that will harm it
Beshalach
Beshalach 15:25
Hashem made the water sweet, like one who does something nice for someone difficult, in hopes of getting the person to change his ways. According to Bechor Shor, the word "chok" here means food (like in Bereishit 47:22 - as opposed to Rashi who says it is referring to a law, going along with mishpat).
Beshalach
Beshalach 15:25
Hashem specifically gave them Shabbat to teach that parnassa is from Him and Para Aduma to teach them that Torah is sometimes above man's wisdom, as preparation for kabbalat haTorah
Beshalach
Beshalach 15:25
Hashem gave them the laws to live by (not the "chukim" of para aduma as Rashi says)
Beshalach
Beshalach 15:26
Just as a doctor will tell you what to eat or not eat in order to stay healthy, Hashem has proscribed neveilot, shekatzim, remasim, non-kosher animals/birds/fish, to keep us all healthy. The verse is not telling us that Hashem is our doctor who will make us better from getting sick, as being told we will get sick is a curse, not a blessing.
Beshalach
Beshalach 15:26
Ramban: This refers to dealing in business properly, which is the equivalent of keeping the whole Torah. How? Shabbat 31a - This is the first question we get asked after death. Sukka 30a - One who steals in order to perform a mitzva is disqualified. We can learn: A person who deals in business improperly, and then uses his money for his mitzvot (tzitzit, tefillin, etrog, etc.), he may not fulfill his obligation. So before you are asked which mitzvot you kept, you are asked about your money. Without it, one can't keep the Torah.
Beshalach
Beshalach 15:26
The mitzvot are not the commands of a master to a slave for the master's benefit, and the punishment with no connection, but the instructions of a doctor to a patient for the patient's benefit, and the consequences directly related to not following the instructions
Beshalach
Beshalach 16:4
Hashem specifically gave us manna from the sky each day, so that we could not take more than He gives us, and we remain dependent on Him. Knowing that we are so reliant on Him, He hoped that we would not rebel and would follow the Torah.
Beshalach
Beshalach 16:4
When one has means, one must be sure to spend time learning and doing mitzvot, as Hashem uses tests of rich/poor righteous/not in order to teach those beriyot who don't know about Him that He is in charge
Beshalach
Beshalach 16:4
The test was that they went through the desert rather than through built-up towns where they could buy food
Beshalach
Beshalach 16:4
Hashem provided man to His "soldiers," and that is what we do every Shabbat (5647, 5649)
Beshalach
Beshalach 16:4
Test of manna was whether they would use their time appropriately
Beshalach
Beshalach 16:6
Eating the manna was like being sustained from the shekhina like a malakh
Beshalach
Beshalach 16:6
Moshe set up meals for them so they would be people rather than animals/slaves who don't control when they eat
Beshalach
Beshalach 16:7
If Hashem created someone or something it is part of His kavod that He also created parnassa for it, so their complaint was at least justified (albeit not the tone)
Beshalach
Beshalach 16:8
Moshe is melamed zekhut on Klal Yisrael's complaint, that it was just about food, and not about Moshe and Aharon's leadership or about taking them out of Mitzrayim
Beshalach
Beshalach 16:10
Aharon gave Am Yisrael mussar and they turned toward the midbar; this was teshuva (and the Shekhina came) because their cheit was turning away from the midbar (and wanting to return to Mitzrayim)
Beshalach
Beshalach 16:15
In order to keep mitzvot, one needs bitachon to know that all is from Hashem. Without it, when successful, one might think it was his own doing. Therefore Moshe had them save some manna to remind them it was all from Hashem. Manna, shemita, Shabbat, etc. all teach us that parnassa is from Hashem. That is why Chazal tell us that the Torah was specifically given to those who ate manna. The Torah was given to those who realize this lesson of manna: that all parnassa is from Hashem.
Beshalach
Beshalach 16:15
Why does the verse say it's to eat it? Hashem gave us lots of foods to enjoy, and we can improve the flavor with a recipe, but we can’t change its flavor from meat to fish, or bread to oil. With manna we could. This explains the name they gave it "Man hu?" (What is it?) When you see something the first time, you ask its name. No need the second time. Not so this food, as each time you would need to ask a person what he was having. This manna taught each person about hashgacha pratit (the meat taught them about hashgacha klalit) - Hashem knew what flavor each person wanted and it made it taste like it.
Beshalach
Beshalach 16:20
Moshe got angry because the manna was supposed to be a test of their bitachon, and when they left it out and it became wormy, there is no longer a test. Hashem did not get angry, because there would be no way to know the neis of the manna on Shabbat were it not for letting it rot during the week.
Beshalach
Beshalach 16:21
The manna revealed hidden secrets, as the right amount showed up in each home, revealing to whom a slave or child really belonged to
Beshalach
Beshalach 16:25
Eating your last food with no way to get more is a high form of emunah
Beshalach
Beshalach 16:28
Moshe was at fault for not teaching Bnei Yisrael the laws of Shabbat
Beshalach
Beshalach 16:29
Every Jew has deveikut to Shabbat, and it comes from the simcha of accepting and preparing for Shabbat on Friday. (5633)
Beshalach
Beshalach 17:3
They were punished with thirst because they complained about water without being thirsty
Beshalach
Beshalach 17:7
Am Yisrael believed in Hashem but were unsure if His hashgacha was due only to Moshe
Beshalach
Beshalach 17:8
Why did Moshe command Yehoshua to fight Amalek and not fight himself? Why did he take his mateh (staff) up to the mountain? Why did his arms get so tired/weak, when he is strong enough to fight giants and put up the whole mishkan himself? People thought that Moshe had great strength, and that his mateh had magical powers. Moshe needed to show everyone that it was Hashem, not the mateh. He therefore stayed away from the battlefield and went up just to daven, taking his mateh along with him. While everyone believed they won, and when they didn't believe they lost.
Beshalach
Beshalach 17:8
Here Refidim is written without a yud, and in 17:1 it is written with it. Mechilta: Rafu yedeihem min haTorah (they stopped learning) and were punished with Amalek. Therefore, its actual name appears full, and here where they caused the battle this way, it is without. Refidim= raf yadam.
Beshalach
Beshalach 17:9
Moshe davened on the mountain and the Am davened with him for Hashem to destroy Amalek
Beshalach
Beshalach 17:11
Moshe could not keep his hands up for 3 hours straight as that is forbidden
Beshalach
Beshalach 17:14
Hashem tells Moshe to write the command to destroy Amalek in the Torah and tell it to Yehoshua. Q: If it's in the Torah, won't Yehoshua read it? Why the need to tell him too? A: Bava Batra 21b - When David sent Yoav to wipe out Amalek, he let them women live. He claimed his teacher taught him the command was to wipe out the "zachar" (males) rather than "zecher" (their memory). So we see that even with an explicit written command there is also a need for the oral teaching.
Beshalach
Beshalach 17:14
Rashi: Here He hinted to Moshe that he won't enter Eretz Yisrael. Why now? Midrash: Moshe chose Yehoshua to fight Amalek as he is the grandson of Yoseph, as Yoseph said "I fear Hashem" and regarding Amalek it says they did not fear Hashem. Why Yoseph? What happened in the war with Amalek is that MOshe lifted his arms up and they won the battle. Why? They looked to shamayim. Whenever they acted *solely* for Hashem, they won, but whenever they were also acting out of their own personal interests or revenge, they failed. Yoseph also was able to punish his brothers and limited it, which is out of the ordinary. This ability gave Yehoshua merit to fight Amalek. Moshe didn't fight Amalek himself because he was not sure he would be able to leave out his own interests, as the Rambam says that Moshe had a bit of an anger streak (which was his undoing in Mei Meriva). So he chose Yehoshua instead. That is why Hashem hinted it to him here: the same reason you are not fighting Amalek yourself (your anger) is the reason you won't be entering Eretz Yisrael.
Beshalach
Beshalach 17:15
Seeing the mizbeach or gedolim is supposed to inspire you to be better
Beshalach
Beshalach 17:15
Why did Moshe name the Mizbeach about this miracle (rather than after all other miracles)? We are told to erase Amalek, but really we deserved being attacked by them (Rashi: they failed to learn Torah). So why was Amalek punished? (Similar questions can be asked about the Mitzrim or Haman.) They also were acting out of their own hatred, and not just Hashem's will. So too when we attack Amalek, we can't do it out of our own interests, but *solely* for Hashem. That is why the mizbeach had that name - to remind us of this important lesson.
Beshalach
Beshalach 17:15
Moshe named the mizbeach Hashem nisi for a) having tested Hashem, b) the sign that they all looked toward (Moshe's arms), and c) the nissim that occurred
Beshalach
Beshalach 17:16
Hashem's name is incomplete for Amalek (if they exist) and for a newlywed couple (who must do good deeds to complete it)
Beshalach
Beshalach 17:16
Haftara: Aveira lishma (like Yael) is better than mitzva lo lishma (like imahot having shevatim)
Beshalach
Beshalach 17:16
Hashem guarantees that His throne will not be complete until Amalek is destroyed
Yitro
Yitro 18:1
Yitro joined Am Yisrael to prevent his children from being evil like Amalek
Yitro
Yitro 18:1
Rashi: Yitro heard about the splitting of the sea and the war with Amalek. Why did he decide to join? There is a mitzva to investigate the mitzvot, but it must be done with first accepting to the mitzvot, or else one's investigation may lead him astray. Yitro investigated and was led to Hashem. He thought he could do it alone. But when he heard that Am Yisrael witnessed all the miracles and then still doubted Hashem (Amalek was a punishment for it), he realized he had to join Am Yisrael to strengthen himself.
Yitro
Yitro 18:1
Yitro hesitated to join Am Yisrael, because he knew how difficult geirim are to Am Yisrael and felt unworthy. But when he heard that even after the splitting of the sea they still doubted whether Hashem was with them, he realized he is worthy enough.
Yitro
Yitro 18:1
There is a machloket whether Yitro came before/after Matan Torah; before makes more sense, and its placement is to teach that Yitro was the opposite of Amalek: they came from near (related to Eisav) to hurt us, and he came from far to do good to us
Yitro
Yitro 18:1
Bnei Yisrael were worthy of everyone cowering to them due to na'aseh venishma, and Amalek attacked them "lishma" and therefore are worthy of being destroyed (5635), Moshe "listened" to Yitro's advice because Yitro heard what Hashem did and came and he heard Bilaam's advice and ran away (5651)]
Yitro
Yitro 18:1
Rashi: When Aharon first meets Moshe on his mission, Moshe had his wife and children with him. Aharon asked why they are returning to Mitzrayim, as it was so bad the first time. Q: Shevet Levi didn't serve (assuming it's true for the women as well)? A: It was so bad for Shevet Levi to see their brothers suffering so much.
Yitro
Yitro 18:1
The verse calls him Yitro when he is representing himself, and choten Moshe when he is acting as Moshe's father-in-law. When expressing concern for Moshe having to sit and judge court cases all day, he does that as his father-in-law.
Yitro
Yitro 18:3
Moshe named his first son Gershom, to remind himself he is a ger, and not to learn from his surroundings
Yitro
Yitro 18:3
Even though Moshe was saved from Pharaoh before staying frum in Midyan, there would be no point to the former without the latter
Yitro
Yitro 18:3
The names of Moshe's sons are mentioned out of place because Moshe wanted to express gratitude (See Sam Derech)
Yitro
Yitro 18:6
Yitro warned Moshe he was coming and didn't just show up
Yitro
Yitro 18:7
Moshe came out to greet Yitro even though it was beneath his honor out of hakarat hatov
Yitro
Yitro 18:8
Moshe told over to Yitro all the good things that happened to them, in fulfillment of Tehillim 107:22 and 108:2. Until now Moshe had no one to tell, as everyone there also experienced it. There is a separate obligation to tell it to others, beyond the obligation to give thanks.
Yitro
Yitro 18:8
Yitro was used to an Avoda Zara for bad, and assumed that the makot were done by a poel ra, and the man etc. was a poel tov; Moshe had to tell him that they were all tov done by Hashem
Yitro
Yitro 18:8
There are 2 separate obligations: to be grateful for miracles and to tell others about them. Moshe couldn't fulfill the second obligation until Yitro showed up (everyone else in Bnei Yisrael already saw and experienced the miracles).
Yitro
Yitro 18:9
Yitro was happy about Am Yisrael getting saved but he also should have been happy that the Mitzrim got their punishment
Yitro
Yitro 18:10
Sanhedrin - Shame that Moshe and Klal Yisrael didn't say Baruch Hashem until Yitro. Be'er Yoseph: Why not? Also, they sang Az Yashir? Was that not enough? A: They were so impressed by Hashem at the yam suf, that they sang shira, but they forgot to thank Hashem for their own personal salvation (because they were so elevated above that). But even on such a lofty level they should have thanked Hashem.
Yitro
Yitro 18:10
Onkelos says the word zadu means chashivu (they thought/intended to do). The Mitzrim actually intended to do much more to Bnei Yisrael than they actually did. They were punished mida keneged mida for their intentions too. Only Yitro who was present at their plans (Sota 11) would know this, and he is mentioning it now. A Russian minister once asked Rav Itzele Volozhen why (in Hallel) it says that the nations should praise Hashem for his chesed to Am Yisrael? He said because only you know how many things you planned to do to us that He saved us from.
Yitro
Yitro 18:10
Sanhedrin 94a - It is a disgrace that no one in Am Yisrael said Baruch until Yitro. But they said shira? 1. Yitro said it about both the bad happening to Mitzrayim and the good to Am Yisrael, we said it only about the good. 2. Yitro was not part of the miracle and said it it because he was happy for us. Each of us said it only about himself being saved, not for all his friends being saved.
Yitro
Yitro 18:11
Hashem repaid the Mitzrim who treated us improperly in the same manner they treated us. Sota 11a - With the same pot they cooked our meal. How? They drowned our babies and they all drowned. This word "zadu" is related to the pot of lentils Yaakov cooked "vayazed."
Yitro
Yitro 18:11
Onkelos says the word zadu means chashivu (they thought/intended to do). The Mitzrim actually intended to do much more to Bnei Yisrael than they actually did. They were punished mida keneged mida for their intentions too. Only Yitro who was present at their plans (Sota 11) would know this, and he is mentioning it now.
Yitro
Yitro 18:11
Yitro saw that Hashem's punishment was for that which they did above and beyond what Hashem said they would do (when they decided to kill the boys)
Yitro
Yitro 18:11
Onkelos says the word zadu means chashivu (they thought/intended to do). The Mitzrim actually intended to do much more to Bnei Yisrael than they actually did. They were punished mida keneged mida for their intentions too. Only Yitro who was present at their plans (Sota 11) would know this, and he is mentioning it now. A Russian minister once asked Rav Itzele Volozhen why (in Hallel) it says that the nations should praise Hashem for his chesed to Am Yisrael? He said because only you know how many things you planned to do to us that He saved us from.
Yitro
Yitro 18:11
Yitro was convinced that Hashem is the true God because of the extensive mida keneged mida
Yitro
Yitro 18:15
Moshe explained to Yitro that Am Yisrael comes to him for many different types of queries
Yitro
Yitro 18:16
Yitro's solution to make Moshe's life easier was to teach everyone the importance of going lifnim mishurat hadin
Yitro
Yitro 18:16
Moshe had to answer questions for a single frum ba'al din who wanted to be sure to not violate a potential issur, in addition to mediating between 2 disputants. And everyone would gladly stand around to hear the psak as they knew they were hearing Dvar Hashem, and it was not just Moshe's logic.
Yitro
Yitro 18:16
Moshe tells Yitro that all mitzvot have details that are not logical and for them you need a rebbe/mesora
Yitro
Yitro 18:18
Yitro was concerned for all the people who had to stand around waiting in line all day to have their court case heard.
Yitro
Yitro 18:19
Yitro wanted Moshe to be more of the nation's representative to Hashem than Hashem's representative to the nation
Yitro
Yitro 18:21
A judge needs to be yarei Hashem, ish emet, and sonei batza; even any 2 without the third is insufficient
Yitro
Yitro 18:21
Choose judges from among the nation, even not a talmid chakham, but then let him fear God and not people
Yitro
Yitro 18:21
All the qualifications to be a judge have to do with midot (not knowledge), so too the Torah's praise of the avot is about their midot
Yitro
Yitro 18:23
Moshe gave the actual psak, with the new judges they can get peshara
Yitro
Yitro 18:26
It's not the large issues that should be brought to Moshe, but the difficult issues (unlike Yitro's suggestion)
Yitro
Yitro 19:2
Why does the Torah tell us they traveled from Refidim (if we knew that already from ch. 17)? Mechilta - They came to Sinai to receive the Torah and even their departure from Refidim was to receive the Torah. This teaches us that in matters of holiness, greater perparation is helpful. This can also be elarned from Bava Metzia 85b, when Rabbi Chiya made sure to plant flax and make nets to catch the deer to make the skins to make parchment to teach Torah to children. Why was all that necessary? To increase the holiness.
Yitro
Yitro 19:3
Am Yisrael shouldn't brag too much about being the nation to accept the Torah, as Hashem told them the positives/reward first and Hashem told the other nations the negatives/punishments first
Yitro
Yitro 19:3
Because the malakhim did not want to give up the Torah to Moshe, we should realize its great value
Yitro
Yitro 19:3
Moshe first taught the women so they could teach young children, as chinuch begins at a young age
Yitro
Yitro 19:3
Moshe had to be careful not to add/subtract even one letter so that they would accept the Torah properly
Yitro
Yitro 19:3
Rashi: to women, softly, to men, with punishments and details; for some you should talk only about the nice parts, but for those who can appreciate the significance of accepting ol malkhut shamayim, give all the details, everyone according to his level. This is why the Gemara has a machloket but concludes mitzvot lav lehanot nitnu.
Yitro
Yitro 19:3
If Moshe has to say it precisely as Hashem says, how can Rashi say nice things were said to women and tougher things to men? He says the same thing but each takes to the part that relates to them. (5650)
Yitro
Yitro 19:3
Shemot Rabba: Why tell the women first? They are zerizot (punctilious) for mitzvot. Yerushalmi Pesachim: They are lazy. How so? When it comes to encouraging others (their sons and husbands) they are zerizot, but for themselves they may be lazy.
Yitro
Yitro 19:4
Hashem agrees to support us if we accept him, much like a groom agrees to support his bride
Yitro
Yitro 19:5
When working one has to keep in mind Torah, 1: to not violate issurim when working, 2: to show that really he would be learning and just is forced to work, which makes his learning before/after work connected (and not need a new birkhat haTorah)
Yitro
Yitro 19:5
One cannot accept something without knowing what he is accepting, but one who becomes an eved (kinyan gufo), is obligated in any future command. Am Yisrael became a kinyan of HKBH, which is how they obligated themselves in the future chiddushim of Torah shebe'al peh
Yitro
Yitro 19:6
The requirement to be a mamlekhet kohanim etc. is only for the gedolim, not for the general populace
Yitro
Yitro 19:6
Ratzon Hatorah is for us to be good even beyond the letter of the law
Yitro
Yitro 19:7
SA OC 219:4 - One can bless hagomel for something good happening to his friend. Rema: It's not in vain since it's a general blessing of praise for his happiness about the good that happened to his friend. Taz - Only if he is really happy, not if he is just expressing it out of politeness. Griz: We see that Yitro really was happy.
Yitro
Yitro 19:8
Isn't the word "yachdav" extra? Nedarim 20a - Anyone who doesn't have busha (shame) it is clear that his ancestors were not at Har Sinai. Why? There were definitely inidividuals who were not wholeheartedly accepting the Torah, and if you asked them in private in their home, they would not accept it. But together in public they all joined together due to their busha.
Yitro
Yitro 19:8
Na'aseh the mitzvot on us, and nishma (to help/teach others) the mitzvot they have to do
Yitro
Yitro 19:9
We had to hear Hashem speak to Moshe, and receive the Torah from Moshe, so that we know that we do all the mitzvot only because we received them from Moshe (even the 7 mitzvot of Noach had to be repeated by him)
Yitro
Yitro 19:9
Hashem wanted all of Am Yisrael to achieve a small level of nevua to hear Hashem speak to Moshe, so that one day if someone tries to change the Torah, Am Yisrael will know that it has to be done by Hashem in front of everyone
Yitro
Yitro 19:9
Hashem is appearing in a cloud so that everyone will feel nevua and not doubt the concept
Yitro
Yitro 19:12
The mountain (with no feelings) had kedusha from Torah, all the more so we should be careful about the kavod of talmidei chakhamim
Yitro
Yitro 19:12
If someone would ascend they would die and the tuma and Aveilut would prevent the Shechina from resting there
Yitro
Yitro 19:17
If Am Yisrael refuse the Torah the whole world would be destroyed (we all get food bizchut the people who learn Torah)
Yitro
Yitro 19:17
Bnei Yisrael were so overcome by what they experienced that it was AS THOUGH they had no choice but to accept
Yitro
Yitro 19:18
The Torah describes the mountain as smoking like a furnace, because the Torah uses human language to describe what we can't really fathom, like comparing Hashem's strength to a lion
Yitro
Yitro 19:19
We need to listen to Torah heard from Moshe just as much as Torah heard from Hashem
Yitro
Yitro 19:20
The reason we eat dairy on Shavuot is that we got the Torah, and not the malakhim, so we can fulfill mitzvot with our bodies, and we show our separation of milk and meat (unlike the angels who ate milk and meat when served by Avraham).
Yitro
Yitro 19:24
People might have thought that the spiritual experience of ascending Har Sinai was worth the punishment
Yitro
Yitro 20:1
Our belief is not based on miracles but on one joint revelation and a mesora
Yitro
Yitro 20:2
Instead of saying I am the one who took you out of Mitzrayim, Hashem could have mentioned creation, making us, clothing us, being kind to us, His ability to kill or grant life, clothe and provide for us. But He does that for everyone, and it would not be a reason why we are specifically the ones tasked with keeping the Torah. Therefore Hashem had to mention His specific kindness to us: to take one nation out from another with His mighty arm, as that He did for no one else.
Yitro
Yitro 20:2
When Hashem said Anochi every nation thought it was to them, only when He added Mitzrayim did people realize it was to Am Yisrael; Am Yisrael is the keli to spread malkhut Hashem to the world
Yitro
Yitro 20:2
The religion is based on both beliefs and actions
Yitro
Yitro 20:2
Hashem removed them physically and spiritually from Mitzrayim
Yitro
Yitro 20:2
Accepting Hashem as a God is a precursor to accepting any of His mitzvot
Yitro
Yitro 20:2
Anochi is not a command, just a statement that the more we accept Him as our God, the more He is revealed in the world, showing that kevyachol it's in our control (5635), When Hashem said Anochi every nation thought He was talking to them, and it was only revealed when the sentence continued about Mitzrayim that He was talking to Am Yisrael and our job is to continue to spread His malchut to the world (5639)
Yitro
Yitro 20:3
We heard 2 dibrot, which were 5 mitzvot, from Hashem
Yitro
Yitro 20:3
Don't make, keep, maintain, or believe in any other gods
Yitro
Yitro 20:4
If the father doesn't educate his son properly, he is punished for it. "Al banim" = because of the sons.
Yitro
Yitro 20:4
One might think that making a pesel as a way to remember Hashem and His miracles is a good idea, as we have other mitzvot to remind us of miracles, such as Sukka/Pesach/Matza, therefore the Torah had to tell us not to make one, as if we make one we might bow to it and then serve it
Yitro
Yitro 20:5
It says that Hashem punishes sons for their father's sins. Devarim 24: Each person dies for his own sin. Rather: Hashem doesn't punish each sinner right away, allowing chance for him to repent, or to raise a righteous son. Even his son doesn't get punished and is also given a chance for the third and fourth generation. When that fourth one still sins, Hashem punishes him, as he has a chazaka of being evil. What caused him to get punished? His parents (and grandparents and greatgrandparents) sinning. Nonetheless he is just being punished for his own sin, though he would not get punished for it had his parents hadn't already sinned.
Yitro
Yitro 20:5
Hashem allows time for sinners to repent rather than punishing right away
Yitro
Yitro 20:6
Sometimes people exalt Hashem so much that they deny that he watches what happens here down below. Lo tisa is a language of "hitnasut" (being above). Megilla 31b - Whenever Hashem's greatness is mentioned, so is His humility. That way no one will think He is not watching our deeds.
Yitro
Yitro 20:6
Avraham was not metzuveh in Kiddush Hashem but did it anyway out of ahava
Yitro
Yitro 20:6
Being ohavim of Hashem means being ready to die for Him
Yitro
Yitro 20:7
Am Yisrael suffered in the Purim story for violations of the derabbanan of bishul akum, but were saved due to adhering to the derabbanan of benefiting from a nachri's ma'aseh Shabbat
Yitro
Yitro 20:7
Why does the verse about remembering Shabbat mention working the other 6 days (assuming there is no such requirement) and resting from all work? Shabbat 69b - If one is in the desert and loses track of Shabbat, he should keep every 7th day as Shabbat. And each day, including Shabbat, he should work just enough to be able to eat. That means, if you remember when Shabbat is, you will be to work all you want the other 6 days, not just the minimum, and you will be able to not work on Shabbat, and not have to work the minimum that day too. There is nothing that is not hinted to in the Torah.
Yitro
Yitro 20:7
Rashi: Remembering Shabbat means if you get good meat during the week, save it for Shabbat. 1) Beitza 16a - Beit Shammai would save it for Shabbat until he found something better, than would eat the inferior one. Ketubot 7b - Even Shabbat is tough on a poor man due to the change in his diet (eating meat and eating more). Beit Shammai ate meat during the week so that he would enjoy his meat on Shabbat more. 2) Ramban: Isn't Rashi paskening like Beit Shammai? Chatam Sofer: Beit Hillel said to do all your actions leshem shamayim. Beit Shammai was concerned he was not on that level, so he did what he did. We are even less than Beit Shammai, so of course we should follow Beit Shammai on this.
Yitro
Yitro 20:7
One might think that a shevuat shav is not so bad, but in some ways it's worse than murder/adultery because a) those can't be done at all times due to fear, b) once those are done, ones ta'ava for them is (at least temporarily) satiated, while one can swear many times an hour and gets no hana'a from it
Yitro
Yitro 20:7
One cannot use Hashem's name for no reason (not just for falsehood)
Yitro
Yitro 20:8
Zachor and shamor were at the same time, to show that one who doesn't fulfill shamor (to make sure other people keep Shabbat too) is not fulfilling Zachor either.
Yitro
Yitro 20:8
Shabbat testifies to Bereishit because Hashem stopped creating new things on the 7th day, and in all the years since creation nothing new has been made, which shows there was creation
Yitro
Yitro 20:8
From Zachor/Shamor we learn that ahava is greater (and therefore asei docheh lo tasei)
Yitro
Yitro 20:8
The bracha of Shabbat comes from one spending Shabbat thinking all his work is done, and from looking forward to Shabbat all week long (5637)
Yitro
Yitro 20:11
Kibbud Av Va'em is connected to Shabbat because when Hashem stopped making new things/people He gave that ability to parents, serving as Hashem's partners
Yitro
Yitro 20:11
People are misled into thinking that stars (and not Hashem) control things such as the sea
Yitro
Yitro 20:12
Part of honoring parents is to honor (and not denigrate) that which your parents cherish - Torah
Yitro
Yitro 20:12
The 5 early dibrot were between man and Hashem, in thought, speech, and action; the latter 5 were between people in person, in money, in action/speech/thought; and the latter 5 were necessary even if logical because ta'ava causes people to ignore what's right
Yitro
Yitro 20:12
Even a logical mitzvah like Kibud Av Va'eim is meant for life in Eretz Yisrael
Yitro
Yitro 20:12
The dibrot follow the logical path of God - parents - others
Yitro
Yitro 20:13
There are dual cantillations of the Aseret Hadibrot known as ta'am elyon and ta'am tachton. The word tirtzach in the former has a kamatz, while in the latter it has a patach. Avoda Zara 19 compares to murderers both one who issues rulings who is not fit to do so and one who does not issue rulings and is fit to do so. In other words, the one who was patach (opened his mouth) and shouldn't, and the one who kamatz (refrained) and shouldn't have, are included in lo tirtzach.
Yitro
Yitro 20:13
There are two kinds of murder (for gain or not), represented by ta'am elyon and tachton
Yitro
Yitro 20:14
Just like one doesn't think about his hunger or other ta'avot when on thin, slippery ice and fearing for his life, so too one's yirat shamayim should prevent him from coveting his neighbor's wife
Yitro
Yitro 20:17
Just standing at Har Sinai contributed to our fear of Him. That explains the line of Dayeinu that we are grateful for Har Sinai even if we hadn't been given the Torah as our (exclusive) gift.
Yitro
Yitro 20:22
"If" you build a mizbeach - because an altar is finite and static, and we must always grow
Mishpatim
Mishpatim 21:1
Bava Batra 8b has great praise for a judge who judges properly. In Yerushalmi Sanhedrin, Rashbi says Baruch Hashem I am not a dayan. Why? A judge has to not be biased or influenced by either side. So one would think he should be cloistered in the Beit Midrash. But then he won't know how to interrogate the witnesses and plaintiffs to discover falsehood. So he must be involved with people (meurav im haberiyot). But not too much, or he will be influenced by them. Rashbi, who lived in a cave, was unable to relate to people's mundane needs properly, so he praised Hashem that he was not a dayan.
Mishpatim
Mishpatim 21:1
Rabbi Yishmael says that while all mitzvot had their general rules stated at Sinai and details only later, Mishpatim had its details at Sinai too. In order to be worthy of Torah, one must have proper midot. The Mishpatim are really found in that basis of midot. One can't know to treat a borrower or eved ivri properly without that foundation, to understand that these rules are shurat hadin, and not lifnim mishurat hadin. So these Mishpatim specifically had to be given at Sinai, so these midot would be the foundation for accepting the rest of the Torah.
Mishpatim
Mishpatim 21:1
The Torah relates to the details of our daily lives and not only broad concepts or special spiritual occasions
Mishpatim
Mishpatim 21:1
A teacher has to teach the reasons behind each halakha
Mishpatim
Mishpatim 21:1
Midrash Rabba: Moshe said that Hashem gave you the Torah, but if you don't keep the dinim He will take it from you. Why the dinim? Shabbat 31a - This is the first question we get asked after death. Sukka 30a - One who steals in order to perform a mitzva is disqualified. We can learn: A person who deals in business improperly, and then uses his money for his mitzvot (tzitzit, tefillin, etrog, etc.), he may not fulfill his obligation. So before you are asked which mitzvot you kept, you are asked about your money. Without it, one can't keep the Torah.
Mishpatim
Mishpatim 21:1
Lifneihem means not to Kutim, as that is the source of many aveirot, worse than retzicha, as retzicha can be forgiven (see Kayin), but gezeila needs to be returned for teshuva (and you won't because you don't think the money the court awards you is stolen) and chillul Hashem
Mishpatim
Mishpatim 21:1
To help keep the dibrot, Hashem immediately gave mishpatim
Mishpatim
Mishpatim 21:1
Even though the Mishpatim are given to man (judges) they come from Hashem and are no less important; in fact through internalizing them (derech eretz) one will be more successful at growing in Torah (5634, 5635, 5638, 5642)
Mishpatim
Mishpatim 21:2
In the mishpatim we find the foundations of the chukim (which is why they are for only Jews)
Mishpatim
Mishpatim 21:2
Releasing the slave in year 7 reminds us of Mitzrayim and Shabbat
Mishpatim
Mishpatim 21:9
She'er, kesut, and onah all have to do with relations
Mishpatim
Mishpatim 21:10
Peshat is like Rava - no second wife if you can't support the first too
Mishpatim
Mishpatim 21:13
There are 2 kinds of shegagot (accidents): ones you could have avoided with more precaution (like chopping a tree that falls and kills someone) and ones you couldn't (like climbing a ladder where the rung falls out and the person falls and kills someone). Because this person did the first kind without witnesses, the language of the verse implies that Hashem arranged the second kind to happen to him as well (so that he'll need exile).
Mishpatim
Mishpatim 21:13
Exile is to atone for the sin that led to the actual murder, not for the murder (which is atoned for by the Kohen Gadol's death)
Mishpatim
Mishpatim 21:14
Kohanim are more suspect of killing men to marry their wives (because they can't marry divorced women)
Mishpatim
Mishpatim 21:14
Even if the murderer holds onto the mizbeach, it is not proper to pity him but one must remove him from there and punish him, and even if the witness is in the middle of the avoda, he must go to testify, as Hashem prefers mishpat to korbanot
Mishpatim
Mishpatim 21:15
Cursing gets a greater punishment than hitting because it is more common (also kidnapping leads to cursing/hitting)
Mishpatim
Mishpatim 21:19
We should realize that we are getting kapara from those who wrong us, even the messenger being chosen by Hashem
Mishpatim
Mishpatim 21:19
This verse is the source for a doctor being given permission to heal. But there is no permission granted to the doctor to declare that a person's situation is hopeless and there is no cure.
Mishpatim
Mishpatim 21:19
When humans do refuah it gets a dagesh, when Hashem does it, it doesn't, His refuah is painless, and His refuah can be even for internal diseases
Mishpatim
Mishpatim 21:24
The peshat of ayin tachat ayin is like Chazal that it's monetary: 1) If you hurt him, he will also need shevet and ripuy, 2) If you do the same to him he might die, and it's ayin not ayin venfesh, 3) It's not kein ya'aseh lo (Vayikra 24) if you don't do it the same exact width/length/depth, so it must be referring to money, and it must be referring to doing as much bad to him as was done to the victim
Mishpatim
Mishpatim 21:24
Peshat is to remove an eye. We need a mesora to tell us to pay.
Mishpatim
Mishpatim 21:26
Berachot 5 - Suffering atones for all sins, learned as a kal vechomer from this din that a slave goes free if he loses a tooth or an eye. Q: Why does it say both tooth and eye when one is sufficient? A: The source for slavery is Noach's curse to Cham (Bereishit 9:25). What did Cham do? In 9:22 it says he saw Noach naked (with his eye) and told his brothers (with his mouth), thus you might have thought that he should not go free for his eye and tooth. Hashem said he does go free and thus the kal vechomer is from both of them.
Mishpatim
Mishpatim 22:2
People are sold to pay for theft to protect society from poor thieves with nothing to lose
Mishpatim
Mishpatim 22:14
The Torah says "ba bscharo" but doesn't explain it (Bava Metzia 80b has a machloket if it means if he is like a shomer chinam or shomer sachar). From these oaths in the Torah, where there are "raglayim ladavar" (a likelihood or propensity for dishonesty), Chazal learned to establish an oath for other cases (such as one who repays without the other present, or a tenant-farmer, apotropos, etc.). As well as later oaths established in times of rampant dishonesty. For these areas, one cannot just use the Torah's law, but must act according to the needs of the case and the time, such as BK 96b when Rav Nachman fined a known thief.
Mishpatim
Mishpatim 22:17
Kishuf is assur even if it doesn't work against Hashem's will, because it is violating the King's decree; since Am Yisrael were susceptible to doing it having come from Mitzrayim, it is extra stringent: not just mot yumat but also lo techaye
Mishpatim
Mishpatim 22:20
Don't think a ger has no one to help/save him; Hashem will save him like He saved us in Mitzrayim
Mishpatim
Mishpatim 22:22
Whoever oppresses a widow or orphans will cause that to happen to his family
Mishpatim
Mishpatim 22:23
Hashem is angry only at Avoda Zara; if He is angry at inui hager it is because it is as bad as Avoda Zara
Mishpatim
Mishpatim 22:24
Bava Metzia 75 - Hashem doesn't answer the cry of someone who lends money without witnesses. The opposite is true for tzedaka - it's better in private. Thus this verse says "imi" (with me) for that, while for tzedaka it says "imcha" (with you, alone with yourself).
Mishpatim
Mishpatim 22:24
What's "et ami?" There are two types of loans: 1) To a talmid chacham who does not work, so you would not charge him interest because he is not earning anything with the money lent to him. He is "the ami." 2) A person who borrows the money and invests it in his business deal, who gets charged interest. "o ha'ani imach" - you would charge him interest, but don't, because Hashem is saying that he is part of this command, just as you would not charge that talmid chacham interest.
Mishpatim
Mishpatim 22:26
Hashem expects us to give back the mashkon to the poor person not mitzad hadin but mitzad hachanina, just like He returns our neshama to us each day out of chanina
Mishpatim
Mishpatim 22:26
The rich person wears an outer garment for kavod, the poor to hide his tattered clothes
Mishpatim
Mishpatim 22:26
Hashem hears the cries of even those not worthy
Mishpatim
Mishpatim 22:26
If you cause the poor person to scream I will take your "extra" money and give it to him
Mishpatim
Mishpatim 22:27
Not cursing rabbis and judges is both a mitzva and a promise (for raising proper children)
Mishpatim
Mishpatim 22:30
We learn from the dog that Hashem rewards each creation appropriately
Mishpatim
Mishpatim 22:30
We learn mussar from animals acting naturally; we give meat to the dog as a reward for saving the tereifa (or for not barking at us in Mitzrayim as Rashi said) so that we can learn schar va-onesh from even those who acting naturally (and hakarat hatov)
Mishpatim
Mishpatim 22:30
Speaking/accepting lashon hara makes us a tereifa, and that doesn't get fixed by Yom Kippur
Mishpatim
Mishpatim 22:30
We throw the tereifa to the dog who saved it from being eaten (online versions of this text are incomplete, as of February 2023)
Mishpatim
Mishpatim 22:30
In order to be worthy of speaking with Hashem we must refrain from eating certain foods
Mishpatim
Mishpatim 23:1
A person who speaks lashon hara should be thrown to the dogs, because at least they knew when to hold their tongues
Mishpatim
Mishpatim 23:1
The issur is not only to swear falsely, but to even aid and abet a rasha with your actions as a witness, such as standing next to another witness so a ba'al din thinks there are two witnesses for the other side
Mishpatim
Mishpatim 23:2
Sanhedrin 36 - For dinei nefashot (capital offenses) the youngest judge should render his decision first (as if the eldest goes first the others will be afraid to disagree). Learned from this verse. This explains Gittin 56 in which we are told that it is due to the humility of Rabbi Zecharya ben Avkules that the mikdash was destroyed. Q: Why humility and not his piety or righteousness? A: The others wanted to kill Bar Kamtza. But he ruled not to and they didn't want to disagree. He should have ruled last and instead because of his humility he went first. Had he not done so, they would have killed Bar Kamtza and prevented the churban.
Mishpatim
Mishpatim 23:4
If we have to pity a stray animal, all the more so we have to pity and help our fellow Jews going astray
Mishpatim
Mishpatim 23:4
This person is not actually your enemy, but your yetzer hara let you think he is
Mishpatim
Mishpatim 23:5
If a horse were carrying life-saving medicines to a hospital, we would all help even if it were a stranger's or enemy's, all the more so we have to help and support roshei yeshiva
Mishpatim
Mishpatim 23:6
One can't turn a case in favor of a poor person even though the rich person is responsible to feed the poor, and one can't turn a case against a rasha
Mishpatim
Mishpatim 23:6
We might think to help either the poor person save money or the rich person save face
Mishpatim
Mishpatim 23:7
Lying relates to Adam's sin
Mishpatim
Mishpatim 23:7
Bava Metzia 23b - A talmid chacham can change his words about how much he has learned, whether he had relations, and how good his guest accomodations are. Rashi: Due to humility, tzeniut, and so bad people don't try to stay there. Tosafot: What about to change words due to darkei shalom (to promote peace)? A: That is for everyone. These 3 are specifically for a talmid chacham. Because these otherwise false or misleading statements are allowed only when the other sign isn't really fooled. Ex. We assume the talmid chacham is denying what he learned out of humility. Unlike an am ha'aretz who is asked about it.
Mishpatim
Mishpatim 23:7
Rashi: If someone leaves court innocent, even if someone has proof he is guilty, we don't return him (Hashem will punish him). Why not return him and punish him? A person who gets killed by beit din also gets disgraced. Hashem has decided that this person should get only his punishment, not the disgrace.
Mishpatim
Mishpatim 23:12
Promises about the reward for Shabbat don't allow us to be lax on mitzvot in general
Mishpatim
Mishpatim 23:12
Your slave must rest too so that you will prefer to buy frum slaves (and not learn bad midot from gentile slaves)
Mishpatim
Mishpatim 23:13
We learn Torah on Shabbat so we know how to keep it the following week
Mishpatim
Mishpatim 23:14
Three times a year we experience great joy, and Hashem wants us to direct that joy towards Him and include Him in our joy.
Mishpatim
Mishpatim 23:16
Chagim relate to agriculture to teach us that gashmiyut is part of avodat Hashem and that we see Hashem's hashgacha in our crops
Mishpatim
Mishpatim 23:19
Why specifically is the mitzva of milk and meat repeated 3 times? 1) Pesikta 26 - The angels wanted the Torah but they ate milk and meat (from Avraham). We got the Torah specifically because of this mitzva, so it is repeated 3 times. 2) Gittin 60b - Hashem formed a covenant with us specifically for the oral law. Since the verse mentions merely a goat in its mother's milk, most of this mitzva is part of the oral law.
Mishpatim
Mishpatim 23:21
A minister can forgive someone disrespecting him, but not in the presence of the king
Mishpatim
Mishpatim 23:25
Human nature is that a person who has some money wants more. Hashem is blessing us that if we keep the Torah He will give us the ability to be happy with what we have. It's a disease invisible to the outside, as the rich person looks successful, but he is pained on the inside. Hashem will cure that pain. That is why the next verse mentions no one being barren and living a long life. 2 reasons people try to hoard more money is the concern of not having enough in old age or for providing for their children. Hashem is saying that if you follow the Mitzvot he will make sure that even in your old age and even for your children, you will be happy with what you have.
Mishpatim
Mishpatim 24:3
Violating any bein adam lamakom is a violation of bein adam lechavero because the punishment affects us all
Mishpatim
Mishpatim 24:7
Na'aseh venishma was particularly praiseworthy because we accepted to not only do mitzvot, and learn how to do them, but also to learn for the sake of learning (as its own end)
Mishpatim
Mishpatim 24:7
Shavuot is not mentioned as matan Torah because the Torah is an ongoing process (through listening to our gedolim)
Mishpatim
Mishpatim 24:7
Na'aseh was on Torah/Avoda, Nishma was on gemilut chasadim (to do it for Hashem, rather than from their own logic as they had been doing)
Mishpatim
Mishpatim 24:7
Hashem asked who revealed the secret of the angels to Am Yisrael to put na'aseh before nishma. What's the secret? Angels don't have senses. They hear only if instructed to hear. For them, then, hearing is part of the mitzva. Humans can hear and it won't be part of the mitzva. By putting venishma after, Am Yisrael is making hearing also a fulfillment of the mitzva.
Mishpatim
Mishpatim 24:8
Moshe sealed the berit with blood, which they treated as an adi (jewel, mark of distinction), which they removed after cheit haegel; the symbolism is that if you don't keep the Torah Hashem is matir our blood for mita
Mishpatim
Mishpatim 24:11
Rashi: Hashem should have punished them for eating at a time like this. Q: How could the best have done that? Ramban: They were making a siyum. Q: Then why did Hashem want to punish them? Shabbat 87a - Hashem forced everyone to accept the Torah. Someone forced will not be in the mood to eat. These people were the best and accepted the Torah happily, which is why they were able to eat and rejoice. The verse is telling us that Hashem did not have to force those great people. This is why Pesachim 68b says everyone agrees Shavuot needs "lachem" - we eat to show that we are happy to accept the Torah, and are not nervous due to being pressured. That is also why Mordechai made the seuda and mishloach manot part of the mitzvot of Purim, when we mark happily freely re-accepting the Torah.
Mishpatim
Mishpatim 24:11
Reaching a religious high above your level can be disastrous to your health
Mishpatim
Mishpatim 24:11
It is appropriate to make a party after a milestone in Torah
Mishpatim
Mishpatim 24:11
The feast was the natural rejoicing of seeing God
Mishpatim
Mishpatim 24:18
Rashi mentions that Hashem made Moshe a path in the cloud to teach that you can't learn easily, but only with major effort, just like you would not be able to easily navigate your way through a cloud
Mishpatim
Mishpatim 24:18
There is a specific way to teach Torah in each and every time period
Teruma
Teruma 25:1
Sometimes we get a few mitzvot in short first, but they are part of a larger system of laws that will be told later
Teruma
Teruma 25:2
Hashem commanded Moshe to make luchot, and he needed a place to put them so He commanded him to make an aron, and he needed a place to put it, so He commanded to make a mishkan and the kodesh hakodashim. There the shechina will rest, surrounded by Bnei Yisrael, much like the angels surround/protect His throne in shamayim. [Rambam: The mishkan was for Am Yisrael to serve Hashem. Ramban: The Mishkan was Hashem's home. Bechor Shor is saying it's a combination of the two.]
Teruma
Teruma 25:2
When we acquire the Torah and give tzedaka, we are acquiring Hashem, like a king with an only daughter who requests that his son-in-law makes a room for him to come live in; that happens only when the son-in-law properly respects the daughter (Hashem comes among us only when we properly learn and respect the Torah)
Teruma
Teruma 25:2
Mishpatim is before Teruma as before giving tzedaka one must make sure the funds aren't stolen; When we learn Torah or do Mishpat we (should) take Hashem with us; when non-believers do good deeds they are bad because they lack the emunah in the mitzvah, but when we do good deeds (even for lo lishma - sheyichyeh beni) we still believe it's a mitzvah, and we are happy having done it even when we don't get what we are hoping; we should have in mind when eating on yontif that it's for the mitzvah or else it's gluttony; the money we give to tzedaka is the only money we really have
Teruma
Teruma 25:2
Hashem wanted money only from those who knew it was His; only those who wanted to give were commanded, rewarding them by becoming metzuveh ve'oseh
Teruma
Teruma 25:2
There are many different types of kedusha
Teruma
Teruma 25:2
Midrash rabba cites "ki lekach tov… Torati al ta'azovu" here. What's the connection? Before the mishkan/mikdash, a person didn't have as easy a path to do teshuva, so he had to guard himself from sin more carefully. Once the mikdash is built, one might then be less careful and sin more, not as careful to direct all his thoughts to Hashem and the Torah. Hashem said "ve'asu LI mikdash" and not remove thoughts of Me from your hearts. I.e., Torati al ta'azovu.
Teruma
Teruma 25:2
Midrash: Why is Teruma right after Mishpatim? Asiti mishpat vetzedek (Tehillim 119:121). Chulin 7b - Bnei Yisrael are holy. Some have money but don't want to give it. Why would that make them holy? Chulin 91a - The money tzadikim have is very dear to them because they are so careful not to steal. Sometimes that causes them to also not part with it for tzedaka or hachnasat orchim. But if you steal, it's easier to give away. Sheli shelach is easier when shelcha sheli. But that is not the most yashar way to act. Instead: be careful not to steal, but also be generous to share it with others in need. That is what David was saying: I did mishpat and tzedek. That is why Teruma is right after Mishpatim.
Teruma
Teruma 25:2
Why does it first say veyikchu li in plural and then tikchu in singular? If Moshe and Aharon went around to collect the donations themselves, there are people who would begrudgingly donate in order to not refuse Moshe and Aharon. Hashem wanted people to donate for the right reason, "veyikchu li." Then, when "tikchu et terumati" you can be sure that whatever is brought to you was given wholeheartedly.
Teruma
Teruma 25:2
Midrash rabba - Hashem chose Moshe's name over Korach's wealth. Korach didn't deny that Moshe spoke to Hashem, just once there is a mishkan everyone can do that. Korach was wealthy and donated lots of money to make the mishkan happen. But Hashem spoke with Moshe even before the mishkan. So even though Korach donated a large amount and Moshe didn't donate at all to the mishkan (because he didn't need it to talk to Hashem), Hashem chose Moshe over him, as through Moshe the whole mishkan happened.
Teruma
Teruma 25:2
Everything belongs to Hashem, but when we use what we have for Hashem (tzedaka) it becomes ours
Teruma
Teruma 25:2
Although the donations have to come from the generous voluntary donations of individuals there is an obligation on Beit Din to facilitate the opportunity for that to happen.
Teruma
Teruma 25:2
Why does it say take rather than give? We can't really give anything to Hashem, except our desire to give. Hashem made the mitzvot dependent on our own ratzon (5633)
Teruma
Teruma 25:6
Why in the middle of all the instructions for the building is there a verse about bringing oil for the light? There is no verse about bringing wheat, animals, or wood! It is not fitting for a king to come to a dark home. It needs to be lit before He arrives.
Teruma
Teruma 25:8
We can't feed Hashem, or house Him; Hashem just wants us to do our best and He will do the rest
Teruma
Teruma 25:8
Veshachanti is that the mikdash is holy from the shechina, and veshachanti stands for veshachan ti (410 years of mikdash rishon), and vesheini takh (420 years of mikdash sheini)
Teruma
Teruma 25:8
Since the Mishkan would not be necessary were it not for the eigel, Hashem is saying not that He will live in it, but among them, as He is still as accessible to all without the Mishkan
Teruma
Teruma 25:9
Mishkan had only one way to build it, but every Jewish home is different and should be as fits it best
Teruma
Teruma 25:9
The mishkan can be made, and donations procured for it, with the goal of bringing the shechina and out of love of Hashem, or for honor and glory in the eyes of the other nations. In order to warn us, Hashem said "ve'asu LI mikdash" to make it with only Me in mind. Ve'chen ta'asu - I showed it to you due to My love for you, and you should also do it only out of your love for Me.
Teruma
Teruma 25:9
Midrash, cited in hakdama to Ein Yaakov: Ben Zoma: Shema is a pasuk kollel baTorah (all-inclusive Torah principle). Ben Nanas: More inclusive is ve'ahavta lere'acha kamocha. Ben Pazi: Et hakeves ha'echad ta'aseh vaboker. Rebbi: Halacha is like ben pazi, as it says kekhol asher ani... (this verse of Shemot 25:9). Explanation: Shema is accepting the yoke of heaven, declaring Hashem is one, and there is no other, He supports all. Anyone who believes that must keep His Torah. But also will work to make sure His mitzvot are kept by others. Ve'ahavta says that you care also about the person in this world, to be with him in pain and be happy for his joy. That includes caring about his mitzvot so he gets into olam haba. But the third verse teaches us that a mitzva done by the tzibbur, whether davening, learning, or tzedaka, is better than the one done by an individual. And what the tzibbur accomplishes it is like each individual accomplished it. So when the korban tamid is brought, everyone brought it. Hashem wants that for every mitzva. Hashem showed the miskhan and said make it like this, with donations from everyone, so everyone has a part in it. So too with all mitzvot.
Teruma
Teruma 25:10
Everyone was mechuyav to make the menora, as everyone is commanded in learning Torah or supporting those who learn it
Teruma
Teruma 25:10
"Amataim vachetzi orcho" (the length of the aron is 2.5 amot). Sanhedrin 29a - This is the source for the idea that anyone who adds, subtracts. Rashi: If it said "ma'ataim" (200.5 instead of 2.5). Maharsha: But we still wouldn't know 200 of what (tefach, etzba, etc.). Gra: It's from the vav. If it said "amataim chetzi orcho" that would mean that 2 amot is half its length, and its full length is 4.
Teruma
Teruma 25:10
Betzalel actually fashioned the kelim, but others wanted to help so they got schar too
Teruma
Teruma 25:10
Here aron is spelled malei and in Vayakhel when it's made it is spelled chaser. Yoma 72b - Aron is a symbol of the Torah. Tanna Devei Eliyahu Zuta 4 - Once the luchot were broken, we were forced to learn the Torah in situations of pain, poverty, imprisonment, etc. So before the cheit ha-eigel, the aron was malei, when talmidei chachamim were full of Hashem's blessing. In Vayakhel it's after the eigel, so it's written chaser when we are stuck in predicaments.
Teruma
Teruma 25:11
We have to support a talmid chacham not just with basic needs but to make sure he looks good and is respected; when we do a mitzvah we infuse the object with kedusha, an etrog or sukkah becomes holy instead of being just a fruit or pile of wood, so too when we give tzedaka we need to give him without bizayon as he becomes the holy object of the mitzvah
Teruma
Teruma 25:12
The badim were 2/3 of the way up (like dadei ha-isha in that way too)
Teruma
Teruma 25:14
The shulchan (avoda) and aron (Torah) are interconnected in every generation
Teruma
Teruma 25:15
Those who support Torah are as important as those that learn it
Teruma
Teruma 25:15
The badim must always remain in, even when not carrying, as those who support Torah are always needed
Teruma
Teruma 25:16
Aron did not take up its space (and was filled by Torah) - so that we will learn constantly
Teruma
Teruma 25:16
The aron was the one keli not for the avoda, which is why its use is mentioned in the middle of the command to make it
Teruma
Teruma 25:18
The keruvim were a pair (or couple) and not two of the same - one male and one female
Teruma
Teruma 25:18
The keruvim are a testament to the existence of angels, which we must believe (like we believe in Hashem's existence) as without it there is no nevua or Torah; there are 2 so we don't believe it looks like Hashem, and has upward wings to show that the real Reshut is Hashem
Teruma
Teruma 25:20
Some get fed by working the land, and some get fed by protecting those who work the land
Teruma
Teruma 25:23
We should go to the menora in the south, to get wisdom; we should not rush to work from shul, but stay to learn a bit
Teruma
Teruma 25:23
The shulchan in the mikdash was the source of bracha (through the lechem hapanim) and our shulchan now is a source of bracha through us feeding poor people.
Teruma
Teruma 25:24
From the lechem hapanim comes food to the world, like the oil of Elisha and Eliyahu
Teruma
Teruma 25:31
Even the adornments of the menora were made from the one piece of gold, to show that all the halakhic details are all part of the Torah
Teruma
Teruma 25:31
Moshe saw a picture of the menora and then it was made on its own anyway, as all man has to do is want to make His will our will and then our goals of fulfilling His mitzvot come to fruition
Teruma
Teruma 25:31
If the menorah was made on its own, why did Hashem have to show Moshe a picture of it beforehand? From his desire to fulfill His will, doing his small part, Hashem made the rest happen, just like when Moshe tried to learn the Torah on Har Sinai, and Hashem gave it to him as a gift (5631)
Teruma
Teruma 26:15
Yoma 72 says that the Mishkan's boards will live forever (Rashi - And we yearn for their return). Why? 1) When Yaakov is going down to finally see Yoseph after 22 years he stops to cut them and shlep them to Mitzrayim, 2) When Am Yisrael finally leaves Mitzrayim, they don't bring food (Berachot 9 - they didn't even want the gold/silver to not have to shlep it), but they make sure to get these trees and shlep them on their journey. That time of mesirut nefesh is tough for Hashem to let it go to waste, so His Shekhina will return to it one day.
Teruma
Teruma 26:15
Yaakov was sure to plant trees for the mishkan, which served as a source of inspiration during the enslavement (there would have been other trees)
Teruma
Teruma 27:19
We should all strive to eventually be like stakes, not moved by the winds of nonsense in the world
Tetzaveh
Tetzaveh 27:20
Why is the mitzva of lighting the menorah placed in the middle of the commandments about the keilim, rather than later, after the mishkan has been built? Also, why does the Torah call it a chukat olam? Hashem doesn't need a mishkan, and He doesn't need our korbanot. Our gifts can't bribe or sway Him to do our will. Hashem lit up the desert with an amud aish for 40 years, so He doesn't need us to light a candle for Him in the mishkan. It's all a chok. The generation of the midbar understands that, because they saw the pillar of fire. But other generations won't, which is why it's a chok olam, and why it was placed amid all the parts of the mishkan.
Tetzaveh
Tetzaveh 27:20
Why is Moshe not mentioned? His yahrtzeit always falls out the week of Tetzaveh (usually before, sometimes after). But Tetzaveh has 101 pesukim. And the hidden value of Moshe's name is 101 (mem-40, yud-nun-60, aleph-1). This hints to us having lost Moshe's physical outer being, but we retain his inner message - the Torah.
Tetzaveh
Tetzaveh 27:20
The gashmiyut is supplied by the nation but the ruchniyut is supplied by Hashem, which is why Moshe's name is not mentioned
Tetzaveh
Tetzaveh 27:20
Rashi: Pure olive oil for the menora, and lower quality for the menachot. Tanchuma: The opposite of human kings who eat the pure and light with the waste. Chatam Sofer: Lesson: Since the menora represents wisdom and the shulchan represents food, this teaches us that our focus should be on Torah.
Tetzaveh
Tetzaveh 27:20
The menora's light allows clarity needed for din
Tetzaveh
Tetzaveh 27:20
Moshe is like a king and should not build his own palace; when it comes to chidush and pilpul he is king
Tetzaveh
Tetzaveh 27:20
Am Yisrael is like a zayit ra'anan; they have a nekuda penimit that is good, and sometimes we have to work hard to reveal their good "oil" inside (5635, 5638, 5639)
Tetzaveh
Tetzaveh 27:21
The role of chinukh is like lighting candles - allow the flame to stand on its own
Tetzaveh
Tetzaveh 28:1
One might have thought that Aharon was chosen not due to his own merits but due to Moshe. But Aharon's sons are chosen too, and Moshe's sons don't take over for him. So as proof that Aharon is in his own merit, his sons also are because of him, not because of Moshe. As if it were due to Moshe, they wouldn't continue, like his own sons.
Tetzaveh
Tetzaveh 28:1
Hashem wanted someone to act as Am Yisrael's representative who is also part of His home, hence the Kohen Gadol
Tetzaveh
Tetzaveh 28:2
The begadim represent an inner mida, and the outer begadim may have been made by craftsmen, but getting their midot to reflect those begadim was Moshe's role (which is why the command to make their clothes was written in second person to Moshe).
Tetzaveh
Tetzaveh 28:2
Aharon had to act with more perishut/chasidut than others, and the clothes helped him be above suspicion that he was doing it for the wrong reason
Tetzaveh
Tetzaveh 28:2
Even making the clothes needed for the avoda needs special kavana
Tetzaveh
Tetzaveh 28:2
The clothes of the kohanim were lekavod ulitaferet. Whose kavod? Hashem's kavod.
Tetzaveh
Tetzaveh 28:4
The silent adornments reveal that the greatest reward is for one who remains silent when he can say something hurtful
Tetzaveh
Tetzaveh 28:5
Even schlepping the gold was an avoda only for those chosen; the rav of a community should decide whether something is in his purview, not the people
Tetzaveh
Tetzaveh 28:8
"Vechashev" teaches that when it comes to Avoda Zara machshava ke-ma'aseh
Tetzaveh
Tetzaveh 28:12
Why must the kohen gadol carry the names of Bnei Yisrael on his shoulders and heart when he prays? He always needs to have all of our needs in mind, spiritual and material, even to be declared not guilty in a court case. That is all part of the needs of a nation, which he is "carrying" on his shoulders.
Tetzaveh
Tetzaveh 28:20
The writing is on the stones, which is on the gold, showing the importance of the Torah, as the gold serves as a foundation for the gem, which is more precious, and the gem is the foundation for the writing, obviously then it is more important than the gems and the gold
Tetzaveh
Tetzaveh 28:28
Someone who sins in monetary matters shows a lack of faith in Hashem
Tetzaveh
Tetzaveh 28:28
The choshen and ephod must remain together because they are metaken Avoda Zara and ivut ha-din, which are related, and from them we learn to be happy for others
Tetzaveh
Tetzaveh 28:29
The avanim were to remind Hashem (keveyachol) of the shevatim
Tetzaveh
Tetzaveh 28:30
Nevua is a higher form than the Urim Vetumim, which was higher than a bat kol
Tetzaveh
Tetzaveh 28:32
The "me'il" is to make up for "meila" done with our mouths, which is why it has a hole ("pi")
Tetzaveh
Tetzaveh 28:35
The kohen wore tekhelet to keep him modest despite wearing bells as a kavod
Tetzaveh
Tetzaveh 28:35
Bells are needed as the kohen is alone, similar to how Yoseph cleared everyone out of the room
Tetzaveh
Tetzaveh 28:35
Rambam doesn't count a separate mitzvah not to do avoda without wearing the kohen's begadim (Bahag does). This is because without the clothing he is like a zar (non-kohen).
Tetzaveh
Tetzaveh 28:36
Chatam Sofer: The tzitz atones for brazenness. Avot 5 says that we have to be brazen for Hashem. That is why the tzitz is telling us to only do it for kodesh lashem. Ksav Sofer: That is why the mishna there concludes with a prayer for the rebuilt temple. If we have to be brazen for Hashem, we may end up also being brazen for other causes. The tzitz will atone for that brazzenness that is not for Hashem, which is why we pray for the temple at the end of that mishna.
Tetzaveh
Tetzaveh 28:41
The Kohen "filled" his hand with avodat Hashem
Tetzaveh
Tetzaveh 28:43
The Kohanim had to wear only those 4 begadim, which meant real mesirut nefesh to be wearing only one garment on their body and going barefoot in the winter
Tetzaveh
Tetzaveh 29:1
The kohanim need to bring a par chatat, to begin with a clean slate, an ayil ola, to have a gift to be pleasing and accepted, and a shelamim, which looks like an act of peace and brotherhood as "everyone" is eating it together - the mizbeach eats the eimurim, the kohen eats the chazeh ve-shok, and the Yisrael eats the rest.
Tetzaveh
Tetzaveh 29:1
The pasuk adds the word "davar" to symbolize that when there are no korbanot one accomplishes the same goal with his mouth
Tetzaveh
Tetzaveh 29:1
Rashi says that this is to atone for the egel. But it didn't happen yet? Hashem knows and commanded this already. Similar to matza being in memory of leaving Egypt in haste, yet the command for the matza was given already in Egypt.
Tetzaveh
Tetzaveh 29:26
Only when all the work is done is something a "mana" (true on mizbeach and on Purim)
Tetzaveh
Tetzaveh 29:41
Different avodot are meant for day/night, just like different parts of Torah
Tetzaveh
Tetzaveh 29:44
The kohanim have kedusha even when the mizbeach is not in use
Tetzaveh
Tetzaveh 29:46
We need the Shekhina among us, and kevayakhol the Shekhina needs to be among us too
Tetzaveh
Tetzaveh 30:1
The Mishkan was designed to be like a human king’s palace, with a table, lamp, and a place to cook. But of course Hashem doesn’t need anything like that. But ratza HKBH lezakot – He put His Shekhina among us so that we’d fear Him and bring korbanot for kapara when we sin. Mashal: A man with a clean shirt works hard to keep it clean. A man with a very dirty shirt has given up on keeping it clean. Nimshal: A person with a clean slate will try to stay clean of sin. If he sins, he will rectify it right away. Someone who constantly sins doesn’t care anymore – na’aset lo k’heter. That is why Hashem gave us the avoda – it’s not for Him, it’s for us.
Tetzaveh
Tetzaveh 30:1
Ketoret is like gemilut chasadim - there is no limit/shiur
Tetzaveh
Tetzaveh 30:1
The mizbeach haketoret (inside) is not listed with them, to hint to Moshe that the ketoret can stop plagues
Tetzaveh
Tetzaveh 30:1
The Mizbeach Haketoret is not listed with the other keilim as they are to get the shekhina there, and it is to honor the shekhina once it's there
Tetzaveh
Tetzaveh 30:7
The ketoret was lit at the time the menorah was prepped/lit to teach us that 1) when we act properly, people can sense it, like the smell of the ketoret that people smelled from afar, and it will influence our surroundings, like the people in Yerushalayim who did not need perfume. 2) Sometimes a talmid chakham can smell (sense) that something is not Torah-dik.
Tetzaveh
Tetzaveh 30:7
The ketoret must come before the nerot, because gemilut chasadim is needed before Torah
Tetzaveh
Tetzaveh 30:9
No one can just donate a ketoret. The keilim were special and each had a miracle. Aron - took up no space. Shulchan - bread remained fresh all week. Menora - one candle was lit first and remained lit last. Mizbeach olah - fire came from the sky. Mizbeach ketoret - had a minor coating that lasted for years.
Tetzaveh
Tetzaveh 30:10
Shaul didn't destroy all of Amalek, which makes the most of Amalek he destroyed into murder, rather than fulfilling Hashem's word (Haftara for Zachor)
Tetzaveh
Tetzaveh 30:10
There is a difference between when one person sins (kedusha remains) and a signficant number sin (kedusha leaves)
Ki Tisa
Ki Tisa 30:12
We should give tzedaka properly and with our heads held high, thinking who am I to be doing/giving more is false modesty
Ki Tisa
Ki Tisa 30:12
We learn and do mitzvot because we don't know what else to do, having nothing to do with kavod/sacrifice
Ki Tisa
Ki Tisa 30:12
The trop on the word "venatnu" (give) is kadma ve'azla. Shabbat 151a - Give tzedaka to an ani so that he will give to your sons, as the world is a cycle. Thus "venatnu" is a palindrome. Kadma - go forth and give him, so you'll be a tzaddik, before the wheel rotates.
Ki Tisa
Ki Tisa 30:12
When the Satan showed them Moshe's corpse, they were misled. Hashem does that on purpose when someone tries to sin, so that the sin is not all their fault, and the punishment can be less. That is why we give machatzit (half) shekel - it's only half our fault. We can't do anything good/bad without Hashem's assistance.
Ki Tisa
Ki Tisa 30:12
We give a half-shekel to show that it's never complete, and we must keep on giving
Ki Tisa
Ki Tisa 30:13
Like a king with his own coins, it was "Moshe's" coin that was given for the machatzit hashekel
Ki Tisa
Ki Tisa 30:13
The shekel is called kodesh because it was used for mitzvot, just like lashon hakodesh (unlike Rambam who says it's called lashon hakodesh because it has no words for genitalia or intercourse).
Ki Tisa
Ki Tisa 30:15
The trop on the words "he'ashir lo yarbeh" (the rich person should not give more) is a munach revi'i. Ketubot 50a - You can't give more than one fifth of your money to charity. Munach revi'I means the fourth remains, and you part only with the last fifth.
Ki Tisa
Ki Tisa 30:23
Creating a holy vessel, or passing on the mesora properly, can be done only by someone holy
Ki Tisa
Ki Tisa 30:36
Gemara says that talking is good for spices and bad for wine. Why? Wine is a physical pleasure, while smell is for the nefesh. This teaches us that for every body part we should look at it and figure out its proper use. For example, the tongue is inside, and behind two barriers, teaching us to limit its use.
Ki Tisa
Ki Tisa 31:2
Moshe knew Betzalel had ruach hakodesh, and was worthy of it, because instead of saying he knew to build the mishkan before making the keilim due to ruach hakodesh, he claimed it was based on the common custom of needing a house before buying furniture, due to his anava.
Ki Tisa
Ki Tisa 31:2
One person knowing how to form keilim out of all materials was a miracle; experts are typically experts in one area
Ki Tisa
Ki Tisa 31:2
Sanhedrin 69b - Betzalel was 13 when he made the mishkan (36:4 uses the word "ish" - man). Why was that necessary? 1) To give it over to the tzibbur after (as a craftsman acquires the object he is working on). 2) The mishkan and its keilim needed to be made lishma.
Ki Tisa
Ki Tisa 31:4
Rav Chaim Volozhen (in Kehillat Yitzhak): Betzalel knew how to read the minds of everyone donating to know if he was donating with pure intentions. If so, he used the donations for the kodesh hakodashim, and if not he used it for the rest of the mishkan. Griz: For the kodesh hakodashim and aron it was a requirement. For the rest, it was just a preference.
Ki Tisa
Ki Tisa 31:13
How could such a lofty generation sin with the golden calf? They thought that Moshe knew the secrets as to how to have a makom kadosh and giluy shechina, and with him gone they were trying to accomplish that without him; their big mistake was not realizing that our actions only cause kedusha and giluy shechina when we are commanded them by Hashem; that's why Vayakhel says "ka'asher tziva Hashem et Moshe" so many times, as it was rectifying this sin, and that was the gadlut of na'aseh before nishma (agreeing to do the mitzvot before understanding them), and that is why the Para is a kapara for the eigel, as it too is a sign that just like we don't understand the Para we don't understand any of the mitzvot.
Ki Tisa
Ki Tisa 31:13
The Mishkan appears before the Shabbat warning in Ki Tisa, and after the Shabbat warning in Vayakhel, because when showing love, one savors the "extras" more, but when not showing love, one spends more times on the necessities, and Shabbat is a necessity while the Mishkan/Mikdash is an extra, and this change happened due to cheit haegel
Ki Tisa
Ki Tisa 31:13
Shabbat is our wedding ring; if we keep Shabbat but do other sins, we still are married, but if we stop keeping Shabbat, even with other mitzvot we are not considered married
Ki Tisa
Ki Tisa 31:13
Keep Shabbat, unless pikuach nefesh to allow you to keep Shabbat in the future
Ki Tisa
Ki Tisa 31:13
Everything gets its koach from Shabbat, and only on Shabbat do we return to that perfect state. That is the rest described regarding Shabbat (5640, 5641)
Ki Tisa
Ki Tisa 31:14
Shabbat is lachem - so it fits with our inclination to want to rest and have oneg
Ki Tisa
Ki Tisa 31:14
We violate Shabbat to heal/save as that will increase the goal of Shabbat - having people testify about creation
Ki Tisa
Ki Tisa 31:15
When we do Hashem's will and keep Shabbat our work gets done by others
Ki Tisa
Ki Tisa 31:16
Shabbat is our heart, and like a doctor healing a patient with many maladies we have to focus on the heart, and help out with all the chillul Shabbat in Klal Yisrael
Ki Tisa
Ki Tisa 31:16
Shabbat is dechuyah for a choleh, and we need it stated as chillul Shabbat is like Avoda Zara, so maybe it is not nidcheh for pikuach nefesh
Ki Tisa
Ki Tisa 31:16
Why does the verse use the word "la'asot?" Cynics like to say that Shabbat is a day of rest from our work and Hashem randomly chose Saturday but it could have been any other day. But the command came in the desert when we had no work. By keeping Shabbat already then it shows the day itself has holiness and it will continue to be a sign for generations to come.
Ki Tisa
Ki Tisa 31:16
The brit of Shabbat is to NOT do anything (work)
Ki Tisa
Ki Tisa 31:17
Shabbat is the symbol that we are Jewish, like the sign on a store, even when it's closed people know he will return, but if the sign is removed people know it's out of business
Ki Tisa
Ki Tisa 31:17
Herchev Davar: We keep Shabbat as testimony to the creation, therefore violating Shabbat is like Avoda Zara
Ki Tisa
Ki Tisa 31:17
Only Am Yisrael has a neshama yeteira on Shabbat, which is a responsibility to use Shabbat for Avodat Hashem and not waste our time (5631)
Ki Tisa
Ki Tisa 32:1
Hunger can cause people to make poor decisions, like making an egel
Ki Tisa
Ki Tisa 32:1
The nation didn't want another God (like Rashi said); they wanted another Moshe
Ki Tisa
Ki Tisa 32:2
Aharon was worried that if he granted their request asking for a new leader, such as Nachshon or Calev, it would lead to machloket when Moshe returned. So instead he tried to stall them by asking for jewelry.
Ki Tisa
Ki Tisa 32:2
Wanting an angel as an intermediary is feminine, like wanting a husband to support you
Ki Tisa
Ki Tisa 32:8
Moshe broke the luchot to tear up the contract so Bnei Yisrael would get punished as someone single rather than betrothed
Ki Tisa
Ki Tisa 32:8
Ramban: They didn't ask for a god, but for a new leader, which is why Aharon went along with it. Q: Then why were they punished by being killed by Shevet Levi and a plague from Hashem? It did start out that way, but there were different groups, some who used the opportuniy to bring olot and shelamim, and some who bowed and sacrificed to the egel, which fits with the Chazal that it was really the erev rav, and that's why it says "elohekha" (your god)
Ki Tisa
Ki Tisa 32:9
Being keshe oref is good when it comes to learning from non-Jews, not when it comes to doing mitzvot, which must be done with simcha
Ki Tisa
Ki Tisa 32:14
Every question has an answer, as we know of just one exception: Midrash on this passuk says Hashem offered Moshe to make a new nation with him, and Moshe said that 1) if He is backing out on the 3 avot, what's to stop Him from backing out on just one Moshe? 2) Hashem also promised all the shevatim, and this is just Shevet Levi. Hashem had no response to Moshe's arguments and therefore He was placated.
Ki Tisa
Ki Tisa 32:15
Moshe brought the luchot hoping they would see them and repent, and if not, he will break them as a wake-up call
Ki Tisa
Ki Tisa 32:19
Moshe got mad only once he saw both the egel and the dancing
Ki Tisa
Ki Tisa 32:19
Torah applies equally in all times and places and all types of people
Ki Tisa
Ki Tisa 32:19
Moshe got angry when he saw them not only sinning, but dancing while doing so
Ki Tisa
Ki Tisa 32:21
Moshe did not accuse Aharon of Avoda Zara, but of lifnei iver of Avoda Zara
Ki Tisa
Ki Tisa 32:21
What is Aharon's answer to Moshe? You know that they always suspected you of doing things for your own benefit. You who did so much for them! What hope did I have when I did even less for them. They wanted to avoid anyone connected to you for that reason, choosing inanimate gold over me. That is why he says "You know this nation."
Ki Tisa
Ki Tisa 32:25
The pasuk uses the word farua (uncovered, like the sota's hair) to say that Am Yisrael was revealed to be fools, as they thought a statue could lead them. The nations of the world rejoiced over this, because they thought they would now be chosen. But that does not make sense, as they are always making and praying to idols. That would be like a person who works in dirt hoping a man leaves his beautiful wife because she got her hands dirty one time.
Ki Tisa
Ki Tisa 32:26
Moshe wasn't asking who was for Hashem, as everyone is, but who is for Hashem exclusively
Ki Tisa
Ki Tisa 32:26
Moshe wasn't just asking about who was for Hashem (or didn't worship Avoda Zara); he was asking who is for Hashem EXCLUSIVELY
Ki Tisa
Ki Tisa 32:26
When Moshe came down, the Leviim joined him and killed 3000 people. Where were they until now? Why did they remain silent when Chur was killed? They needed Moshe there to act correctly, as without him there, people can quote him to us, but we know the truth only while he is among us.
Ki Tisa
Ki Tisa 32:27
The people who did nothing during the Avoda Zara need to do teshuva by doing nothing while the ovdei Avoda Zara are killed
Ki Tisa
Ki Tisa 32:31
It seems that Moshe is making their sin sound bad, which would work against him. However, Avoda Zara 4b says that they sinned only to teach people about teshuva. So Moshe is saying to Hashem to forgive them so that their efforts won't fail.
Ki Tisa
Ki Tisa 32:32
Moshe was offering to suffer the punishment in place of Bnei Yisrael
Ki Tisa
Ki Tisa 32:32
Erase me from the sefer and give my zechuyot to Am Yisrael
Ki Tisa
Ki Tisa 32:35
A big part of their punishment is that they got Aharon to make the eigel, as once he is involved others think this is something proper and real, and that caused a greater desecration.
Ki Tisa
Ki Tisa 33:11
Temura 16a - When Moshe was dying he offered Yehoshua to answer any question. Yehoshua cites this pasuk and says you wrote in the Torah I never left your side. Q: Why does he need to cite the pasuk? Moshe knows! A: Even knowing something from reality isn't as great as the Torah telling it to us. Knowledge from the Torah is even greater. Proof: Rambam Peirush Hamishna Para 3:3 - Technically, one who has become pure from the red heifer is on the same level as one who never became impure. But he is actually on a greater level, as the Torah tells us he is pure.
Ki Tisa
Ki Tisa 33:13
We can't understand tzaddik vera lo, like a person who doesn't understand why one kohen gets an aliya and not another, when he was not there the previous weeks
Ki Tisa
Ki Tisa 33:19
All nations can pray (proofs from Yonah, Melachim, and Yeshayahu). But bechol korenu elav is unique to a tzibbur of Jews. Similarly Rosh Hashanah 17a says Hashem put on a tallit and taught Moshe the 13 midot and says if you do this you won't be left emptyhanded. Specifically in a tallit because this guarantee is only for a tzibbur.
Ki Tisa
Ki Tisa 34:3
The second luchot had stricter rules in terms of ascending Har Sinai; this one was exclusively bezchut Moshe
Ki Tisa
Ki Tisa 34:7
How can Am Yisrael continue to be punished for the sin of others? Poked doesn't mean punish in this context, but it means "remember/recall." After all the suffereing at the time of the churban, we have fully received out punishment of cheit haegel
Ki Tisa
Ki Tisa 34:11
Eiruvin 54: Had the luchot not been broken, Torah would never be forgotten. That is why this paragraph, which already appears in Mishpatim, had to be repeated here, to teach us that we now need to learn it multiple times in order not to forget it.
Ki Tisa
Ki Tisa 34:21
Even remembering Yetziat Mitzrayim is itself a way of remembering creation
Ki Tisa
Ki Tisa 34:21
If you rest on Shabbat you succeed (financially) the other six days; same with shemita
Ki Tisa
Ki Tisa 34:24
Hashem guarantees that while on aliya le-regel people won't attack their borders or steal their grain
Ki Tisa
Ki Tisa 34:25
Lo Tevashel Gedi is specifically placed near the mitzvah of bekhorot
Ki Tisa
Ki Tisa 34:27
Had there been no cheit ha-egel Torah would never be forgotten and no nation would ever be able to hurt us
Vayakhel
Vayakhel 35:1
Moshe gathered everyone so that no one would be able to complain that they would have donated to the mishkan had they known about it
Vayakhel
Vayakhel 35:1
Both Shabbat and the Mishkan emphasize Hashem commanding it. 1) The Mishkan was kapara for the eigel, which proved kedusha only happens for Hashem commanding it. We also are allowed to rest on Shabbat only because Hashem commanded it. 2) Korach rebelled against the priesthood. Moshe's answer is that just like Hashem chose Shabbat as his holy day, He also chose the Mishkan and those who serve in it. 3) If not for Hashem commanding it, we could not fathom it. Shabbat is a testimony that Hashem made the world. Does He need us to testify? The Mishkan is a physical place to rest His Shekhina. Does He need it? Only because He commanded it.
Vayakhel
Vayakhel 35:1
Eiruvin 54: Normally Moshe taught everything 4 times: once to Aharon, once to his sons (with Aharon listening), once to the elders (with Aharon and his sons listening), and once to the nation, and all the others would teach the nation again (everyone hearing it 4 times). BY: It seems from the pesukim here that Moshe taught the nation directly all 4 times about Shabbat and the clothes of the kohanim. Why? For Shabbat the Yalkut explains: to teach everyone about the importance of learning halachot on Shabbat, as in the future that is how to educate the tzibbur about halachot they need to know. For the clothes of the kohanim, it would not be proper for Aharon to teach the nation about how to make him clothing to honor him. Plus, it would go against Aharon's humility, as he later needed Moshe's encouragement to even start doing the avoda.
Vayakhel
Vayakhel 35:1
Moshe gathered everyone just to give the mitzvah of Shabbat, as it is an ot and needs pirsum
Vayakhel
Vayakhel 35:1
The egel was the opposite of matan Torah, and therefore 12 egelim were needed
Vayakhel
Vayakhel 35:1
Why is Shabbat mentioned before the work of the mishkan? 1) The verse mentions working for six days, which is seemingly superflous and unneccesary, as the mitzva is not to work during the week, but to not work on Shabbat. The connection to the Mishkan teaches us that for building the mishkan there was a mitzva to work during the week. 2) Since it is teaching the laws of Shabbat and the 39 melachot, which are learned from the Mishkan, it made them adjacent instead of just saying that.
Vayakhel
Vayakhel 35:2
The avoda is docha Shabbat because the Shekhina is there, the binyan is not docheh because it's not there yet
Vayakhel
Vayakhel 35:3
The Torah specifically mentions havara (kindling) of all the melakhot, as after emphasizing that even God's work can't be done on Shabbat, the Torah emphasizes kindling, which you might not even realize is a melakha (transferring a flame is really easy).
Vayakhel
Vayakhel 35:3
Fire is specifically mentioned as it is necessary for many of the other melakhot
Vayakhel
Vayakhel 35:5
Why does it change from teruma Lashem to terumat Hashem? When a person gives charity to the poor or donates to the mishkan, he is giving Hashem's money, not his own. The only thing he gets credit for is the action. That is why we give a half-shekel, to remind us that it's only half us. That is why 30:15 told us that the rich person can't give more. What would he be adding? Only the action is his and the action is the same whether rich or poor. Only our action is given to Hashem, the rest is already Hashem's.
Vayakhel
Vayakhel 35:21
Hashem accepted the generous hearts and spirits of those who really wanted to donate but had nothing to donate, considering it as though they donated it all, making it preferable to some people's actual donations
Vayakhel
Vayakhel 35:21
Whoever decided to dedicate himself to the work and the word of God, discovered he knew how to do the work
Vayakhel
Vayakhel 35:22
The women wore the jewelry right until they donated them, to show they were giving items of value and not unneeded garbage
Vayakhel
Vayakhel 35:22
Midrash: They gave earrings to both the calf and the mishkan. Midrash: The gold given to the mishkan is atonement for the egel. How so? When they gave to the calf, they had a lot. When they gave to the mishkan, they had way less, missing all they already gave to the calf. So what they gave to the mishkan is considered even greater due to having already given to the calf. Therefore, the sin with the calf caused their teshuva to the mishkan to be even greater (Yoma 86b - your sins become your merits when you do teshuva).
Vayakhel
Vayakhel 35:22
Men who sinned with eigel were on a higher level than the women who did not because after teshuva you are on a higher level than before (5643)
Vayakhel
Vayakhel 35:26
The wool was woven straight on the goat's back, so that it would remain shiny
Vayakhel
Vayakhel 35:27
The Torah removed a yud from nesiim because they were not quick to give, and in Naso the Torah gave them entire parshiyot to reward their giving
Vayakhel
Vayakhel 35:27
The nesiim had good intentions, but by not doing a mitzva when they had the opportunity that was actually a sin (their punishment was just having their name written in chaser)
Vayakhel
Vayakhel 35:28
Rashi: Nesiim were punished with a missing letter because they decided to donate what was missing (and in the end there was enough donated without them). Q: Didn't they have good intentions? A: When it comes to a mitzva you are just supposed to do it, not make calculations.
Vayakhel
Vayakhel 35:29
People who are generous, Hashem advertises that to their benefit, and the opposite with those who are not generous
Vayakhel
Vayakhel 35:29
The verse starts with men and women and ends with Bnei Yisrael, since people sent their donations with their children in order to involve them in the mitzvah since the children didn't have anything of their own to donate.
Vayakhel
Vayakhel 35:30
The verse says to "see" that Hashem called on Betzalel. How could they see it? They see he is indeed gifted, and anyone who has a skill or strength it was given by Hashem to use for Him.
Vayakhel
Vayakhel 36:1
Hashem gave wisdom to all working on the mishkan, even the animals. Yerushalmi Yoma 4:4 - To get pure gold they fed it to the ostriches who digested it and it came out pure. This miracle was then necessary so that the animals would also be doing everything lishma.
Vayakhel
Vayakhel 36:2
People choosing to do a melakha helped motivate themselves so they would learn to do it well
Vayakhel
Vayakhel 36:5
The donaters deserve praise, and the leaders deserve praise for not misusing any of the donations
Vayakhel
Vayakhel 36:6
Hotza'a needed to be taught with the mishkan, as it doesn't fix an object, only its place, and the mishkan doesn't fix that
Vayakhel
Vayakhel 36:7
So much money was spent on the mishkan even though it was meant for only a few months (if not for meraglim)
Vayakhel
Vayakhel 36:7
The donations done with the right intentions were "enough"; the ones done with other motives were "extra." (5636)
Vayakhel
Vayakhel 36:7
Moshe waited until there were extra materials before stopping donations, so that the craftsmen would work with only Hashem in mind, and not concerns over material
Vayakhel
Vayakhel 36:8
Each artisan felt he was responsible for his job, and did not leave it undone for others
Vayakhel
Vayakhel 36:8
The Torah repeats that the people were chakham lev, as it is chaviv to Hashem that they were self-motivated to learn this craft
Vayakhel
Vayakhel 38:8
Rashi: The mirrors women used to look pretty were used on the kiyor, as they were chaviv to Hashem; Netziv - They were used for the kiyor because women and the kiyor brought people to kedusha.
Vayakhel
Vayakhel 38:8
Rashi: The mirrors women used to look pretty were used on the kiyor, as they were chaviv to Hashem, Ibn Ezra: The mirrors were donated by women who no longer had ta'ava but instead stood all day outside the Mishkan to daven and hear/learn. Onkelos fits the latter explanation.
Vayakhel
Vayakhel 38:8
Rashi: The mirrors women used to look pretty were used on the kiyor, as they were chaviv to Hashem. Ramban: For all the other donations, the women's donations were mixed in with the others. The question arose only here because these items were separate.
Pekudei
Pekudei 32:28
Rashi: Even that which Moshe did not relay the command to Betzalel, he managed to follow the exact instructions and intent, so he made the structure before the keilim. Why then did he change the order? Sanhedrin 47b has a machloket if "hazmana milta" - whether intent helps effect what something is. You can't make a tefillin bag before tefillin existed. Similarly, you can't make a home designated for the aron and keilim before there is a command to make the aron and keilim. So Moshe commanded it in the other order, but Betzalel made it in the original, correct order.
Pekudei
Pekudei 38:1
Moshe presented a detailed list of everything donated and how it was used so that he couldn't be accused of getting rich from the donations. This was needed because everyone else got rich from leaving Mitzrayim and the booty of the sea, while Moshe dealt with Yoseph's bones. Moshe got rich from the luchot - pesal lecha, the pesolet (leftover scraps) are for you (Nedarim 38a). Since when he went up the mountain he was poor, the first time they would see him rich is now while the donations to the Mishkan are happening. Therefore he gave an account to remove all doubt.
Pekudei
Pekudei 38:21
Even the best people can be corrupted by improper surroundings
Pekudei
Pekudei 38:21
Moshe gave an account of what was donated, much like we will have to give an account over all of our God-given gifts and talents whether we used them properly to serve Hashem.
Pekudei
Pekudei 38:21
By donating to the mishkan despite having many wars planned they showed bitachon to Hashem that was lacking in cheit ha-egel
Pekudei
Pekudei 38:21
Hashem said to use the leftover gold to cover the wooden aron
Pekudei
Pekudei 38:21
The mishkan is called edut because it is a testimony that Hashem forgave Am Yisrael and wants to be with them (and maybe they were led to sin by eirev rav and only sinned to teach about teshuva) (5639, 5657)
Pekudei
Pekudei 38:21
Because the best people worked on the mishkan, it was zocheh to shekhina, unlike mikdash built by Tzur, etc.
Pekudei
Pekudei 38:21
They specifically suspected Moshe since the Leviim were watched by Itamar, Betzalel it was clear was doing exactly as Hashem said and was above suspicion, and Oholiav dealt with fabrics and not with the silver. That is why the verse says this list was "al pi Moshe."
Pekudei
Pekudei 38:22
Their work was done according to Hashem's wishes, even the work they did on their own without being told
Pekudei
Pekudei 38:24
Mishkan cost less than mikdash, but was zocheh to greater shekhina presence
Pekudei
Pekudei 38:25
Moshe gave an account of every donation. Even though Moshe is trusted by Hashem (Bechol beit ne'eman hu, Bemidbar 12), one has to also be above the suspicion of people
Pekudei
Pekudei 38:26
Some of the machatzit hashekel went to the adanim that held up the mishkan, so all of Am Yisrael would have a share in it; similarly we should all support Torah learning
Pekudei
Pekudei 39:32
Bnei Yisrael had their own motive to work on the mishkan - to achieve atonement for the golden calf. Moshe didn't have that motive as he was not a part of it. The verse emphasizes that they did the work with only Moshe's motive of fulfilling Hashem's will. And so should we do for all mitzvot.
Pekudei
Pekudei 39:32
The mishkan was made by all of Am Yisrael, some with money and some with actions
Pekudei
Pekudei 39:42
Rashi: Moshe didn't actually build the mishkan, but got involved in making it look like he did and Hashem did the rest. Seeing Moshe lift those giant walls himself taught everyone it's all from Hashem. This was necessary as one might think those who did the work making the mishkan did it from their own skill, when it truth that was all from Hashem too.
Pekudei
Pekudei 39:43
They did everything as Hashem commanded, because they did it all with the intention of hashra'at hashekhina
Pekudei
Pekudei 40:2
Hashem helped them build the mishkan quickly, in 3 months, and then it sat for 3 months until Nissan when He commanded it to be put up. Why then speed up? During the eigel their eagerness for the shekhina led them to do something He didn't command. Now they will do teshuva by having patience until He commands to put it up.
Pekudei
Pekudei 40:2
It is not an aron without the luchot
Pekudei
Pekudei 40:3
It is not an aron without the luchot; and neither was in the second mikdash to show it was temporary
Pekudei
Pekudei 40:18
Menachot 99a - We learn ma'alin bakodesh from Korach's shovel being used to cover the mizbeach, and we learn ein moridin from Moshe building the mishkan. Explanation: It only ever says Moshe built (rebuilt) the Mishkan. It never says he took it apart.
Pekudei
Pekudei 40:20
There are 3 different levels of hashgacha: in the desert, in the mikdash, in the exile
Pekudei
Pekudei 40:35
Hashem's cloud filled the mishkan, so Moshe could not enter; he was spoken to from the entrance
Vayikra
Vayikra 1:1
Hashem spoke aloud and we still need Moshe to repeat it, as Hashem is the real source and mechayev
Vayikra
Vayikra 1:1
Midrash: Moshe had 10 names but Hashem insisted on always using the one Batya gave. Nedarim 38a: Hashem shines His shechina only on smart, rich, and humble, like Moshe. Q: What is so good about rich or strong? A: Being humble comes naturally to one who has nothing going for him. It's a skill to be humble when you are smart, rich, or strong, etc. Moshe was raised in the wealth of Pharaoh's palace, which makes his humility noteworthy. Moshe's name is reminiscent of this fact, which is why Hashem prefers to use only this name.
Vayikra
Vayikra 1:1
In ba'al peh it seems there are many halakhot on few words and few halakhot on many words, but in peshat we can see hints to it all
Vayikra
Vayikra 1:1
Moshe could not enter the Mishkan because a tzaddik gamur is not on the madrega of a ba'al teshuva (and their korbanot made them ba'alei teshuva) (5649)
Vayikra
Vayikra 1:2
The Torah uses the word "Adam" for bringing a korban, and not "ish" so that we realize the magnitude of our sin is like the sin of Adam, who brought the world the pain of death and earning a living.
Vayikra
Vayikra 1:2
Only domesticated animals are brought as korbanot, to not make mitzvot too difficult
Vayikra
Vayikra 1:2
Rashi and Midrash: Just like Adam didn't steal for his korban, so should your korban also not be stolen (this is why the verse uses the word Adam). Obvious? On some level, any killing of an animal is taking a life. But an animal's soul can be uplifted by getting eaten by a person who will use that strength to do mitzvot. But getting eaten by a bad person isn't uplifting for the animal. So when you sin, and slaughter an animal to make up for it, how isn't that also doing another bad thing? Since the main part of the korban is the viduy that happens before and Hashem's forgiveness, he is again on the level to now sacrifice the animal. Any time a person donates something or brings a korban, he might think it's his. Adam was born into a fully grown garden and knew it was not his. In that way when he slaughtered it, he was not stealing it by thinking it's his own. We have to be like Adam to realize that all we are sacrificing really belongs to Hashem.
Vayikra
Vayikra 1:2
1. Hashem wants "mikem" - your sacrifice is to give of yourself to help Klal Yisrael in the way only you can 2. The Marbeh is not better than the Mamit because the ikar is your inner ratzon (regardless if the outer action is better), and the mamit knows not to go on a higher level than he is (5631, 5636, 5642)
Vayikra
Vayikra 1:2
You have to wholeheartedly want to give the korban, which is a sign of teshuva
Vayikra
Vayikra 1:7
Nadav and Avihu were mistaken in explaining the peshat of the word venatnu - they thought it meant to bring the fire and it really means to burn. Rav Saadya Gaon said from here we learn to be extremely careful in understanding the words of the Torah and our rebbeim
Vayikra
Vayikra 1:9
Rambam - Korbanot for Hashem instead of Avoda Zara. Ramban - disagrees. We do mitzvot even when we don't know the reason.
Vayikra
Vayikra 1:9
Rambam - Korbanot were because AZ worshipped animals, and to show that's wrong we slaughter them for Hashem; that's not right because there were korbanot given by Adam, Hevel, Noach, etc. before there was AZ. Peshat reason: to realize how low we are and exalted Hashem is, so we do actions showing we sin in speech, thought, and action
Vayikra
Vayikra 1:9
Rambam - Korbanot for Hashem instead of Avoda Zara. Ramban - disagrees.
Vayikra
Vayikra 1:14
We learn from the bird the danger of anger, as it kicks its spouse out on suspicion
Vayikra
Vayikra 1:14
Hashem chose korbanot that remain faithful, as a sign that Yisrael and Hashem remain faithful to each other
Vayikra
Vayikra 1:16
The inside of the bird is tossed away and the inside of the animal is burned, as birds eat stolen food; noticing these details of korbanot should affect us and make us detest theft. The Neki Chapayim that Dovid Hamelech spoke about is one free of gezel.
Vayikra
Vayikra 2:1
The mincha is called kodshei kodshim because it is often given by the poor, and Hashem cares for the poor.
Vayikra
Vayikra 2:1
There are 4 minchot to make up for the 4 midot that lead a person to sin
Vayikra
Vayikra 2:11
We don't use any man-made sweetener in the mincha, for the same reason we don't use chametz
Vayikra
Vayikra 2:11
Rambam: No honey or chametz in a korban, because that is what AZ did; Peshat: both represent the yetzer hara, the real reason we sinned, so using yetzer hara in a korban is like tovel vesheretz beyado
Vayikra
Vayikra 2:11
Our korbanot don't have chametz or honey, to be different from Avoda Zara
Vayikra
Vayikra 2:13
Everyone knows Hashem doesn't need korbanot, but Hashem has us do korbanot for our benefit, so that we will see ourselves as clean, like one who has clean clothes is not quick to dirty them. Similarly, Hashem could have made no poor people, but he wanted us to get reward for helping them. Same with all the mitzvot.
Vayikra
Vayikra 2:14
Bikkurim is not an option, but an obligation
Vayikra
Vayikra 2:14
Sota brings mincha with barley; animal act --> animal food.
Vayikra
Vayikra 3:2
The doors of the mishkan must be open at the time of the shechita of the shelamim, as there is an element of publicity, which is needed at times. But learning Torah at night is extra important because of the lack of publicity.
Vayikra
Vayikra 4:2
We need to have "avot" of what's important and "toladot" of what isn't
Vayikra
Vayikra 4:2
Every sin leaves a stain on a soul, therefore the korban is an obligation on the "nefesh"
Vayikra
Vayikra 4:3
Because the person who entered the Mikdash while tamei, and the person who doesn't testify, didn't actually benefit, the Torah is lenient and allows them to bring a korban oleh v'yored (different costs based on the wealth of the sinner). But for non-Kosher, arayot, avoda zara, melakhot on Shabbat, and eating on Yom Kippur, there is just a set korban.
Vayikra
Vayikra 4:13
Beit din is chayav when they rule incorrectly, regardless of whether they themselves acted on it. The Kohen Gadol is chayav when he acted on his own ruling, regardless of whether others listened. The nasi is chayav based on actions, not based on rulings. This is because everyone must listen to the beit din, the Kohen Gadol must be a talmid chacham, but he does not generally rule for others as there is a beit din, and the nasi (or king) need not even be a talmid chacham, so he does not rule for himself or others.
Vayikra
Vayikra 4:22
People in power are more likely to sin, even sins that are so bad you can’t fathom doing them even accidentally
Vayikra
Vayikra 4:22
People in power are more likely to sin
Vayikra
Vayikra 4:23
Being embarassed a little bit helps the chotei achieve kapara
Vayikra
Vayikra 4:31
The sinner agrees to a bit of embarassment in order to achieve kapara
Vayikra
Vayikra 5:2
There is no sin to touch a nevela or sheretz, even for a Kohen
Vayikra
Vayikra 5:11
The Torah was concerned about an ani, so it made a cheaper korban option, but an ashir who gives that amounts sins
Vayikra
Vayikra 5:11
Hashem doesn't need the korban; we give it in order to get closer to Him
Vayikra
Vayikra 5:11
We need teshuva for only the first 3 times we did a sin, as that is how it became a habit for us
Vayikra
Vayikra 5:15
When doing meila, the word meila comes before cheit; when stealing a deposit it comes second; Hashem is stricter on that which is done to man than that which is done to Him; one who steals a deposit is mostly disrespecting Hashem (as there are generally no witnesses)
Vayikra
Vayikra 5:19
The rationale behind a korban asham is that even being in the situation of a chance to sin is enough of a reason to warrant a korban
Tzav
Tzav 6:2
Why does the Torah say "Zot Torat HaOla" and then instead of telling the laws of the olah, it gives the laws of removal of the ash (terumat hadeshen)? Hashem does not need our korbanot and does not gain from them. This was Bilaam's mistake. If Hashem wanted a korban He could ask the malakhim Michael and Gavriel to bring Him one. So just like when removing ash we don't think we are giving a gift to Hashem, we should not think that when bringing a korban either.
Tzav
Tzav 6:2
We can't give korbanot, but we can be metaken the world by learning their halakhot
Tzav
Tzav 6:2
Even some things that should not go on mizbeach are not removed from it; so too a rav can cause those in front of him to act with kedusha, even if they are not really kodesh
Tzav
Tzav 6:2
Spending money on korban won't make you poor; spending on aniyim won't make you poor
Tzav
Tzav 6:2
Rashi: Tzav is "ziruz miyad uledorot" - isn't every mitzvah? Why is Aharon singled out? Midrash Rabba: Korban olah is for improper thoughts. A thinking person would never get proud, as his wealth or strength won't last forever. Even a king! Even someone who learns and is pious has no guarantee about his children continuing in his path. But Aharon was promised that his kedusha would continue forever, and for his children too. He might get proud. Therefore he is given this extra reminder, and for generations we can learn from it.
Tzav
Tzav 6:2
The main part of the korban is the teshuva that comes with it; getting kapara is not automatic
Tzav
Tzav 6:4
Don't wear dirty clothes to serve the master; Rashi - Derech Eretz; from here we see even manners are obligatory
Tzav
Tzav 6:4
Don't wear dirty clothes to serve the master; Rashi - Derech Eretz; Ramban - Mitzvah
Tzav
Tzav 6:6
From the candles we learn that one should have excitement to learn, but that the learning itself should be beyishuv hada'at
Tzav
Tzav 6:10
The Kohanim are not entitled to their portion until Hashem's portion has been burned
Tzav
Tzav 6:11
Kodesh has a mitzva to be eaten, but an issur to be eaten be-tuma; so too a good person is a kiddush Hashem and a bad one is a chillul Hashem
Tzav
Tzav 6:13
The Minchat Chavitin has a bit of each mincha, to be mekhaper for all bad midot
Tzav
Tzav 6:15
The Kohen Gadol brings each day the same mincha he brought his first day. He can lose his job in so many ways (tuma, death, etc.). So each day he has the job it is a new gift.
Tzav
Tzav 7:9
There are 2 kinds of Menachot. The kind that gets baked, gets eaten right away by any Kohanim present doing the avoda (no need to wait for anyone and risk it cooling down and being not as good). For the kind that doesn't get baked, the Kohanim wait around for their whole family in order to eat it.
Tzav
Tzav 7:11
A person's sins caused him danger; but his mitzvot caused him to be saved
Tzav
Tzav 7:12
The person who brings a todah lights up the world because he is showing that even "nature" is run by Hashem (5650)
Tzav
Tzav 7:13
The Korban Todah comes with a lot of bread that must be eaten soon so you will invite friends and tell them why you are grateful (see also Herchev Davar where he uses this concept to explain some pesukim of Hallel).
Tzav
Tzav 7:37
One who investigates and delves into the korbanot is as though one offered those sacrifices, but not merely reciting the words
Tzav
Tzav 8:2
Chatat precedes ola, because without teshuva you can't be on the level of giving Hashem a gift
Tzav
Tzav 8:3
The nation had to witness Moshe change from the plain sense of what was written so they could learn the power of Torah shebe'al peh
Tzav
Tzav 8:7
Kohen Gadol had a different avnet, that was mechaper for Avoda Zara, even for hirhur of Avoda Zara
Tzav
Tzav 8:29
Why did they give a portion to Moshe? Zevachim 101b - Moshe was a kohen gadol, but the Gemara explains that due to a specific verse he can't rule on negaim. But how then could he kill Og? How could he have buried Aharon? Why didn't he divorce Tzipora, as she is a giyoret? A: He had only the elevated status of the kohen gadol, but not the obligations/prohibitions of a kohen.
Tzav
Tzav 8:35
Kohanim did not leave until avoda was complete
Shemini
Shemini 9:1
Ramban: Bnei Yisrael bring a goat, to atone for the goat they used to hide what they did to Yoseph. What's the connection to cheit ha'egel? In both cases, the tragedy would have been avoided had they consulted with their elders.
Shemini
Shemini 9:1
As soon as the avoda was done they slaughtered another animal, to immediately start the next mitzvah
Shemini
Shemini 9:1
The true simcha is once you come home, not at the wedding (simcha was entering the Mishkan, not yom matan Torah)
Shemini
Shemini 9:1
No one stays happy (or sad) forever (proven from Hashem, Avraham, Yitzhak, Yaakov, Yehoshua, Eli Hakohen, and Elisheva bat Aminadav); the joy of doing the avoda was not permanent, as it was ruined by the later death of Nadav and Avihu
Shemini
Shemini 9:3
Aharon's eigel was a chatat and Am Yisrael's was an olah, as Aharon sinned only bema'aseh, without machshava (made the eigel, but didn't believe in it), unlike Am Yisrael who sinned with machshava too
Shemini
Shemini 9:6
Midrash: When they completed the Mishkan, Moshe warned them not to let that same yetzer hara lead them astray and then the shechina will come. What is the same one? Chovot Halevavot: The yetzer hara tries many ways to get you to not do a mitzva. When he fails, he then gets you to do the mitzva with pride or to do it for the wrong reason such as to gain honor and praise. The yetzer hara definitely tried to get them not to build the mishkan. But that same yetzer hara can still get them to do it for the wrong reason, to gain praise from the nations. That is what Moshe is warning them about.
Shemini
Shemini 9:6
You have to remove even a yetzer hara to get close to Hashem, if it is not in the way Hashem wants
Shemini
Shemini 9:6
Torat Kohanim: Moshe told them to get rid of that yetzer hara in order to serve Hashem properly. They gathered everything with zerizut and simcha. Mashal: If you were told to do something to meet the Gra, you might do it. All the more so for the Beit Yosef, more so for the Rashba, and even more for an Amora or Tanna. But as important as meeting a Tanna is, if you did a mitzva for that reason, it wouldn't be "lishma." Moshe was afraid they were doing the mitzvot in order to see the Shekhina, not in order to fulfill Hashem's will.
Shemini
Shemini 9:7
Aharon was afraid to do the avoda because he did not want to claim he had more kedusha
Shemini
Shemini 9:7
Aharon doing teshuva would lead others to do teshuva
Shemini
Shemini 9:7
Rashi: Aharon was embarrassed and afraid. Moshe told him not to be embarrassed, as that is why he was chosen. Q: Why did it go from embarrassed and afraid to just embarrassed? A: Aharon was afraid lest he became proud from this important position. He was embarrassed from having been involved with the golden calf. Therefore Moshe said to him, the fact that you are embarrassed is the reason you were chosen - so that you won't become proud!
Shemini
Shemini 9:7
Moshe told Aharon to not be too modest and go do the avoda
Shemini
Shemini 9:7
Part of being at Har Sinai was learning to have busha, and Aharon had that mida, which is why he was chosen to be Kohen Gadol (5658)
Shemini
Shemini 10:1
Tanchuma: Aharon's sons died because they didn't marry and have children. Also they wondered when Moshe and Aharon would die and they would take over. Q: How is that an "eish zara" (foreign fire) that the verse mentioned? Also these were tzaddikim! A: They saw that Moshe's kids did not remain religious, because he was not there to watch and educate them because he was so involved with the nation. They saw their father Aharon did watch them and had righteous kids, but did not therefore spend enough time with the community needs. They said we will take over, and we don't want that to happen to us. So they didn't marry or have kids. They were punished like Chizkiya (Berachot 10a) for prying into Hashem's secrets. Their role is to do Hashem's command and not let such "foreign fires" become a factor. They died "before Hashem" as they had proper intentions, though mistaken.
Shemini
Shemini 10:1
Nadav and Avihu did not come to do the avoda because they were kohanim, but for their own reasons
Shemini
Shemini 10:1
Aharon's sons acted leshem shamayim but there was no tzivuy, so we should learn a kal v'chomer: it is even greater to fulfill Hashem's will with the right intention, even if one doesn't understand the reason. The asher kideshanu part is most important. The "shetuyei yayin" was a euphemism for knowing ta'amei hamitzvot (5636, 5639). The sons thought that drinking wine would open their hearts to be better at the avoda, an initiative they were not commanded to do, and Hashem is medakdek with tzaddikim down to a hair (5647)
Shemini
Shemini 10:1
They thought the ketoret was the correct thing to do, but it wasn't commanded (by Moshe)
Shemini
Shemini 10:2
Chazal have many things they did wrong, beside the peshat, as it all comes from the same root of sin
Shemini
Shemini 10:3
Nadav and Avihu had to be punished harshly to show Hashem does not ignore transgression, especially after He forgave the egel
Shemini
Shemini 10:3
You should cry when kids die; Aharon didn't because their punishment was necessary
Shemini
Shemini 10:3
It wasn't the silence that was noteworthy, but the lesson that the only way to get close to Hashem is by being mevatel our ratzon to Hashem's, which is the mistake the sons made with "asher lo tziva" and the lesson Aharon taught us by being silent (5641)
Shemini
Shemini 10:3
Aharon was comforted by the kiddush Hashem caused by his sons dying
Shemini
Shemini 10:9
Midrash Rabba: Aharon's reward for remaining quiet was that the mitzva of not doing avoda while intoxicated was directed to him by name. Ramban: Not yet commanded, but still punished because it's wrong. Q: How is this hinted to by "eish zara" (foreign fire)? How did such tzadikim make this mistake when seemingly low people would not make this mistake? Shabbat 30b - The shechina will shine on through joy. They felt they were not joyous enough, so they drank to get themselves there artificially. But the actual idea is to get to that level of simcha from doing the mitzva! (also on Shabbat 30b) That is what is meant that they acted with a foreign fire, i.e., an external motivation. Aharon who was able to stay quiet and be happy in his mitzva despite the tragedy merited that this rule was taught through his name.
Shemini
Shemini 10:9
Aharon thought Hashem was mad at him, which is why he was unsure if he should continue to do the avoda
Shemini
Shemini 10:20
Moshe was genuinely happy due to the true psak of his brother
Shemini
Shemini 11:1
The laws of tuma and tahara are for non-priests too, but more so for priests
Shemini
Shemini 11:1
Insects and certain animals are already disgusting to us, but Hashem wanted to give us zekhuyot so He commanded us to refrain from eating something we already don't eat, which teaches us that all our actions should be trained by wanting to follow the Torah and fulfill His will (5631).
Shemini
Shemini 11:2
In order to be worthy of having Hashem live among us, we need to refrain from certain foods
Shemini
Shemini 11:3
The animal who chews its cud is very careful to grind it up and chew it carefully. Seemingly this is not something one who is lazy could do, which is why this is a siman of tahara. We see this also in Pesachim 65a - there were 3 groups slaughtering the korban, and the third group is called lazy, even though there must be three groups. But those in the third group should have hurried so as not to be in that third group.
Shemini
Shemini 11:8
When the Torah tells us not to touch a neveila, it is not a prohibition, but good advice.
Shemini
Shemini 11:8
There is no issur to touch a neveila, just advice not to touch them to try to go in kedusha
Shemini
Shemini 11:13
Don't eat certain birds as their midot will affect you
Shemini
Shemini 11:14
Animals whose scientific class and Hebrew term designation were the same did not get "lemina"
Shemini
Shemini 11:29
Eiruvin 13b - Someone can give 150 reasons to purify a sheretz (an impure crawling animal). Ravina offers one proof from a snake. How does that help? The proof is from the words "meah ba'ama" with a kadma ve'azla and "chamishim ba-chamishim" with a munach revii (in Shemot 27:18). A snake used to walk around (kadma ve'azla), but now he crawls around (munach revii). So there aren't 150 proofs, but the proof is learned from the words 100 and 50 in the pasuk.
Shemini
Shemini 11:30
The 8 sheratzim that one cannot touch are not poisonous animals; the Torah did not include the snake, scorpion, etc in the 8 sheratzim as kol netivoteha shalom - the Torah didn't want us to have to refrain from killing them to stop their poison so it did not prevent us from touching them
Shemini
Shemini 11:43
We don't eat treif to not get ourselves used to things that are metamtem our lev
Shemini
Shemini 11:44
A human who does not live up to standards is worse than an animal; a Jew who fails is worse than a non-Jew
Shemini
Shemini 11:44
By refraining from something, like non-kosher food, we make ourselves holy, like Hashem
Shemini
Shemini 11:45
The reason we don't eat certain animals is the issur, not because they are disgusting
Shemini
Shemini 11:47
You must learn not only to have a general knowledge, but to be able to pasken
Tazria
Tazria 12:2
The Midrash emphasizes that humans were created last and the "zot Torat" for humans is last. One might think humans are on the lowest level, as animals remain tahor and their status doesn't change, and human tumat met has the strictest rules of all. But really, humans are an accumulation of all the kochot (strengths) and characteristics of each species, and it is up to us to utilize all of them.
Tazria
Tazria 12:2
A child needs a Shabbat before a brit, as one must know that they need to grow
Tazria
Tazria 12:2
What's the connection between the woman having seed and the bris on day 8? Berachot 60a - If the woman's seed precedes the man's, the baby will be male, and vice versa will be female. In other words: male babies are more from the mother, and female babies are more from the father. Why? Since there are mitzvot that men can do and not women, and mitzvot that women can do and men can't (counting her days of impurity, bringing the korban of a birth mother, etc.), the children of the opposite gender actually give their parents merit with their mitzvot. So when a man does mitzvot for men, he is giving merit to his mother, and vice versa for a woman doing her mitzvot giving merit to her father. Since the boy getting a bris gives the mother merit, therefore the commandment to actually perform the bris is given to the father, so he can have a part in the mitzva too, and not just the mother.
Tazria
Tazria 12:2
The woman is tamei after birth so that the husband will be excited to be with her, which is why longer is needed for a girl
Tazria
Tazria 12:2
Man was created last, but he is most important; if he is proper we tell him he was before ma'aseh Bereishit, if not we remind him even a mosquito was created before him. We are supposed to be metaken our nature through doing mitzvot and making berachot, which puts us above all animals and even above angels (5637, 5641, 5656)
Tazria
Tazria 12:2
When a woman ovulates first, the baby is more likely a boy
Tazria
Tazria 12:3
Why does bris mila appear in the middle of tumat yoledet and her korbanot? One must have hakarat hatov for the whole process of Hashem taking one tipa srucha (tiny cell) and growing it into a full-grown baby, keeps it warm, helped it grow all the limbs, sustained it from the mother, etc. If a person takes note of all these kindnesses from Hashem, he will keep the mitzvot just like Hashem kept and protected the child.
Tazria
Tazria 12:3
The bris is on the 8th day so the baby has 7 days to excrete the dam nida from which it was being nourished
Tazria
Tazria 12:4
The tuma in nida blood is really a zihum (infection). When a child is born, that blood comes out with the baby, which is how (even if the blood comes from ma'ayan echad - the same source), there can be dam tahara. This can explain why there is double yemei tuma/tahara for a girl, and why there are the 3 days of checking for a ziva.
Tazria
Tazria 12:4
The same blood can be tamei and tahor, and the same rasha can be taught properly to be a tzaddik
Tazria
Tazria 12:7
The yoledet brings a korban chatat for kapara for the sin of Chava, not for her own sin
Tazria
Tazria 12:7
The woman needs kapara because she swore to not have more children
Tazria
Tazria 12:8
In the days after a birth a woman is not thinking thoughts of kedusha, only of making sure all her body parts work
Tazria
Tazria 13:2
Negaim are shown to a Kohen to teach us that eveything that happens to us is also related to our emunah and to do teshuva, even if we are supposed to also see doctors
Tazria
Tazria 13:2
The tzara'at is for lashon hara, but being sent out of the machaneh is for chillul Hashem
Tazria
Tazria 13:2
The parasha of negaim doesn't begin with Hashem saying "daber el Bnei Yisrael" because Hashem doesn't associate His name with punishment, only with reward/bracha
Tazria
Tazria 13:2
Mishna Negaim: Non-Jews and ger toshav can't get negaim. Rambam Negaim: A nega is a sign from Hashem to do teshuva for lashon hara. Q: Why then would we need a pasuk to say it doesn't apply to non-Jews? Does Hashem give signs to a non-Jew to do teshuva? Bereshit Rabba: Many things affect non-Jews too so that they will not look at many things afflicting only Jews and say that the Jews are a diseased nation. Therefore we needed the pasuk to say this one doesn't apply.
Tazria
Tazria 13:2
The Zohar says that anyone who sees a nega on another person has to bring that person to the Kohen. Why is this different than any other form of tuma? Since all tuma is tamei automatically, and this tuma is tamei only once the Kohen pronounces it, the person may refrain from going to the Kohen lest he declare him tamei. Therefore the obligation is then on others to bring him. (Does not appear in online version as of 4/2023)
Tazria
Tazria 13:5
Only a kohen decides pure/impure, so he can get you to repent and daven for you
Tazria
Tazria 13:13
White is the symbol of tuma, but if it's all white it is tahor, because the person being resigned to accepting it is enough for teshuva, without the need to be sent out of the machaneh
Tazria
Tazria 13:46
The nega is not a disease; he is impure only as long as he does not pull out the white hair
Tazria
Tazria 13:47
A nega is not natural; when we are are shalem with Hashem we will see a noticable difference when Hashem departs from us
Tazria
Tazria 13:47
Tzara'at is supernatural, and we are no longer on the madrega to get it
Metzora
Metzora 14:2
Seemingly there is a contradiction as to whether the metzora goes to the kohen or the kohen comes to the metzora. Many tried to resolve (such as Seforno - the metzora should come close to the machaneh). The metzora has to go out of only walled cities, and since the same kohen who ruled that he is ritually impure should be the one to make him ritually pure, the metzora can go visit him if he is in an unwalled city, but if the kohen lives in a walled city, he has to go out to the metzora. Why would the Torah allow the metzora into an unwalled city? Hashem gave us walls around our tongue, and he ignored them. (This explains other stories in Tanach and other rules in halacha.)
Metzora
Metzora 14:2
We use the Kohen's speech to fix an ailment caused by improper speech, as speech has the power of life and death
Metzora
Metzora 14:2
A person who sins and repents must find a rebbe to teach him how to avoid the sin in the future
Metzora
Metzora 14:2
If you learn Torah it is a muzzle to prevent lashon hara
Metzora
Metzora 14:2
Midrash tells us a peddler offering the elixir of life and Rabbi Yannai wanted to buy. Peddler said you don't need it, but he insisted. He revealed it to be the verse of "Mi haish…" (Tehillim 34) and the secret is "netzor leshoncha" (guard your tongue). Q: Who doesn't want life? Why that intro? Lashon hara generally comes from jealousy. If someone has more wealth or honor, you might want to belittle him to lower him. But if you do everything for Hashem, spending your time in learning, you will be less likely to speak lashon hara. So who is the one who desires life refers to one who wants to see the good pleasures of the world and enjoy them, that is the person who needs to be told to guard his tongue. Tamid 32a - One who wants life should "kill" himself of pleasures of this world. So David is talking specifically to those who don't want to do that, and warning specifically those people about guarding their tongue.
Metzora
Metzora 14:2
The metzora is pure only once the kohen tells him he is, and he is brought to the kohen when he is ready even if he doesn't want to go yet
Metzora
Metzora 14:2
One needs to remember the punishment of lashon hara, i.e. not only not to speak it, but also to remember why it's wrong. Hashem gave us the ability to speak to sing His praise, and speaking lashon hara is therefore like kofer on all of chumash (5649)
Metzora
Metzora 14:2
The metzora should wait for the kohen at the edge of the camp so he does not have to go far or search for him
Metzora
Metzora 14:4
Everything in the metzora's tahara process has symbolism: 1) uses a tall erez (cedar) tree and a low eizov (hyssop) as his sin took him from elevated to lowly status; 2) the blood of the slaughtered bird is mixed with water, as he is considered dead, and he will now mix with people again in order to be alive; 3) he send the bird away and it can now go and rejoin his friends, just like he will now do; 4) Shattered kli cheres (pottery) as it can't fixed, as a sign that if he returns to his sin he will not be able to be fixed.
Metzora
Metzora 14:4
The kohen must command the metzora to buy the birds, as some issues are halakhic even when it seems they aren't
Metzora
Metzora 14:4
The metzora process parallels the Mitzrayim story
Metzora
Metzora 14:5
The word tzippor for the slaughtered bird is malei, while the one that lives is chaser. Why? Yoma 62b - The birds must be the same. Obviously completely the same is impossible, but should be similar. Rambam Tumat Tzara'at 11: The nicer one should be slaughtered. That explains why it's malei, as the living one is inferior. Later once the bird is slaughtered, it is written chaser, as its mitzvah is now done and it is no longer as significant.
Metzora
Metzora 14:12
A person who speaks lashon hara has done meila, misusing what Hashem gave him
Metzora
Metzora 14:34
Canaan is a lashon of merchants, who are particularly prone to lashon hara
Metzora
Metzora 14:34
Hashem does nega, not nature. Hashem removes His kedusha to facilitate a greater connection
Metzora
Metzora 14:36
The verse says they have to empty the house and then call the Kohen. Why can't he just wait a bit? Moed Katan 7b: Rabbi Yosei - Kohen has to say tamei right away. Rabbi Meir - He can remain quiet. Is this a proof for Rabbi Yosei? Rabbi Meir can say that the Torah is concerned for the bitul Torah of the Kohen who would have to stand there and wait for them to empty the home.
Metzora
Metzora 14:51
The cure for the nega involves doing things to the home, as the nega came from tzarut ha'ayin
Metzora
Metzora 14:54
Chazal: Nega on home and clothes are warnings to repent before on body; Order in pesukim is the opposite because it would be too ominous to have the punishment getting bigger and bigger, which goes against deracheha darchei noam
Metzora
Metzora 14:57
It is a busha to have tzara'at inspected, but it helps with kapara (in some printings it is listed as on 14:55)
Metzora
Metzora 15:2
It is a mitzva to learn/teach the laws of zav, even if it seems like an inappropriate topic
Metzora
Metzora 15:31
We learn a halakha of nida from ziva, as halakha is always relevant even when it seems it isn't
Metzora
Metzora 15:33
Ima = with their consent, ota = against her will
Acharei Mot
Acharei Mot 16:1
The sons of Aharon died because they entered the mishkan without permission, which is why, after mentioning their death, the Torah warns Aharon and everyone not to make that mistake (having previously warned about entering drunk and tamei)
Acharei Mot
Acharei Mot 16:1
Yoma 72 - This is the same ram as the one in Bemidbar. Q: Why this example and not the other korbanot? Midrash Rabba: There is a time and place for each avoda. This pasuk is telling us that Aharon can enter the Holy of Holies if he does this avoda any day of the year. All future High Priests can enter with this avoda only on Yom Kippur. Therefore, this whole section refers to Aharon by name rather than just saying the Kohen, until it says that this is the rule for generations. Thus it mentioned only the ram needed for this avoda.
Acharei Mot
Acharei Mot 16:1
Yom Kippur is mekhaper just like the death of tzaddikim
Acharei Mot
Acharei Mot 16:1
One cannot comprehend Hashem's ways, as righteous sons of Aharon were punished like Korach, Moshe and Meraglim both didn't get into Eretz Yisrael, etc.
Acharei Mot
Acharei Mot 16:1
What is the connection between the death of Aharon's sons and Yom Kippur? Just as Rosh Hashanah 26a says not to wear gold inside the holiest parts to not remind of the golden calf, so too, their death was a punishment to Aharon for his role in the golden calf (Rashi Eikev). Therefore he is told now of which clothes he should wear, so as not to recall the golden calf.
Acharei Mot
Acharei Mot 16:2
The Torah explicitly says to enter Kodesh Hakodashim so it is clear to all that he is acting properly
Acharei Mot
Acharei Mot 16:2
If the kohen did the whole avoda of YK any day of the year he could enter the kodesh hakodashim
Acharei Mot
Acharei Mot 16:3
Keritot 6a - If the Kohen leaves out one ingredient from the ketoret (incense), he is liable to death (Rashi: As he is not allowed to enter the mikdash empty-handed without the proper ketoret). Yoma 53a - If he leaves out an ingredient he is liable to death because it is a bad ketoret (not because he came empty-handed). Rema OC 132:2 - When we say Pitom Haketoret we need to read it to be careful not to leave out an ingredient. Magen Avraham - But one is chayav only for entering empty-handed and he didn't enter! Griz: If you aren't careful in the tefilla, it's like you just read a long list of ingredients. It is only a tefilla in place of the ketoret if one careful mentions the entire ketoret.
Acharei Mot
Acharei Mot 16:3
The kohen wears white in order to stand out and look like an angel
Acharei Mot
Acharei Mot 16:4
The pasuk mentions the pants before the tevila, so you don't think of the kohen without his pants
Acharei Mot
Acharei Mot 16:4
The beged that covers more of your body is more kadosh, just like Torah>Tefillin>Mezuza
Acharei Mot
Acharei Mot 16:5
The 2 seirim start out the same (Yoma 62a - same look, height, and cost), but one becomes a holy korban in the mikdash and one gets thrown off a cliff. Similarly, two people can go into Yom Kippur at the same level, and the one who does teshuva properly will get elevated and the one who doesn't will fall.
Acharei Mot
Acharei Mot 16:5
The azazel is also a korban, albeit sacrificed in a different manner
Acharei Mot
Acharei Mot 16:8
Azazel is not Avoda Zara, but Hashem giving us a command and we're following it (like a gift to a king's officer)
Acharei Mot
Acharei Mot 16:16
The shogeg of a talmich chakham is zadon, and there is no way to make up for the lack of amel be-Torah
Acharei Mot
Acharei Mot 16:30
Grand cheit to Hashem - egel; grand cheit to man - selling Yoseph
Acharei Mot
Acharei Mot 16:30
The day atones, but we prepare for it with teshuva; like cleaning ourselves before someone bathes us
Acharei Mot
Acharei Mot 16:32
Only the Kohen Gadol can perform the various Yom Kippur tasks. Just as we appoint a backup to motivate him to do his job properly and not become tamei (and stay up all night), they wake him up by snapping with their thumb, what the Gemara calls "tzarda" as an illusion to his "tzara" (rival Kohen).
Acharei Mot
Acharei Mot 16:34
The holiness of the day atones, even without the avoda being done
Acharei Mot
Acharei Mot 17:4
If the Torah did not allow shechita it would have been considered murder
Acharei Mot
Acharei Mot 17:7
Hashem allowed meat (and korbanot) to get Am Yisrael to stop doing Avoda Zara
Acharei Mot
Acharei Mot 17:7
Blood is forbidden in order to prevent us from befriending demons (!)
Acharei Mot
Acharei Mot 17:11
Rambam - no blood to not be like Chaldeans; Ramban - eat only that which you need, not blood
Acharei Mot
Acharei Mot 17:16
Fundamentally we need tevila to do teshuva for eating treif
Acharei Mot
Acharei Mot 18:2
Hashem did not command us to do things that were bad for us or difficult for our bodies to handle
Acharei Mot
Acharei Mot 18:3
We can't learn from the actions of even the good nations, let alone the bad ones
Acharei Mot
Acharei Mot 18:3
Don't do arayot out of ta'ava or out of learning bad habits from your surroundings
Acharei Mot
Acharei Mot 18:3
Why does the Torah connect arayot to Mitzrayim and Canaan? Any ma'aseh we do should not be like they do it. We have the inner part of what we do and they have just the outer gashmiyut part. We can intend with each action to grow closer to Hashem with more kedusha, which is what the days of Sefira are about (5635, 5639, 5642).
Acharei Mot
Acharei Mot 18:4
One might think that those activities and pursuits that people naturally stay away from, because they are disgusting or bad for your health, don't need extra boundaries. But people end up going for them, especially because they are negative vices, so they need boundaries protecting them as well.
Acharei Mot
Acharei Mot 18:4
All mitzvot are chukim, not only ones we don't understand
Acharei Mot
Acharei Mot 18:4
Do mishpatim; Rashi - logical; Ramban - Refers to all the mitzvot in Mishpatim and Torah
Acharei Mot
Acharei Mot 18:5
The Torah's laws lead to life ("vechai bahem") as if one steals/robs, he might get killed by the owner of the money, and if one commits adultery, the husband may kill him, and then family members will kill each other - the life of a rasha (wicked person) is short
Acharei Mot
Acharei Mot 18:5
We must learn about and understand our mitzvot; non-Jews do 7 mitzvot as actions and need not learn about them
Acharei Mot
Acharei Mot 18:5
The Torah saying "vechai bahem" is a promise, not the reward. Naturally, one who has no master and can eat what he wants and wear what he wants, has an enjoyable life, and may live a long life like that. Hashem is promising that following His rules one will not lose out on that long life. Fearing Hashem will add days to your life, comparable to those naturally long days.
Acharei Mot
Acharei Mot 18:5
Non-Jews can learn certain parts of Torah, but they don't get special assistance in their learning from Hashem
Acharei Mot
Acharei Mot 18:5
There are 4 levels of intent in mitzvot, from looking for reward (low) to no self-interest but negating oneself to be a keli for Hashem (highest); vechai bahem includes all 4
Acharei Mot
Acharei Mot 18:6
Arayot are assur because biah is frowned upon unless it is for kiyum ha-min
Acharei Mot
Acharei Mot 18:8
There are 248 limbs and 248 mitzvot asei, and just like one could survive without certain limbs and not others, one can be considered a Jew even without certain mitzvot
Acharei Mot
Acharei Mot 18:8
A rasha gets schar in this world, like a local bank that can cash small checks, but a tzaddik has to wait for the big bank of olam haba
Acharei Mot
Acharei Mot 18:9
It doesn't make sense that people are more makpid on ervat achot than on nida
Acharei Mot
Acharei Mot 18:20
There are 3 different aspects to relations (a nafka mina for in vitro)
Acharei Mot
Acharei Mot 18:25
Arayot are assur everywhere, but there is added reason to be extra careful in Eretz Yisrael
Acharei Mot
Acharei Mot 18:26
Even a ger toshav is commanded not to contaminate Eretz Yisrael with arayot
Acharei Mot
Acharei Mot 18:28
Am Yisrael witnessed the previous inhabitants of the land getting kicked out of the land. Therefore, for Am Yisrael, that punishment won't suffice, but they will also be further punished.
Kedoshim
Kedoshim 19:2
Because Hashem is holy, He can't tolerate those around Him serving Him not being holy, just like a human king would want proper servants around him
Kedoshim
Kedoshim 19:2
You can't expect anyone to do anything that you yourself don't do, even when it is something technically mutar
Kedoshim
Kedoshim 19:2
We have kedusha and we do mitzvot to increase kedusha
Kedoshim
Kedoshim 19:2
A talmid chakham is expected to be even more of a poresh than regular people
Kedoshim
Kedoshim 19:2
Don't think we can be like Hashem and not desire things we shouldn't have. We are supposed to desire them, and then opt not to act on those desires out of are acceptance of Hashem's mitzvot.
Kedoshim
Kedoshim 19:2
Kedoshim Tiheyu applies differently to each person, unlike other mitzvot
Kedoshim
Kedoshim 19:2
There is a mitzva to separate even from that which is permitted
Kedoshim
Kedoshim 19:2
Kedusha comes from refraining from sin, and it's a special koach that Hashem gave Am Yisrael. When we rest on Shabbat to fulfill His will, we get kedusha. (5631, 5634, 5641)
Kedoshim
Kedoshim 19:2
We have to do our best to emulate Hashem
Kedoshim
Kedoshim 19:3
We believe the older generation is better/closer to being made by Hashem, and that is the connection to Shabbat
Kedoshim
Kedoshim 19:3
Rashi tells us that the mitzva of honoring our parents was given in mara. Why? Some might honor their parents due to being supported by them, and when no longer needed or the support runs out, they will stop. Hashem commanded us to always honor them. We got the command in the desert where our food and clothing was provided by Hashem. Even there we had to honor our parents. So too, the word in this verse is "ish" even once a man who doesn't need them. This also explains the connection to Shabbat in the verse - one who is reliant on his parents might listen to them to violate Shabbat.
Kedoshim
Kedoshim 19:3
You can't do an aveira at your parent's request, because respect to your parents is due to their role in giving you the Torah
Kedoshim
Kedoshim 19:3
Even a talmid chakham has to fear an ignoramous father
Kedoshim
Kedoshim 19:4
Not only can't you worship Avoda Zara, but you can't believe there is any value in doing so
Kedoshim
Kedoshim 19:5
You should want to give korbanot wholeheartedly, as there are those who are concerned about the cost and are only doing it because everyone else is and they are embarassed not to, and this is worthless, as Hashem knows his heart
Kedoshim
Kedoshim 19:5
(Why mention korbanot rules of piggul and notar right here in this section, in a section of various mitzvot not having to do korbanot?) The pasuk is telling us that if you have a desire to do avoda, don't do avoda zara, do avoda to Hashem.
Kedoshim
Kedoshim 19:5
We know Avoda Zara is empty and all avoda is for Hashem, so now we can do avoda for Hashem, to incur His favor
Kedoshim
Kedoshim 19:7
The greater level something/someone is on, the worse it is when something is wrong (and sometimes worse punishment) - learned from pigul
Kedoshim
Kedoshim 19:8
Eating past the burn time of the korban shows you are doing it for gluttony rather than the mitzva
Kedoshim
Kedoshim 19:9
Everyone gathers at the harvest; promote friendship with tzedaka rather than promoting enmity
Kedoshim
Kedoshim 19:10
We cling to God by trying to emulate His ways
Kedoshim
Kedoshim 19:11
Lo tignovu is about money and is plural, as it is forbidden to steal even to steal the stolen item back from the thief, but lo tignov about kidnapping is singular, because there is no prohibition on the kidnapped person to try and run away (and "unsteal" himself).
Kedoshim
Kedoshim 19:11
It is assur to steal even in order to be caught and have to pay double to a poor person
Kedoshim
Kedoshim 19:13
Even if gezeilat akum is derabbanan, geneivat akum is deurayta
Kedoshim
Kedoshim 19:14
Giving bad advice in order to steal is the worst form of theft, because it was planned for so long
Kedoshim
Kedoshim 19:14
Lifnei iver is both le-chavero and la-makom for Jews, and for gentiles just chavero
Kedoshim
Kedoshim 19:14
Don't curse the great (dayanim) or the lowly (deaf) - both are assur
Kedoshim
Kedoshim 19:14
Lifnei iver is about giving bad advice, and it includes giving advice that's bad for that person, even if it will be good for the tzibbur at large (like recommending a person to take a position as the head of institution that will do a lot of good but will be bad for him personally).
Kedoshim
Kedoshim 19:16
Torat Kohanim: Rodef (pursuer) to kill is stopped even by being killed, so too rodef for zachar or na'ara meurasa. Source: "Dam re'ekha." How are the latter two due to "dam re'ekha?" They have one rule, and it's not to stop them from the sin, but it being due to "dam re'ekha." Because arayot are not only between man and Hashem, but bein adam lechavero, therefore it has the rules of a rodef.
Kedoshim
Kedoshim 19:16
Arakhin 15b - Those who speak lashon hara should rectify it by learning Torah. Q: How? Doesn't Yoma say you won't get kapara until your get that person's forgiveness? 1) It's true you need to get his forgiveness, but there is still a blemish for the sin (and potential kefira of Hashem) that gets rectified by learning Torah. 2) Griz - Lashon hara is bein adam lamakom. Two proofs: a) It's assur even if it has no effect, unlike stealing. b) It applies even to wood and stones, like the sin of the meraglim.
Kedoshim
Kedoshim 19:17
If someone wrongs you, don't keep it to yourself, but let him know, as maybe he didn't mean it, he was forced to, or had a good reason, and from this interaction you can know he didn't want to wrong you and peace can be restored.
Kedoshim
Kedoshim 19:17
If a lone witness sees a person sin, he is allowed to hate him, yet he must help him load his animal anyway, even if his friend has an animal he needs to unload (and that animal is suffering). Because the reason the Torah allows/requires hating the sinner, is so that one does not get affected by seeing the sin happen. But to prevent complete hatred, one still has to help him load up his animal.
Kedoshim
Kedoshim 19:17
We should not stop criticizing, even when we think they are not listening; a seller sells apples even to 1 in a 100
Kedoshim
Kedoshim 19:17
Tokhacha is also bein adam le-chavero, so he must feel that you are doing him a favor when you critique him
Kedoshim
Kedoshim 19:17
Shabbat 31a - That which you don't like don't do to your friend. Bava Metzia 5b - A person doesn't sin unless he stands to benefit. When a person sins, he is deciding that his current pleasure is worth it despite his future punishment. But, we are all in it together, so when one sins we all get punished. We all get punished without having had the pleasure/benefit! If the sinner were to realize that, he might not sin. That is the critique we are supposed to give the sinner: just like he doesn't want punishment without pleasure, neither do his friends.
Kedoshim
Kedoshim 19:17
Loving him like yourself is impossible; but wanting only the best for him is possible
Kedoshim
Kedoshim 19:18
Why does it seem that the Torah is concerned about the person not lending an item in revenge and not the original person not lending his item? Clearly that person is very attached to his sickle and doesn't want to lend it, but you would lend your axe were it not for the revenge. So the Torah does not expect him to lend what he doesn't want, but Hashem is asking you to let your love for Hashem override your hatred for him, and lend him your axe happily, and thus there will be peace between you.
Kedoshim
Kedoshim 19:18
Loving a ger is a separate mitzvah from loving your friend; loving a ger is possibly two mitzvot or he could be excluded from being your friend
Kedoshim
Kedoshim 19:18
Love returns itself (if you love others you will be loved)
Kedoshim
Kedoshim 19:18
The reason to not take revenge is ve'ahavta - you would not want some to take revenge on you
Kedoshim
Kedoshim 19:18
You should want to happen to/for your friend what you would want him to happen to/for you if you were in his situation
Kedoshim
Kedoshim 19:19
Just like twisted wires prevent an electric flow, so too a mixture of wool and linen
Kedoshim
Kedoshim 19:19
Kilayim means denying ma'aseh Bereishit
Kedoshim
Kedoshim 19:23
As reward for keeping orla the 5th year fruits are better and more
Kedoshim
Kedoshim 19:23
We don't eat a fruit until we give Hashem the first edible one, post-orla
Kedoshim
Kedoshim 19:27
Don't let yourself be sold to a slave position where your peyos get cut
Kedoshim
Kedoshim 19:30
We honor Shabbat/Mikdash due to Hashem, not to anything inherent to the day/building
Kedoshim
Kedoshim 19:32
Fearing elders leads to fear of God
Kedoshim
Kedoshim 19:32
Kiddushin 32a - A discussion of whether a rabbi can forgo his honor (the side that says yes still expects people to attempt to honor him). Griz: There are 2 rules of kavod in the Rambam: a) honoring any talmid chacham, b) honoring one's rebbe muvhak (personal teacher). The latter honors one can forgo, but the former are not his to forgo since it is not his personal honor, rather he is just a "cheftza" of the din of kavod.
Kedoshim
Kedoshim 19:33
Rashi: Don't accuse your friend with your own blemish. Q: Why does it say a stranger in your land? You can't opresss him anywhere! A: In your land, you might suspect him of joining us only because we are in control and doing well, and he wants to join a winning team. But when we left Mitzrayim, we were the same way. We just wanted out of our slavery and to get a land of milk and honey. We wouldn't even accept the Torah if Hashem didn't force us by lifting the mountain over our heads. So to comment on a stranger joining us not for the best reasons, we would really just be hypocritical.
Kedoshim
Kedoshim 19:34
Ona'a of a ger is more chamur than of a regular citizen; for regular citizens it is mutar for reshaim
Kedoshim
Kedoshim 20:2
Molech is worse than false measures, which in turn is worse than giluy arayot
Kedoshim
Kedoshim 20:3
What is the connection between offering sons to Molech and impurity of the Temple? Yechezkel 23 tells us that after offering their sons they would then go visit the mikdash (possibly to purposefully anger Hashem or for other reasons). There was a "custom" after offering sons to Molech to then go to the mikdash.
Kedoshim
Kedoshim 20:9
Hashem is our Father too, and therefore one who curses His partners in making us deserves death
Kedoshim
Kedoshim 20:9
A person who curses his father will not keep the mesora and better he should die than continue to where that will lead
Kedoshim
Kedoshim 20:10
The language of the verse about relations with a married woman is double to teach us that it is forbidden even with the wife of a man who had relations with a different married woman. Since Rema CM 228 permits hurting with words one who hurt you with words, CM 421:3 - One is exempt from hitting or embarrassing someone who hit or embarrassed him first, a go'el hadam is permitted to kill one who murdered, one might have thought that one can retaliate with a man who had relations with your wife, or following Doeg Haedomi (Bereishit Rabba 32:1) - since he is already liable for the death penalty you might think his wife is already permitted. She is still prohibited.
Kedoshim
Kedoshim 20:16
We kill the animal that a person had relations with. What did it do? The donkey of R' Pinchas ben Yair would not eat untithed food, the cow of R' Yochanan ben Torta did not want to work on Shabbat, and Eliyahu's bull did not want to be offered to avoda zara. We see that therefore we knew the animal agreed to this act and got pleasure from it, which is why it is punished. (Not in online version as of 4/2023)
Kedoshim
Kedoshim 20:18
When Hashem warns of karet, we should avoid that act like avoiding poison or fleeing fire
Kedoshim
Kedoshim 20:22
Learning Torah prevents the land from spitting us out
Kedoshim
Kedoshim 20:26
Kedusha means separating from the nations, even for non-logical commands of Hashem
Emor
Emor 21:1
Ramban: The double language is due to the previous parasha telling us about having to put certain people to death. Q: Why not tell the kohanim right away? Why first warn about impurity? Avot 1:12 - Be among Aharon's students who is "ohev shalom verodef shalom." Why does it not say "rodef achar hashalom?" Aharon used to pursue peace by telling 2 people fighting that the other person is sorry and wants to make up. But that is only for righteous people for whom reuniting is good. It is bad when wicked people unite. So Aharon would do the opposite: You get along with so-and-so despite all the terrible things he says about you? That's rodef shalom. Bnei Yisrael are compassionate, especially the kohanim. But sometimes they have to render a strict judgment. They needed this extra warning in the verse. So too when it comes to becoming impure - naturally the kohanim will want to help and comfort. Therefore they need this extra reminder.
Emor
Emor 21:1
Everyone when dealing with Torah, tefilla, or kedusha is on an elevated level, and we need to take inspiration from those activites for when we are dealing with more mundane matters.
Emor
Emor 21:1
There are 2 kinds of tzaddikim: those born into it and those who worked hard to abstain. Those born into it are more likely to fall/fail due to a lack of caution. This verse (and Rashi's explanation) warns to not be complacent and to exercise due caution. Don't even pay attention to your zechut avot at all.
Emor
Emor 21:1
A righteous person who wishes to criticize another individual should criticize everyone as a group, including the righteous people, and thereby it will include the individual who needs the criticism.
Emor
Emor 21:1
Tzaddikim must be warned even about those little sins that are very common.
Emor
Emor 21:1
The Torah emphasizes itself when something is very important or if it is out of ordinary
Emor
Emor 21:2
Torah considers feelings, which is why the Kohen can be tamei for 7 kerovim
Emor
Emor 21:6
Kedusha comes from separating from people for Hashem in a way that causes His name to be blessed, not chas ve-shalom the opposite
Emor
Emor 21:9
When a daughter strays it is because of what she learned/heard in her home
Emor
Emor 21:9
Through sereifa her father is embarrassed, as everyone knows what she did
Emor
Emor 21:10
The kohen gadol wears begadim (begged is lashon begida, betrayal). He can talk about other people's failing as his own, and then people will be inspired to do teshuva, turning their zadonot into zechuyot.
Emor
Emor 21:18
Even if Hashem has no problem with a blemish, people do, and avoda has to look nice to people too
Emor
Emor 21:18
Even a tzaddik like Mordechai can't come to the mikdash wearing a sack, so too a ba'al mum
Emor
Emor 22:2
Pigul, notar, and tamei apply to to kodshim of Bnei Yisrael and not gentiles
Emor
Emor 22:18
Only someone who understands what there is to gain from being closer to Hashem can bring an olat nedava
Emor
Emor 22:18
Even a nedava needs to be without a blemish
Emor
Emor 22:26
All mitzvot teach us how to be nice and proper, the opposite of the cruelty of Avoda Zara
Emor
Emor 22:27
Hashem chooses to side with those chased against those who chase, which is why He chooses Am Yisrael, and why He chose the ox, sheep, and goat to be the korbanot
Emor
Emor 22:29
Even lo totiru is an example of Hashem being rachamim, unlike Avoda Zara
Emor
Emor 22:29
Why does the Torah add the concept of chillul Hashem in the middle of the section of the korban todah? One who does not exhibit hakarat hatov is the greatest form of chillul Hashem. (Not in online version as of 4/2023)
Emor
Emor 22:32
A sin can sometimes be viewed as rebellion or perikat ol, so it is a chillul Hashem
Emor
Emor 22:32
Doing ratzon Hashem = Kiddush. Violating = chillul. It doesn't matter if it's in private.
Emor
Emor 22:32
Even a katan is commanded in the mitzvah of Kiddush Hashem
Emor
Emor 22:32
Don't let your celebrating the holiday cause a chillul Hashem
Emor
Emor 23:2
Keeping Shabbat and Moadim goes hand-in-hand, because one means we believe Hashem made the world and one means we believe Hashem runs the world (same with tzedaka in 23:22)
Emor
Emor 23:2
Without the kedusha of Shabbat there is no significance to any other holiday
Emor
Emor 23:2
Yontif is meant to bring people closer together (not only about bringing us closer to Hashem)
Emor
Emor 23:2
Farmers in Eretz Yisrael can set the calendar and holidays, while scholars in chutz la'aretz can't, as Hashem loves Eretz Yisrael
Emor
Emor 23:2
The point of yontif is to be happy that Hashem chose us, that is why we need the chatzi lachem
Emor
Emor 23:3
Why does it say melacha is being done (te'aseh) rather than you should not do (ta'aseh)? Why mention it being done bechol moshvoteichem? Rashi asks: what is the connection between Shabbat and the moadim? One who keeps the moadim it is like he kept Shabbat. Why? It is beneficial for a person to rest from his work once a week. But that can happen any day of the week. For the Jews it is specifically Shabbat as a sign between Hashem and Bnei Yisrael. One who is doing it to rest, won't bother resting on the moadim, as he needs to rest only once a week. By keeping the moadim he is showing the reason he is resting on Shabbat. Also he won't rest if he is rich and has lots of people working for him (doesn't need as much rest). That's why it says te'aseh. Also, if he is in a location where people rest on a different day, he will follow them. That is why it needs to mention bechol moshvoteichem.
Emor
Emor 23:10
Why does the Torah call this korban by the name "omer," which is really just a measurement? Why is the count towards Shavuot called omer? Why does it start on the second day of Pesach? Why does the Midrash mention miracles over the generations just due to the omer? The omer is to remind us of the chesed Hashem did by giving us the manna each day in the desert. Back then we each received an omer of manna each day, and we remember the manna and we remind ourselves that our source of sustenance, even now without manna, is from Hashem. We start counting from the day the manna stopped in the desert.
Emor
Emor 23:10
Because of the omer Avraham was zocheh to Eretz Yisrael, which is why chadash applies in chutz la'aretz
Emor
Emor 23:10
We have rules about pre-harvest, mid-harvest, and post-harvest to teach that it should all be for Hashem
Emor
Emor 23:11
Torah refers to Pesach as "Shabbat" because back then day came before night (and Pesach refers to eating the korban)
Emor
Emor 23:15
Sefira is because of ahavat haTorah; fish appreciate every drop of water, talmidim of Rabbi Akiva should have appreciated every drop of Torah
Emor
Emor 23:15
Sefira appears in the context of the moadim because they are chol hamoed, and they are gift for us to use to grow in tahara, which is why it says "lachem" (5642)
Emor
Emor 23:16
We are commanded to count (the omer) out of kevod ha-Torah. Mashal: Someone imprisoned is told he will be freed and marry the king's daughter, and his response is I just hope to get free. Once free, he realizes it will come true and begins counting the days until the wedding. Nimshal: Am Yisrael in Mitzrayim didn't believe Moshe when he said they would be free, but once free they began counting to receive the Torah. Now we have a commandment in order to increase our love for Torah.
Emor
Emor 23:22
On Shavuot we celebrate not only chukim, but even that which we think is logical
Emor
Emor 23:24
Hoshana Rabba was revealed as yom ha-din only later when chakhamim thought sharing that secret would not prevent people from celebrating on Sukkot
Emor
Emor 23:24
On the first day of Rosh Hashanah we celebrate Hashem as our king; the 'battle' begins the next day
Emor
Emor 23:24
Without Chazal we would not understand Tefillin, Tzitzit, Rosh Hashanah, or Olam Haba, as the Torah wrote important concepts in cryptic ways since its given to everyone, and just as it's not reasonable to expect a fish to understand what life is like on dry land, it's not reasonable for physical beings to understand the spiritual realms of olam haba
Emor
Emor 23:24
Yontif is supposed to be a day without work (not just without melakha)
Emor
Emor 23:27
Why don't we train a katan (minor) to fast Tisha B'Av like we do for Yom Kippur? Netivot Hakodesh: Because when he grows up he will keep Yom Kippur, but we hope for no Tisha B'Av by the time he grows up. Griz: Rambam Ta'anit 5:1 - a fast is to awaken our hearts for teshuva, and since a katan has no part of teshuva, he also has no part of fasting. Yom Kippur has inuy (affliction) not connected to teshuva (see Rambam Teshuva 2:7), so we train the katan for that.
Emor
Emor 23:28
A beinoni needs teshuva as the mitzva that will break his 50-50 tie
Emor
Emor 23:34
Sukkot teaches us this world is a prozdor and to not be overly concerned with it
Emor
Emor 23:36
The goal of chag is to learn how to act from the kohanim doing the avoda
Emor
Emor 23:36
Am Yisrael is the 8th/atzeret - the partner of Shabbat
Emor
Emor 23:40
Ramban Sefer Hamitzvot shoresh 1 - The hallel while shaking a lulav is mideurayta (a biblical fulfillment). Proof: Pesachim 117 - Could it be that Am Yisrael brought their Pesach and shook their lulav and didn't sing? Griz: Singing is part of the simcha of the regel, and that is why the obligation of simcha appears in the context of the verse of taking the lulav, so that it should be taken with singing and hallel.
Emor
Emor 23:40
Rambam Lulav ch. 8 lists dancing and clapping as part of the simcha for Sukkot. Isn't simcha internal? Simcha is, but sason is an external expression of it.
Emor
Emor 23:42
There is a machloket as to whether Sukkot reminds us of the ananei hakavod (clouds that led and protected us in the desert) or of the sukkot/huts we were in. Knowing the reason is part of sitting in it, which is why do it in Tishrei, when most move indoors. But why is a mitzta'er (someone in pain) exempt? Normally we say that the harder a mitzvah is the more reward one gets, but now one who doesn't enjoy is even called a fool for sitting in it! Sukkot are both a sign of galut (exile), to rectify any decrees on us after Yom Kippur, and a sign of simcha - more of a mitzva on Sukkot than any other holiday. The simcha is so central to the holiday that one who isn't enjoying it is not fulfilling the commandment. To remember the clouds or huts, we exile ourselves into huts and remember Hashem's kindness, by being extremely happy in our temporary dwelling.
Emor
Emor 23:42
Sukka is a mitzva against nature; after harvest when you want to be home you leave it for a week
Emor
Emor 23:42
From "ezrach" we learn that even people without land/harvest need to live in a sukka
Emor
Emor 23:43
Why is Sukkot in Tishrei? If Sukkot commemorates the ananei hakavod, it should be in Nissan? A: When they sinned with the golden calf, the clouds left. They returned only once they began building the mishkan. Moshe came down on Yom Kippur, "vayakhel" he gathered everyone on 11 Tishrei to command the building the mishkan. "Baboker baboker" 2 days of bringing the donations. On the 14th the works took the gold from Moshe. On the 15th the work began and the clouds returned, making the 15th of Tishrei an appropriate date to observe Sukkot.
Emor
Emor 23:43
Mishna Sukka 28a - Rain on sukkot is similar to a servant bringing a cup of wine to his master and the master pours a jug of water on his head. Q: Why not say that he spills that cup on him? A: Rosh Hashanah and Yom Kippur are days of judgement. The mitzvot of Sukkot are days of mercy to sweeten the judgement with mitzvot (Sukka, 4 minim) surrounding us to fill ourselves with their brachot. When the rain comes and cancels the mitzva of sukka, it is like we are being told that our (strict) judgement should not be sweetened. The servant bringing the wine wants to mix water so it's not as strong. The master spills the water and says to keep it strong.
Emor
Emor 23:43
In order to be a slave to only Hashem, we completely put ourselves into the mitzva of Sukka
Emor
Emor 23:43
Sitting in a sukka reminds us not to give up on a good life no matter how bad things get
Emor
Emor 24:2
The light of the menora (pilpul) benefits Moshe, so Moshe had to command them (tzav) to prepare its oil
Emor
Emor 24:8
Don't do anything for parnassa (even not a melakha) on Shabbat, so that we can get Hashem's parnassa reward for keeping Shabbat
Emor
Emor 24:11
Children are similar in nature to their mothers, for better and for worse, so Shlomit bat Divri cursing Hashem is a sign of something negative in her mother, but Moshe, Aharon, Miriam, Pinchas, and David were signs of something positive in their mothers
Emor
Emor 24:12
Stoning the blasphemer is an act of compassion, because his mita is kapara for his cheit
Behar
Behar 25:1
Even with Rashi's explanation that shemita was taught at Sinai, we still need to explain why shemita was selected to be the mitzva to teach that lesson. Shemita is really tough on the farmer, watching his fruit being taken by all and his field lying in ruin. That is not something to be expected of regular people. At Har Sinai we were elevated to a level to be able to perform such a mitzva. Shemita is the best mitzva to teach us this lesson.
Behar
Behar 25:1
We keep mitzvot because they were commanded at Sinai, which is why 7 mitzvot of Noach had to be repeated
Behar
Behar 25:1
One of the commonly given explanations for the mitzva of shemita is that it reminds us that the land is Hashem's and we should not think any produce yield from it is our work, which is why 1) Hashem commanded against nature to work the land 6 straight years, and that in the sixth year the land will give enough for multiple years, despite being weakened by being worked for 6 straight years. This emuna and bitachon is a foundational principle for the whole Torah. Resting on Shabbat means working less. Not charging interest means making less. Spending time learning Torah means working less. Only with bitachon will you be protected. The best proof is from shemita. 2) Shabbat 31a - Hillel told the potential convert the Torah on one foot: don't do to others what you would not want done to you. The Torah was not given until Har Sinai, when they were all united as one. This is because there are mitzvot only for certain groups, such as mitzvot only for kohanim. The only way we can do all the Torah is if we are united as one. So keeping the Torah is dependent on loving your neighbor. Shemita means allowing your field to be free to the poor person so he can feel like an equal - that is a high form of loving your neighbor, the foundation to the Torah.
Behar
Behar 25:1
Avot 1:1 uses the term kibel (received) for Moshe, and masar (transmitted) from Moshe to Yehoshua as well as from the neviim to Anshei Knesset Hagdola, and not for the others. Midrash: The Torah was given on Har Sinai because it was the lowest, to teach us that one needs to be willing to lower himself. Moshe was humble, so he received the Torah, but he had to do mesirut nefesh to give it to Yehoshua. He couldn't do the same, so he just had to teach the others, and same for each generation, until the neviim were good enough to once again give it. So we emphasize Har Sinai in this evers to remember the midot of Har Sinai.
Behar
Behar 25:2
A seller lets his field go bad because he doesn't care; Hashem gave us a gift and wants us to appreciate it
Behar
Behar 25:2
The reason for shemita is not for the land to rest but for fulfilling Hashem's will
Behar
Behar 25:2
One who doesn't keep shemita denies Ma'aseh Bereishit
Behar
Behar 25:2
The point of shemita is to give the farmer a break from work so he can spend his time learning Torah
Behar
Behar 25:2
Why does it mention shemita, 6 years, and then shemita, when they did not start with a shemita, but instead started with the 6 years? Mechilta Mishpatim - If you do Hashem's will, the land will need to rest only once every 7 years. If you don't, it will need to rest every other year, or 4 times in a shemita. This verse promises that if you enter the land and keep shemita, you will get 6 years to plant. Similarly, Midrash Hagadol says that Hashem told them that keeping shemita is the condition in order to live in the land. You merit the six years by keeping the seventh.
Behar
Behar 25:3
The language of the verse makes it sound like there is an obligation to work the land the other six years. This is in order to make it recognizable that when you don't work it the seventh year it is because of shemita. Similar to Shabbat 119a where Rav Anan wore something different (Mesilat Yesharim 19 explains it this way). The Gra also used to eat chametz right away after Pesach so it would show that he only didn't eat chametz during Pesach due to the mitzvah.
Behar
Behar 25:4
Shabbaton appears regarding Tishrei, when there is produce to sell, not for Pesach/Shavuot
Behar
Behar 25:7
There is a mitzva to mafkir fruits of sheviit after shemita
Behar
Behar 25:10
During yovel families return to each other and gather together to resolve whatever issues caused them to separate
Behar
Behar 25:11
The land isn't completely "free" at yovel; the farmer who gets it back still can't use it that year
Behar
Behar 25:17
Specifically in the context of people losing land/money is when the Torah warns us not to hurt him with words
Behar
Behar 25:18
This verse and the next one both promise living safely in the land. Why double? If there is a shortage in the land, people will fight, but they are unlikely to get conquered by other nations, who will think the land is bad. If there is plenty in the land, everyone in it will get along, but then they may fear getting conquered. Therefore Hashem has to promise both kinds of peace.
Behar
Behar 25:18
Hashem has to guarantee safety during yovel because people are returning home, the storehouses are empty, etc.
Behar
Behar 25:19
Hashem will make the fruit 3x as nutritious; if you doubt Him it will be regular just yield 3x as much
Behar
Behar 25:20
Sheviit applies to people on all levels, not only those on a ma'ala yeteira (same with the Torah in general)
Behar
Behar 25:20
The pasuk tells us the answer to someone asking what will we eat. But though we are normally able to learn the answers to many questions from even one extra letter, the Torah doesn't generally write out all those questions. Why here? Hashem created "tzinorot" (hoses) to provide for us in plenty. They stop only when we stoop a level and have no bitachon. Then Hashem has to re-command the plenty again. Hashem is warning us to prevent making Him having to do that.
Behar
Behar 25:20
How can one ask what will we eat? There is a level to be on to understand that nature is itself a miracle, and miracles are no more/less miraculous. People who understood that were zocheh to miracles, but because not every generation is on that level the Torah has to tell us that we will have enough food (5637).
Behar
Behar 25:21
The midrash calls those who keep shemita "giborei koach osei devaro" (heroes). But if the land will give 3x the yield in the sixth year, why is he such a hero? The bracha of the sixth year will be effected according to each person's intentions and willingness to keep the seventh year properly. Nice siman: Sheviit, Sheminit, and Teshi'it, are all written in the pasuk without the ending yud, while shishit has it - to show that it will be filled with good (if you keep shemita properly). (Not in online version as of May 2023)
Behar
Behar 25:23
Mechalel Yom Kippur is learned from yovel that it is like denying Ma'aseh Bereishit
Behar
Behar 25:23
Because it's Hashem's land, don't sell it to a non-Jew to avoid it going back at yovel
Behar
Behar 25:23
Realize the land is Hashem's so you should not be wary about transactions close to yovel
Behar
Behar 25:23
Even someone who works more than he learns, his learning should be the keva part, just like we work six days and rest on Shabbat and we work six years and rest in shemita. One who makes that his keva will feel the kedusha the rest of the time too. (5651)
Behar
Behar 25:26
Hashem guarantees that someone with no one to redeem him will have the means to redeem himself
Behar
Behar 25:29
Selling a home is embarrassing, so he has a year to redeem; a field is for livelihood so it must be returned at yovel
Behar
Behar 25:35
Heavenly judgment of vihichzakta bo will include punishment for the despair of the family when the ani returns home emptyhanded
Behar
Behar 25:35
The embarassment of needing to look to borrow money with interest is itself a punishment for doing business with shemita produce
Behar
Behar 25:35
From the mitzvah to help a ger we learn pikuach nefesh
Behar
Behar 25:36
Unlike Rashi, there is a technical difference between Neshech and Tarbit
Behar
Behar 25:37
Yalkut: If you accept not to charge interest, you are agreeing that Hashem took us out of Mitzrayim. What's the connection? It is difficult to not charge interest, as you worked hard for your money and you are giving it to someone who didn't work for it. But imagine if a person gave you a fortune and said it is on the condition that if his kids one day want to borrow some, you will do it without interest. You would surely agree. Hashem took us out of Mitzrayim and gave us all their gold and silver. That wealth is so we can lend without charging interest. So if you charge interest you are denying yetziat Mitzrayim.
Behar
Behar 25:39
One cannot give his slave work that is too difficult or disgusting, like cleaning out a cowshed. One may give such work to an employee, as the employee is free to quit. The same job is harder on the slave as he has no choice.
Behar
Behar 25:39
The issur to work an eved hard regards only an eved you trust enough to work in your home
Behar
Behar 25:42
Yevamot 46a - Since being freed from Mitzrayim, a Jew can no longer be sold as a slave. Griz: We are not just freed from slavery, but a new status of no longer being able to be enslaved. Like in davening when we say "lecherut olam." This fits with the haggadah. Pesachim 116a - Matchil begnut umesayem beshevach (start with the bad and end with the praise). Rav - We once worshipped avoda zara. Shmuel - We once were slaves. The ending isn't that we longer worship avoda zara or are no longer slaves. The ending for both is that now Hashem has brought us close to Him and we serve Him instead.
Behar
Behar 25:47
Just like the debt of a slave is slowly paid off as he works, and the buyout is therefore much greater earlier on, so too we can more easily get a geula compared to the previous generations despite all their gedolim
Behar
Behar 25:50
One must be more careful about stealing from a non-Jew than from a Jew, as there is chillul Hashem involved
Behar
Behar 26:1
The Torah specifies the likely mitzvot to watch out for, but they are a binyan av to watch out for all mitzvot
Bechukotai
Bechukotai 26:3
Why is the first condition to receive the brachot the amelut ba-Torah, and not actually the more fundamental just to learn Torah? When explaining why Hashem had to hold Har Sinai over their heads after having said na'aseh ve-nishma, the Tanchuma explains that it's about Torah Sheba'al Peh. While Torah Shebichtav is comparatively succint, small, and straight forward, Torah Sheba'al Peh is difficult, written in short hand, endless, and takes lots of effort. The goal is to specifically be involved in Torah learning, as that is the best antidote to the yetzer hara.
Bechukotai
Bechukotai 26:3
We get schar for learning even when we are not successful in reaching a psak or understanding it, unlike a shoemaker who fails at making a shoe
Bechukotai
Bechukotai 26:3
Telechu means not being complacent in our level of Torah and mitzvot, always wanting to strive and improve. The amount/level we learned yesterday is not sufficient for us today.
Bechukotai
Bechukotai 26:3
The main part is doing the mitzvot. Kiddushin 30b - Hashem made a yetzer hara, and made a "tavlin" (spice) for it - the Torah. The spice makes something palatable. How is that a parable for the yetzer hara? The point of the yetzer hara is to give us reward for doing good. The yetzer hara is bitter, but it can become good - a means of giving reward - if you sweeten it with the Torah.
Bechukotai
Bechukotai 26:3
Reward for mitzvot is like a description of teva, similar to a doctor saying eat x and you will be healthy
Bechukotai
Bechukotai 26:3
How can one walk to something he doesn't understand (a chok)? All our thoughts should be to be mevatel our will to Hashem's (even that which we understand), and then we understand the true meaning of all the mitzvot (5635, 5638)
Bechukotai
Bechukotai 26:3
The berachot in Ki Tavo promise lots of wealth, and here the verse (see 26:5) promises just to be satiated. Why is there no promise of ten times wealth? Here it is talking about the reward for a talmid chacham (who is amel ba-Torah). For him the reward is to have exactly what he needs, not more or less. Having more would just be a waste of his precious time.
Bechukotai
Bechukotai 26:4
A person can receive beracha only if he realizes Hashem is controlling everything and there is no "nature"
Bechukotai
Bechukotai 26:4
Rain coming on time = Plentiful produce = health = living a complete life
Bechukotai
Bechukotai 26:4
Gra: Rain is called gevurot because it is above nature. Nothing causes it to rain. Griz: Science can explain how rain comes and its various stages, but not why it rains. That is from tefilla (like Rashi Bereishit 2:5 - there was no rain until Adam prayed for it). Shabbat 31a - Emunot is seder zeraim. Tosafot - A person plants because he believes in Hashem. Griz: Because even though there is no order in nature to know when and how much, he plants because he believes.
Bechukotai
Bechukotai 26:5
If we are consistent to be constantly involved in learning Torah and performing mitzvot, then the blessings Hashem promises as reward will also be constant and consistent, as it's not only what we do, but whether we do it consistently.
Bechukotai
Bechukotai 26:5
The Torah uses the word "gishmeichem" (your rain), as if the rain comes at the right time (nights when people are home) we will know that the rain is due to our merit, rather than due to Hashem's pity on the animals.
Bechukotai
Bechukotai 26:5
Rashi: You will eat a bit and it will be blessed inside you. But the verse already promised sova (satisfaction)! This is also a blessing, so that you won't waste Torah learning time in order to spend time eating. (Not in online version as of May 2023)
Bechukotai
Bechukotai 26:6
If we do mitzvot completely (even chukim) then we will get the equally illogical supernatural hashgacha of Hashem
Bechukotai
Bechukotai 26:9
Hashem pays the reward for Tzaddikim in olam haba (a central bank branch) because it is so much, while reshaim can get paid in this world (as a local bank branch can cash a small check)
Bechukotai
Bechukotai 26:11
Because (Ramban) we are not on the madrega to not need refua, Chazal paskened to docheh Shabbat for Pikuach Nefesh
Bechukotai
Bechukotai 26:11
When all of Am Yisrael keeps mitzvot and as a nation we are rewarded people realize Hashem is in control
Bechukotai
Bechukotai 26:13
Like an ox who keeps his head down even when not bearing a burden, Am Yisrael is trained for galut
Bechukotai
Bechukotai 26:13
The Mitzrim made Am Yisrael lie flat on their back and walked over them like the floor
Bechukotai
Bechukotai 26:14
The first mitzvah that starts the downfall is not learning Torah
Bechukotai
Bechukotai 26:14
The yetzer hara begins by getting you to do mitzvot not lesheim shamayim
Bechukotai
Bechukotai 26:14
The first mitzvah that starts the downfall is not learning Torah, which eventually leads to being kofer ba-ikar
Bechukotai
Bechukotai 26:14
The start of people not keeping mitzvot is when they keep only the ones that make sense to them
Bechukotai
Bechukotai 26:15
The tokhacha must be read out loud, for failure to do so is like walking on a thorny path with our eyes closed
Bechukotai
Bechukotai 26:15
If you ever scorn those doing mitzvot it means you want Hashem's hashgacha to leave us (part of Netziv's seven stages of sin)
Bechukotai
Bechukotai 26:15
Beware of people who tend to belittle the mitzvot that aren't logical
Bechukotai
Bechukotai 26:17
Why is it considered bad that there is no one chasing you? Midrash Rabba: Hashem hears the cries of the chased, even if it's a tzadik chasing a rasha. So this verse saying you'll flee without someone chasing you, it means Hashem is not with you, whereas if there were a rodef, He would have to be with you and save you.
Bechukotai
Bechukotai 26:21
When good happens to us we should realize it's a chesed from Hashem and not due to our actions, but when bad happens to us we should realize it's due to our actions and see it as a wake-up call to improve
Bechukotai
Bechukotai 26:31
The "remaining" in the verse refers to the righteous who did not sin, though they are being punished for not criticizing the wicked. Their punishment is to be chased and live in fear. This is fitting, because they were afraid to criticize the wicked, so they are punished with fear.
Bechukotai
Bechukotai 26:34
One who doesn't use shemita to learn Torah it is like he is not keeping shemita
Bechukotai
Bechukotai 26:39
People experiencing sinat chinam should realize they sinned and do teshuva
Bechukotai
Bechukotai 26:42
People are successful in training their kids for Torah or chesed based on zechut avot
Bechukotai
Bechukotai 26:44
Berlin is not Jerusalem - we have to beware of appreciating our host countries, and not assimilate
Bechukotai
Bechukotai 26:45
Hashem will punish non-Jews to prevent His name from being desecrated
Bechukotai
Bechukotai 26:45
Hashem is static and does not change; our actions change and therefore His relationship to us changes based on that
Bechukotai
Bechukotai 27:10
The Torah forbade substituting animals for sacrifice (temura) because it knew that if it allowed us to change a bad animal for a better one we would end up changing a good animal for a worse one
Bechukotai
Bechukotai 27:11
Something on a high level that fails is as impure (or worse) as something that never made it to that level
Bechukotai
Bechukotai 27:34
Haftara: Every lie must have some truth to it to be believed, but Avoda Zara has no truth to it whatsoever
Bemidbar
Bemidbar 1:1
Degalim only in the midbar and not Yetziat Mitzrayim because then they needed more achdut
Bemidbar
Bemidbar 1:1
A second count was needed because Am Yisrael was on a higher level due to the Mishkan
Bemidbar
Bemidbar 1:1
Chumash Pekudim because the countings were the sign of change from supernatural life to "natural" hashgacha
Bemidbar
Bemidbar 1:1
A king going to war needs to make sure soldiers aren't missing from his ranks
Bemidbar
Bemidbar 1:1
A father pities his children when they are in pain, and tries to make them feel better by giving them treats. But he can't actually remove the pain. But when we daven to Hashem, He can remove the pain and give us lots of treats.
Bemidbar
Bemidbar 1:1
By counting Bnei Yisrael they get connected to the holy sefirot, because they are tzaddikim. When they are not, it is prohibited to count them. When Bnei Yisrael is so small they can become "batel" (null) in a mixture of the nation. But when they fulfill Hashem's will they won't become batel.
Bemidbar
Bemidbar 1:1
The Torah references Har Sinai here to remind us that Har Sinai was the lowest mountain and we should make ourselves small and humble.
Bemidbar
Bemidbar 1:1
Torah is free, like water, fire, and the desert, and one must make himself hefker like the desert in order to acquire the Torah
Bemidbar
Bemidbar 1:1
Torah is free to learn, but you have to make yourself like a midbar in order to acquire it (5637, 5640)
Bemidbar
Bemidbar 1:1
We need Shabbat to cleanse/unite us to prepare us for kabbalat haTorah, which is why Shabbat came before Har Sinai. So too we need a Shabbat before a Bris. (5664)
Bemidbar
Bemidbar 1:2
Am Yisrael was supposed to take over Eretz Yisrael without a battle, but we ruined that with meraglim
Bemidbar
Bemidbar 1:3
Hashem told Moshe to count Am Yisrael, but doesn't count the other nations, similar to the way a king has his precious materials counted, but doesn't count his numerous storehouses of straw for his animals
Bemidbar
Bemidbar 1:3
David's mistake was counting everyone for no purpose, rather than counting soldiers for war
Bemidbar
Bemidbar 1:3
The same action can be good for some and bad for others (explains the lashon of "seu" - which was good for the sar hamashkim and bad for the sar haofim).
Bemidbar
Bemidbar 1:16
The Nesiim were chosen for 3 reasons - because they were the Sanhedrin, the Nesiim, and Alufei Tzava
Bemidbar
Bemidbar 1:19
Moshe counted the people because he was commanded to, not only like any king who needs to know the numbers
Bemidbar
Bemidbar 1:20
Most shevatim their number is written chaser (without a vav). Reuven, Shimon, Gad, and Menashe are malei. Why? Reuven, Gad, Menashe were on the other side of the Jordan River, so they did not get the brachot of Devarim 11 (lema'an yirbu) to have many children in Eretz Yisrael. This vav symbolizes the additional blessing. Shimon was diminished due to the sin of Peor, and their blessing from Yaakov was to be spread around (to teach Torah perhaps) - but that includes being spread to the shevatim across the Jordan River, so they also need additional beracha.
Bemidbar
Bemidbar 1:51
Zevulun needs to support the talmid chacham so he can be available to learn. But if the talmid chacham travels around instead he is less worthy of honor. This is hinted in the pasuk, which says the Leviim lower the aron when it travels, and uplift it when it rests.
Bemidbar
Bemidbar 1:52
Midrash Rabba: When Hashem told Moshe to give each shevet a flag, Moshe was concerned that one day each shevet might want their camp/flag in a different spot than where he is assigning them and it will lead to machloket. Hashem told him not to worry, as each shevet will line up like they did around Yaakov's bed. Q: Why would each shevet want to be in the spot of a different one? A: Nefesh Hachaim: Avot kept the Torah before it was given, but there was room to violate it for the betterment of the world based on their knowledge, which is how Yaakov married two sisters. But once the Torah was given, that is no longer allowed. Griz: At the time of matan Torah, all nature ceased (birds stopped flying). Am Yisrael had one mitzva - to not ascend Har Sinai. By choosing to stay in their place they showed that we listen to the mitzvot, even if we might think we would have reached greater heights by ascending the mountain. That is what the flags also showed - not to violate the Torah even if you think it will bring a great benefit to the world. Ramban said this was the root of the golden calf, acting based on their intuition rather than based on being commanded.
Bemidbar
Bemidbar 2:17
The Torah is in the ark in the mishkan in the center of the machaneh so it can influence everyone equally like the heart serves the whole body
Bemidbar
Bemidbar 3:13
Why does the bechor (first-born) get a double portion of land? Whoever has the role of serving in the mishkan should not get a nachala in Eretz Yisrael, as the burden of owning land that needs to be farmed would distract from the focus on their sacred spiritual roles. Originally, in gratitude for being saved from makat bechorot, all first-borns should be reserved to serve Hashem. After the first-borns were part of the sin with the golden calf, while Shevet Levi was not, Shevet Levi was instead selected to serve Hashem. When switching the roles of the first-born to Shevet Levi, the land of Shevet Levi was given to the first-born.
Bemidbar
Bemidbar 3:14
Shevet Levi was less because they weren't enslaved, so they weren't blessed with the beracha that went along with the slavery
Bemidbar
Bemidbar 3:15
Shevet Levi gets counted as babies (not 20) because we are sure they will be raised for Torah and mitzvot
Bemidbar
Bemidbar 3:39
Why is Shevet Levi so small? Ramban - Hashem made those enslaved in Mitzrayim grow faster to foil Pharaoh's plans, and Shevet Levi was not enslaved. Be'er Yoseph - Because the Mitzrim didn't let the Jewish women go to mikveh, Hashem helped the enslaved women by not seeing blood and becoming impure. So all the enslaved women were permitted to their husbands, while Shevet Levi women were permitted to their husbands only after their occasional opportunities to get to a mikveh.
Bemidbar
Bemidbar 3:39
Shevet Levi was less because a) because they knew Torah and accepted perishut on themselves, b) it is harder to grow better trees
Bemidbar
Bemidbar 4:5
Most keilim have tachash outside, while Aron has tekhelet outside and tachash inside, because first you need to believe, then we do our best to make things look nice, so we don't lose our faith by looking for nice things outside
Bemidbar
Bemidbar 4:7
A rich man has to use his wealth to do Hashem's will
Bemidbar
Bemidbar 4:9
Torah, compared to techelet, comes first, as it needs siyata dishmaya much sooner
Bemidbar
Bemidbar 4:18
Due to the kedusha and importance people might be too eager to help and carry mishkan parts, so it was important to have a rule that each item carried, and the amount of time carrying it, was set by Aharon and his sons
Bemidbar
Bemidbar 4:18
You have to have careful order so that people don't cause destruction while striving to do mitzvot
Bemidbar
Bemidbar 4:20
Haftara: The love the nation has for Hashem is less recognizable in our land when all can see His miracles. But in galut (exile), when we are mocked and asked where our God is and told we are scorned by Him, and we don't give up hope for redemption and maintain our faith, then all can see that our love for Him is not dependent on receiving His blessing, but is like a son for his father.
Bemidbar
Bemidbar 4:20
Haftara: When there is achdut Am Yisrael can't be counted, like dirt packed together
Bemidbar
Bemidbar 5:6
When a person is trying to repent he might fast and suffer a bit. This must be done with wisdom. "Yafli" is "pele" (wonder), to use wisdom to create a crown. When one drinks it could be "vinegar" (bad), or wine (good) - depending on whether you use it for a mitzva or for gluttony.
Bemidbar
Bemidbar 5:26
Tosafot Shabbat 88a asks why Hashem had to hold the mountain over them if they already said na'aseh venishma. Tosefta BK ch. 7 - they said it but didn't mean it. This verse teaches that we only hope that we can mean it (and that is why they had to be forced to accept).
Bemidbar
Bemidbar 6:23
We should be as careful and interested in getting blessed by (two) Kohanim as those who travel for weeks to get blessed by some rebbe, as the Torah actually testifies that Hashem will bless us Himself through these Kohanim.
Naso
Naso 4:21
Why does it say "gam heim" (as well) regarding the sons of Gershon, rather than the sons of Kehat (whose role to transport the keilim, which actually carried those who carried them)? This teaches that even the effort for fulfilling mitzvot and learning Torah is itself a mitzvah. This is true even when one is unable to complete or perfect a mitzvah.
Naso
Naso 4:22
The best mitzvot we can do if unable to learn is to honor those who learn
Naso
Naso 5:2
The verses preceding the sotah are about witholding the Kohen's gifts, as if you do that, you will end up bringing your sota wife to the Kohen. Chazal also say that one who doesn't tithe will cause his field to only yield a tenth. The two are connected. When he loses his wealth his wife will suspect infidelity (Mishlei 29:3), and then she will not fear the Sotah water, which doesn't work to check the wife when the husband is not faithful. Thus not tithing will cause him to end up bringing his sotah wife to the Kohen.
Naso
Naso 5:4
When a man came to the azara he separated from his wife first
Naso
Naso 5:6
Stealing is always assur, not based on what it does to others (i.e., equally assur to steal from someone rich)
Naso
Naso 5:6
When a person is trying to repent he might fast and suffer a bit. This must be done with wisdom. "Yafli" is "pele" (wonder), to use wisdom to create a crown. When one drinks it could be "vinegar" (bad), or wine (good) - depending on whether you use it for a mitzva or for gluttony.
Naso
Naso 5:6
Stealing from a ger is even worse, as there is a significant aspect of chillul Hashem as well
Naso
Naso 5:10
What you give to the kohen will be yours - the only money you earn that will stay with you in olam haba is that which you spent on tzedaka (the famous chicken fat mashal)
Naso
Naso 5:10
Gezel Hager you would think is not holy and you get to choose the kohen - you don't; teruma you would think is holy and you don't get any say - you get to choose the kohen (tovat hana'a)
Naso
Naso 5:12
Finding a wife is described by Chazal as being as difficult as splitting the sea. Pirkei Avot says 18 to chupah and 20 lirdof (to chase). Because 20 is also the age of onshin. Until 20, one is compared to his lost object, but after 20, he needs to now chase, as Sota 2a says that Hashem sets up a tzanua with a tzaddik and a perutza with a rasha.
Naso
Naso 5:12
Rashi: Sotah appears right after giving matanot kehuna to the kohen, as if one does not give them properly he will need to bring his sotah wife to the kohen. Q: Because he sinned with his produce she will sin in this way? Ketubot 74b - A man does not want his wife to be disgraced in beit din. From that we can learn that a man would prefer to divorce his wife than have her go through the sota process. But this person didn't give his matanot kehuna and he ends up poor (Rashi: He ends up with a tenth instead of just giving a tenth). He would divorce her but can't afford to pay her ketuba. So he is forced to bring her to the kohen for the sotah process. Mida keneged mida.
Naso
Naso 5:12
It is important to limit the cases when the sota waters won't work so that there is confidence in the system so people believe those who survive to be pure
Naso
Naso 5:12
The Sotah's first step away from tzeniut is hugging/kissing men she is not related to
Naso
Naso 5:15
Sota is necessary because even if we do din based on 2 eidim, there is no rule this husband has to believe them
Naso
Naso 5:17
It's Hashem's world and we are obligated even for accidental nezek (sins)
Naso
Naso 5:19
The woman is deserving of yisurin for even being in this situation; the embarassment of the sota process is kapara and she is then considered clean from sin
Naso
Naso 5:20
The only law depending on miracle is sota; if the man sins too he isn't zocheh for this miracle to occur
Naso
Naso 5:24
Is there a bracha on sotah waters? No shehakol as it's bitter. If she sinned, no birchat hamitzva for a punishment. Even if she is pure, still no bracha, as this was caused by her sin. Shu"t Rashba 18 - no bracha on returning interest or a stolen item.
Naso
Naso 5:26
Tosafot Shabbat 88a asks why Hashem had to hold the mountain over them if they already said na'aseh venishma. Tosefta BK ch. 7 - they said it but didn't mean it. This verse teaches that we only hope that we can mean it (and that is why they had to be forced to accept).
Naso
Naso 6:3
It is not good to fast, as that prevents doing Hashem's work; therefore the Nazir refrains from only wine
Naso
Naso 6:5
There is a machloket whether growing the hair is the kabbala of the nazir, or the din put on him once he accepts nezirut
Naso
Naso 6:8
Nazir has to be holy himself, not just in his actions
Naso
Naso 6:8
Nazir is either to get holy or to prevent sin; for the former there is no need to stay away from dead bodies, for the latter it helps (and he is trying to be on a higher level than he really is)
Naso
Naso 6:12
Don't think that days past are gone; you will one day meet them and have to account for them
Naso
Naso 6:13
Torah doesn't mention length of nezirut, as the idea is to grow close to Hashem; it has to end because the ideal is to be meurav im haberiyot
Naso
Naso 6:14
The Nazir brings a chatat because he will sin by rejoining the world after his nezirut
Naso
Naso 6:23
We should be as careful and interested in getting blessed by (two) Kohanim as those who travel for weeks to get blessed by some rebbe, as the Torah actually testifies that Hashem will bless us Himself through these Kohanim.
Naso
Naso 6:24
Every man needs a beracha in whatever he does, and he needs a beracha that his beracha remains a beracha
Naso
Naso 6:24
First you need material blessings, then spiritual, and then the next world
Naso
Naso 6:26
Hashem shows us favor because we are makpid on a kezayit and not seviya. How? 1. What we received from Him is important to us, so we bless already. 2. We so badly want to connect to Him that as soon as we are able we can't wait any longer. (5631, 5657)
Naso
Naso 6:26
Mishna says the best keli for bracha is shalom. Why? Bava Metzia 42a - Blessing is best on something not measured and hidden from the eye. Since talmidei chachamim increase shalom in the world, it is constantly growing, so it is not measured and hidden from the eye, making it the best kli for bracha. (Not in internet version as of 6/2023)
Naso
Naso 6:27
How do we know that HKBH wants the kohanim's blessing? Chulin 49a - Hashem is really the one blessing, just He wants them to do it. That shows he wants their blessing. Much like he wants the tefilla of a tzaddik.
Naso
Naso 6:27
2 views if in return for Kohanim blessing the nation Hashem will bless the Kohanim or bless the nation, relevant to whether the Kohanim are blessing themselves too or need a separate berakha for their own parnassa
Naso
Naso 7:3
The nesiim shared wagons as a sign of brotherhood and equality
Naso
Naso 7:11
Why does the Torah repeat the gift of each nasi, if each brought the same gift, and it could just have said that so did A and so did B? 1) The 12 nesiim could have brought their korbanot in one day, but to honor them, they each had their own day. So there is new information – that each one had his own day (making the celebration almost 2 weeks long). 2) This also prevented jealousy between the different nesiim, as each one had his own parasha.
Naso
Naso 7:12
Hashem wanted to give kavod to each nasi, by name, to show each is important (and equal)
Naso
Naso 7:15
In order to raise korbanot without a blemish they were raised individually
Naso
Naso 7:26
Berachot 20b - If one should not show favor, how does this pasuk say Hashem will show Am Yisrael favor? HKBH: I said to be satisfied and then bentch, while they are careful about an olive or egg size. Q: If they are careful about an olive, why mention the egg? And is that our only chumra? Rif: 2 meals is the size of 18 grogrot, or 6 eggs. Zohar: 3 eggs are 10 olives, or 9 grogrot. So olive to grogeret is 9:10. If one eats that he needs to bentch. But if we have 10 olives we try to find a minyan and each person gets one. If not we try to find 3, and each gets an egg worth. So we are makpid on an olive ideally, and if not, then an egg. Thus Hashem shows us favor.
Naso
Naso 7:84
Though each korban was the same, and the same weight of silver was given with it, each nasi had a different intention as to what the korban represented for his shevet
Naso
Naso 7:89
If you listen to what Hashem tells you indirectly through life's messages, you will understand what He tells you when He speaks to you directly
Beha'alotcha
Beha'alotcha 8:1
Rashi: Menora is after Naso because Aharon was sad he wasn't part of the Chanukah of the Nesiim, so Hashem comforted him by saying his part is greater as he lights candles. Ramban: Why not mention ketoret, korbanot, or the whole avoda of Yom Kippur, which only he can do and he goes into the Kodesh Hakodashim? Answer: Aharon was said about not being part of the "Chanukah" dedication - but he will be the one dedicating the menora. Menora can be lit by all Kohanim, but he will be the one dedicating it.
Beha'alotcha
Beha'alotcha 8:2
When lighting the menora you have to light until it remains lit on its own; so too when teaching Torah
Beha'alotcha
Beha'alotcha 8:2
Aharon's sadness was about his shevet not participating, and he was comforted by Chanukah
Beha'alotcha
Beha'alotcha 8:2
The outer flames point to the middle flame, as they represent the spiritual and gashmiyut all in service of Hashem
Beha'alotcha
Beha'alotcha 8:3
Aharon didn't let the candle lighting change him (to let the kavod get to his head) (5632, 5634)
Beha'alotcha
Beha'alotcha 8:4
Each person's contribution to avodat Hashem is fundamentally different, and that was Hashem's nechama to Aharon Hakohen
Beha'alotcha
Beha'alotcha 8:6
Shevet Levi was separate in many ways from the nation, like our gedolim now
Beha'alotcha
Beha'alotcha 8:11
From the Steipler: How could Aharon lift up all those Levi'im? He created some kind of lever platform and each Levi stepped on the platform and Aharon merely pushed a rock and the Levi was lifted. (He is not convinced it's peshat.) (Not in internet version as of 6/2023)
Beha'alotcha
Beha'alotcha 8:15
Going to do the avoda is part of the mitzva, part of their dedication process. Haircut, waving, and avoda.
Beha'alotcha
Beha'alotcha 8:15
In order to achieve greatness, you must aspire to it
Beha'alotcha
Beha'alotcha 8:19
Shevet Levi replaced the firstborns so fewer people get killed for improper avoda (like Nadav and Avihu). A bechor might not have another bechor to learn from, unlike Shevet Levi who will get the mesora and experience from living it with their family.
Beha'alotcha
Beha'alotcha 8:20
Aharon lifted up and waved 22000 Leviim in one day; either it was an incredible act to show Aharon's strength to all, or it was a miracle
Beha'alotcha
Beha'alotcha 8:25
The Leviim learned from 25-30 just to learn the one mitzva of avoda
Beha'alotcha
Beha'alotcha 9:7
We have to yearn to take part in a mitzva even when we are unable to do it completely
Beha'alotcha
Beha'alotcha 9:7
What are they asking why should they be worse off? Because they are tamei! Perhaps they knew the din of Pesach Sheni (Mechilta learns it from a verse in Bo). But that was for a meizid (intentional) or shachach (forgot). They are asking why impure should be worse than someone intentional? (The Steipler told him that the limmud could have come later, as they only undertsood the pasuk that way in Bo after they learned about Pesach Sheni now.)
Beha'alotcha
Beha'alotcha 9:8
Moshe could speak to Hashem whenever he needed; Yehoshua learned everything from Moshe except that each generation is worse than the previous
Beha'alotcha
Beha'alotcha 9:8
Moshe said wait here for your answer and didn't mention himself because he was an anav; Chazal tell us that not knowing Bnot Zlofchad's answer was a punishment for his small act of ga'ava, but they don't say that this time, because there it was a logical answer that he didn't know (sevara) and here it was info he needed from Hashem about Pesach Sheini (a kabbala)
Beha'alotcha
Beha'alotcha 9:19
Bnei Yisrael had to follow the anan, even if it meant short stops, or long stops where they don't want to be
Beha'alotcha
Beha'alotcha 10:2
Torah Or: Teruot are statements of sadness/serious, tekiyot are statements of happiness
Beha'alotcha
Beha'alotcha 10:6
We blow teruot on Rosh Hashanah as they are the best way to get midat harachamim
Beha'alotcha
Beha'alotcha 10:9
We will achieve peace with our enemies only once we are at peace with ourselves
Beha'alotcha
Beha'alotcha 10:9
Shema is a mitzva to say the words, but Shemoneh Esrei it's also to daven in your heart and to pour out your heart to Hashem. Shofar also has an element of tefilla, which is why this verse says to blow and you will be remembered and saved (also can be proven from Rambam Taanit 1:1 and the tefilla of Areshet Sefateinu).
Beha'alotcha
Beha'alotcha 10:10
Finishing the Torah means a day of great joy for Am Yisrael
Beha'alotcha
Beha'alotcha 10:21
Why does the Torah say "Kehatim" rather than Bnei Kehat? The role of Bnei Kehat was to carry the Mishkan, which was very physically demanding. When they reached age 50, they stopped doing it. At that point they were still able to sing and perform other shevet Levi roles, joining Bnei Gershon and Bnei Merari. So it wasn't all Bnei Kehat, but specifically those aged 30-50, as those over 50 were with their cousins.
Beha'alotcha
Beha'alotcha 10:25
Shevet Dan walked slowly and hosted all the weak and injured of the other shevatim
Beha'alotcha
Beha'alotcha 10:30
Yitro was leaving because once Am Yisrael gets the land, he won't have a portion as a convert. Moshe was encouraging him to stay as he will get to stay in Yerushalayim, the best of all.
Beha'alotcha
Beha'alotcha 10:31
Moshe tried to convince Yitro to stay by saying he will be our eyes: 1) Ibn Ezra - He will lead our journey (for the katnei emuna who need a person and don't want to rely on the clouds). 2) Onkelos - To testify to the other nations about what he saw and thereby bring more people into the fold. 3) Midrash: He will enlighten us for everything we miss. 4) He will be as dear to us as our eyes, and a fulfillment of loving the ger.
Beha'alotcha
Beha'alotcha 10:35
Vayehi separates poranut; after is mitonenim, what was before? Running away from Har Sinai
Beha'alotcha
Beha'alotcha 11:1
The nation was complaining about Shevet Halevi taking over, and their cheit was not realizing how bad cheit ha-egel was
Beha'alotcha
Beha'alotcha 11:1
Ramban: They were complaining about entering the desert, which was bad in Hashem's eyes because they should have been happy, not acting forced, worried and begrudging; only Hashem got mad because they muttered/mumbled these complaints out of respect to Moshe, and he didn't hear these complaints.
Beha'alotcha
Beha'alotcha 11:1
Ibn Ezra - Mitonenim is lashon aven (sin); Ramban - complain, rather than follow Hashem be-simcha
Beha'alotcha
Beha'alotcha 11:1
The nation was only LIKE complainers, because there was nothing to complain about and they were just testing it out
Beha'alotcha
Beha'alotcha 11:4
Rashi: They weren't complaining about meat, as they had lots of animals, but were really looking for an excuse to leave Hashem. BY: Then why present it about meat? At that time the only way to eat meat was to eat a shelamim. That meant there were many times they could not eat meat. 1) When the Mishkan was folded up for travel, there were no korbanot. 2) When they were tamei, they could not eat a korban. This includes the day after having marital relations. Any time they had meat meant three days without relations. This was by design to lift up materialism into something spiritual. But that meant they were able to present it as a desire for meat, even though they were really looking for an excuse to leave Torah.
Beha'alotcha
Beha'alotcha 11:4
Bnei Yisrael complained for meat, not just the asafsuf (they all wanted meat but for different reasons)
Beha'alotcha
Beha'alotcha 11:5
Even though the Pasuk says they cried about food, Chazal understood deep down it was about arayot
Beha'alotcha
Beha'alotcha 11:5
Rashi: Chinam means without mitzvot. The asafsuf didn't have animals and Bnei Yisrael did. They gave them of their animals and were concerned they would soon run out. They want to be back in the situation of Mitzrayim before they had the mitzvah of "naton titein" (tzedaka).
Beha'alotcha
Beha'alotcha 11:5
People don't dream of foods they never knew about or tasted before. In Mitzrayim they had fish, kishuim (zucchini), and avitichim (watermelon), but that's it, never dreaming of other foods. Now they eat the manna, which tastes like any food. So they now dream of all those other foods. They want to go back to the way things were before they yearned for those other foods. There is both a bracha and a downside in the manna.
Beha'alotcha
Beha'alotcha 11:5
They were belittling the man by praising the worst fruits and vegetables they got in Mitzrayim, a place blessed with good fruits; they also fondly recall the "daga" - the spoiled fish leftovers they were given, a sign that this was just to belittle the man; that is why this story is connected to the story of Miriam and then the Meraglim.
Beha'alotcha
Beha'alotcha 11:5
Rashi: The manna could not turn into these specific foods (fish, kishuim, etc.) because they are bad for nursing women. Q: Why not become those foods for others? 1) That would require an additional miracle. Instead Hashem made the manna with the ability to become all foods but these. 2) To teach them not to desire foods that are bad for them.
Beha'alotcha
Beha'alotcha 11:6
The nation complained about meat because they did not want to admit their real issue with the man
Beha'alotcha
Beha'alotcha 11:11
Moshe was on too high a level to deal with something mundane like getting meat for people, so he asked for another leader for those needs instead of his level being lowered to that
Beha'alotcha
Beha'alotcha 11:12
Moshe said he did not birth the nation, as a birth mother has a special ability to pacify her baby
Beha'alotcha
Beha'alotcha 11:12
A child gives a father more leeway because he knows a father has his best interests at heart
Beha'alotcha
Beha'alotcha 11:14
Moshe thought having more zekenim to talk to would prevent complaints about meat (even if the zekenim had no meat either)
Beha'alotcha
Beha'alotcha 11:18
If the people asking for meat were really just hungry for meat, they would eat it and be full and regret their actions; by the fact that they wanted more it showed that meat was the pretense and really they did not want the Torah or its rules
Beha'alotcha
Beha'alotcha 11:20
Am Yisrael should realize that they can't survive without hashgacha from Hashem (online versions of this text are incomplete, as of January 2023)
Beha'alotcha
Beha'alotcha 11:26
Rashi (based on Gemara) says that Moshe selected 6 people from each shevet but Hashem needed only 70, which meant 2 would be extra. To prevent the embarrassment of those who would not be selected, Eldad and Medad made themselves small and opted to let the other 70 be selected. That is why they were rewarded with the ongoing nevua.
Beha'alotcha
Beha'alotcha 11:28
It is wrong to even prepare yourself for nevua in the place where your rebbe is
Beha'alotcha
Beha'alotcha 11:29
Why was Yehoshua jealous of Eldad and Medad and not all the zekeinim? Moshe got nevua due to the merit of the nation. So did the 70 zekeinim. Eldad and Medad were not part of that group so they got their nevua due to their own merit. Yehoshua was concerned that people would think they are greater than Moshe. So he suggested to give them communal responsibility, so that people realize it's due to the nation's merit (kalem= yichleh gedulatam).
Beha'alotcha
Beha'alotcha 12:1
We expect even lifnim mishurat hadin from our greatest people
Beha'alotcha
Beha'alotcha 12:1
The greatest attribute to get prophecy is anava (humility) (Nedarim 38a). Eldad and Medad were humble like Moshe. But it is easy to be humble when people are clamoring for your help and guidance. When you are a leader and everyone needs you and honors you, it is much harder. Moshe managed to be humble anyway. Yehoshua suggested giving Eldad and Medad communal responsibility, then they will get some pride and thereby lose their ability to get prophecy.
Beha'alotcha
Beha'alotcha 12:3
Miriam and Aharon suspected the reason Moshe married a Kushit (not Tzipora) was due to ga'ava (feelings of superiority). When the pasuk told us Moshe was humble, it was to say it was not due to ga'ava, but due to his having spent 40 years as the King of Kush. That they didn't know was part of his humility, and that is why Hashem had to be the one to stand up for Moshe's kavod.
Beha'alotcha
Beha'alotcha 12:3
Despite all he did Moshe was able to be an anav because he knew he had to compare himself to the angels he met in shamayim and not to people
Beha'alotcha
Beha'alotcha 12:3
One must be extra careful about ga'ava/kavod because although money can't pay the reward of mitzvot, kavod can
Beha'alotcha
Beha'alotcha 12:3
Being modest doesn't mean not knowing your greatness
Beha'alotcha
Beha'alotcha 12:3
Because Moshe was too modest to stand up for himself, Hashem stood up for him
Beha'alotcha
Beha'alotcha 12:8
Moshe was both an eved, who can come and go in the king's court without issue, and a sar, who is honored when he comes
Beha'alotcha
Beha'alotcha 12:14
Often a bein adam le-chavero is also la-makom
Beha'alotcha
Beha'alotcha 12:16
Haftara: When the satan can't get you to sin, he gets you to do a mitzva the wrong way, like waking you for davening and then talking during leining
Beha'alotcha
Beha'alotcha 12:32
Someone who lives on the edge of the camp lives near where the quail land, and collect as much as he wants. Those in the middle of the camp must walk further and can collect only 10 piles. Why? A regular person walks 10 parsa a day, and in a day-night-day, can walk 30. The camp was 3 parsa. So one who must walk a round-trip of 3 parsa to get a pile, in 2 days and a night can walk ten times, getting ten piles.
Shelach
Shelach 13:1
Intro to Shelach: One must do all the necessary preparations for war (or medicine) and then rely on Hashem for the rest, but a) one who doesn't prep will fail, b) the success is still due to Hashem, not the prep, and c) therefore, sometimes with less prep one can succeed and with more prep one will still fail. That is why Hashem had them send spies, to do their part to prepare for the war
Shelach
Shelach 13:1
Had Am Yisrael not sent Meraglim, they would have received the land as an inheritance, with no argument and no need for weapons. Once they sent spies they need to conquer it. Thus their lack of faith in Hashem's promise caused a direct mida keneged mida. And the ma'apilim made a mistake, as they did teshuva and thought it would go back to before sending spies, receiving the land without a battle.
Shelach
Shelach 13:2
Latur is to check if the land is good, leragel is how to conquer it; each shevet sent its representative to check if it's good, and their cheit was when they decided to also leragel
Shelach
Shelach 13:2
Shelach lecha - how was it for you? 1) So they know the terrain well and can figure out the best way to conquer, 2) Rashi - it's only for you, but Hashem did not want it, 3) it's for your benefit, as now Moshe will live 40 more years as opposed to having to die when they enter Eretz Yisrael right away.
Shelach
Shelach 13:2
The sin of the spies wasn't giving a report; it was the negative opinion of "efes"
Shelach
Shelach 13:2
Hashem commanded them to do that which they wanted (and He didn't want) because only from trying to do His will could they have possibly succeeded (5631. 5632, 5633)
Shelach
Shelach 13:2
In the Midbar they had "Shabbat" and they did not want to enter the real world and do work, like a neshama. (5643)
Shelach
Shelach 13:2
Moshe should choose the best people to evaluate the land, so they will see that it is good (agriculturally, etc.)
Shelach
Shelach 13:2
Why did Moshe send spies? What difference does it make if they are strong or weak as Hashem promised to conquer it? And then why would Yehoshua later risk the same mistake? A: What can be done naturally does not happen with a miracle. So Moshe actually needed to know how strong they are, so he can know how much would happen naturally and how much via a miracle. They then revealed it to everybody. Yehoshua didn't publicly spend the spies, but did it in secret, so it wouldn't ruin his plans.
Shelach
Shelach 13:2
Midrash rabba: When you send a lazy person on a mission it is like vinegar to the teeth and smoke to the eyes. What does laziness have to do with it? Moshe wanted to know how to naturally conquer the land. The spies said they are too strong and it can't be done naturally. Instead let a miracle kill all the inhabitants and we can then just go take the land without a war. Chazal interpreted their reason as being due to laziness.
Shelach
Shelach 13:3
Answers (from Urim Vetumim) are not always the best idea, but the best answer to the question asked
Shelach
Shelach 13:3
Rashi here says the spies were kosher when they were appointed and Rashi 13:26 says they left already bad. Rashi also already said that Hashem did not want spies and He is leaving them room to make a mistake. How? It was not fitting to send these heads of tribes to be spies as it is a dangerous mission. When Hashem told Moshe to send them ("al pi Hashem") that left room for them to think there might actually be an issue, and because of their discretion Moshe chose them. Thus, as soon as they left they already suspected that either Moshe chose them as an insult to their honor or that there is actually an issue with the land.
Shelach
Shelach 13:11
Moshe purposefully chose a representative from Menashe, knowing some will choose to live outside Israel, hoping it would help
Shelach
Shelach 13:16
Yehoshua and Kalev represent legitimate paths of Avodat Hashem when dealing with detractors - one constantly disagreeing, and one agreeing until the last moment
Shelach
Shelach 13:16
Moshe davened for Yehoshua and not Calev, because Calev was married to Miriam, which would keep him from going astray
Shelach
Shelach 13:16
Sota 34b says that Moshe prayed to save Yehoshua from the plans of the other spies. But Rashi 13:3 says they were still kosher when they were appointed. So why did Moshe change his name? And if he knew they would be bad, why did he still send them (Hashem didn't even want it)? A: Moshe didn't know. But Rambam Sanhedrin 10:1 says that a judge has to rule based on his knowledge and not just follow the intuition and decision of others. Moshe prayed that Yehoshua would be able to, and not just follow their lead. That was Moshe's intent, but min hashamayim it turned into a prayer to save him from their bad plans.
Shelach
Shelach 13:16
Tosafot Yeshanim: Moshe renamed Yehoshua (or prayed for him) due to his humility. He knew that Yehoshua was so humble that he would not disagree with his wise peers. Therefore he had to pray for him. He knew Calev wouldn't be so humble so as not to disagree.
Shelach
Shelach 13:17
They saw the negev first, because an honest salesman will mention the inferior parts first
Shelach
Shelach 13:23
Why didn't they take wheat and barley? Yoma 75b - Merchants sold them wheat and barley in the desert. Q: So why didn't they take olive oil and date honey? Footnote in name of Chatam Sofer: 1) They tasted them in the manna ingredients. 2) What normally blesses those in Eretz Yisrael went instead into the manna, and therefore they weren't good items to take back to the desert.
Shelach
Shelach 13:27
The spies started out by praising the land. They needed to for their plan to work. In order to conquer someone stronger, the solution is often to siege them and cut off their supply line, as no place has everything (that is the point of the blessing of borei nefashot). But in Eretz Yisrael they saw they had everything, and really they can survive on just what grows there. Therefore they can't be conquered. So, the praise of the land as being so good is part of the explanation for why they can't conquer it.
Shelach
Shelach 13:30
Kalev was not successful and Hashem counted it for good; we have to try even for things at which we may fail
Shelach
Shelach 13:30
The nation was afraid that Eldad got nevua because Moshe died and Yehoshua would bring them to Eretz Yisrael; Calev quieted them because the miracles weren't due to Moshe
Shelach
Shelach 13:30
Calev quieted the people to hear Moshe (Rashi- to hear Calev)
Shelach
Shelach 13:32
The sin wasn't lying, but rather presenting it as bad news
Shelach
Shelach 13:32
The land has giants and eats its people - meaning only the fittest and strongest survive the land's terrible conditions
Shelach
Shelach 13:33
The meraglim answered questions Moshe didn't ask of them: He wanted to know the best way to conquer the land, whether to lay siege to one city or multiple cities at once, if they needed axes, etc. They answered whether to go or not. Moshe's mistake was that he thought they all had the same intention as he did.
Shelach
Shelach 14:1
Sota 31b - They cried for no reason on Tisha B'av so Hashem will give them a reason. Q: Was the churban decided then or just its date? A: Tehillim 106:24-27 - "They scorned the desirable land... Therefore He swore concerning them, that He would overthrow them in the wilderness; and that He would cast out their seed among the nations, and scatter them in the lands." We see that the churban and galut was decided then already.
Shelach
Shelach 14:2
The nation complained against Moshe & Aharon - not personally, but as Hashem's shlichim
Shelach
Shelach 14:4
Am Yisrael thought that if conquering the land would be a neis, Hashem could conquer Mitzrayim for them, and if by nature, they may as well go back to Mitzrayim to be enslaved rather than get killed
Shelach
Shelach 14:6
Eretz Yisrael is only ochelet yoshveha when they are not shomea devar Hashem, but it won't eat up Am Yisrael if they enter
Shelach
Shelach 14:7
The fact that there are downsides makes Eretz Yisrael even greater - you can't appreciate what's good without some bad
Shelach
Shelach 14:9
Iyov was a tzaddik who complained so that people would understand why he was worthy of suffering. He complained to protect Hashem's honor.
Shelach
Shelach 14:9
Midrash: How do you know you were grasshoppers in their eyes? A: Because they weren't self-confident and saw themselves that way, that is how others saw them too. (5660)
Shelach
Shelach 14:9
The nations will not fight us, much like bread does not fight against those who eat it
Shelach
Shelach 14:13
When they just left Mitzrayim, Mitzrim thought everything was poel ra, but after months of hashgacha in the desert, it's clearly poel tov, so the reason to not enter the land is not out of hatred, but out of being too weak (like a force that slows down in a chemical process)
Shelach
Shelach 14:13
Rashba: Moshe might have been willing to have Am Yisrael be punished and he gets to become a new, big nation, but the chillul Hashem of people thinking Hashem is stronger than the gods of Mitzrayim but weaker than the gods of Canaan made Moshe not tolerate that option.
Shelach
Shelach 14:13
Moshe said that people will think that Hashem was stronger than the gods of Mitzrayim but not the gods of the 31 kings in Canaan
Shelach
Shelach 14:21
Had we lived in a miraculous fashion without the sin of the meraglim we would have spread Hashem's message to the world just through our existence
Shelach
Shelach 14:23
Those above the age of 20 died in the desert. Those below 20 and not yet at puberty survived and entered Eretz Yisrael. Those below 20 who were at puberty, it depends on if they were part of the problem. Bava Batra 121 - Tu B'Av is happy because they stopped dying. Tosafot - Wouldn't they just know when they turn 20? Rabbeinu Tam - in the last year the decree was cancelled and some 15000 of those who were supposed to die survived. Ra'avad - Had they all done teshuva they all would have survived. This is a message for us now in galut.
Shelach
Shelach 14:24
(Exists only in footnotes of Mosad HaRav Kook edition) - Why does Hashem praise only Calev for following him, when Yehoshua followed him as well? Because the reward mentioned is his sons would inherit the land, and Yehoshua did not have sons to inherit him.
Shelach
Shelach 14:28
For each claim the spies/people made there was mida keneged mida
Shelach
Shelach 14:29
Those above 60 were not going to have to fight so they had no reason to doubt Hashem and believe the meraglim
Shelach
Shelach 14:29
Bava Batra 74a says that Rabba bar bar Chana once was shown the dead of the midbar (desert). He tried to take a corner of their tzitzit to help rule on a disagreement but was unsuccessful. The rabbis asked him why he didn't just count the knots there? From the fact that Hashem stopped him from taking the tzitzit and then had him forget to do something so seemingly obvious, we can learn that Hashem does not want us to resolve issues by digging through old stuff, but rather by figuring out the correct halacha from the sources.
Shelach
Shelach 14:33
Just like an eshet ish who strays is assur to her husband, Am Yisrael strayed from Hashem and even with teshuva will have to die in the desert
Shelach
Shelach 14:34
A year for each day of spying is actually rachmanut, as it is better than being completely destroyed
Shelach
Shelach 14:34
It says "a day for each year" rather than "a year for each day" because while punishing and reprimanding Am Yisrael, Hashem is still the benevolent Father and wants to remind us that knowing that He will punish us a year for each day, he helped the meraglim tour all of Israel in just 40 days and not longer.
Shelach
Shelach 14:36
From speaking bad with nothing to gain (lashon hara) leads to kefira of Hashem (saying the giants are stronger)
Shelach
Shelach 14:41
Only death atones for chillul Hashem, so even though you did full teshuva you can't conquer Eretz Yisrael now
Shelach
Shelach 15:2
Even someone volunteering has new obligations, as he is now on a higher level
Shelach
Shelach 15:3
Mitzva of nesachim came now, as until cheit hameraglim a yachid could bring a korban without it
Shelach
Shelach 15:16
Mishpat is temporary and subjective, Torah is eternal and objective
Shelach
Shelach 15:20
In order to have beracha in our homes, whenever we make bread we separate challah
Shelach
Shelach 15:21
To fix the rest of the food, one can be mafrish the tiniest amount of challah; to give it to the Kohen one needs to "give" a certain shiur - those halakhot are the peshat of the pesukim
Shelach
Shelach 15:22
First Hashem had to speak (dibbur) 2 mitzvot to establish who He is, then the rest of the mitzvot can be commanded (tzivuy), so someone who does AZ is willing to do any of the aveirot, because he does not grant the premise of Hashem being in charge
Shelach
Shelach 15:28
A person does not accidentally commit a major sin (Avoda Zara) without many smaller accidental sins first
Shelach
Shelach 15:30
Sinning because you don't think the Torah is binding or from Hashem is worse than sinning to anger Hashem
Shelach
Shelach 15:32
Sifri: They kept 1 Shabbat, but already the second they were mechalel. BY: Why are they all at fault for what one person did? For most mitzvot, a person is faulted if they could've stopped their friend from sinning, but they are not charged with having performed that sin. But when it comes to Shabbat, the Shamor-Zachor connection means one has not fulfilled his zachor if those around him have not done the shamor. Why did they let the person sin once they warned him and then locked him up? They should have stopped him beforehand.
Shelach
Shelach 15:32
Rashi: Mekoshesh next to avoda zara as chillul Shabbat is like avoda zara. Gra: Tzitzit is next to them as it is also equal to all the mitzvot. There are 39 melakhot, and tzitzit have 7-8-11-13 wraps, which is also 39, but also broken down to the categories of the melakhot.
Shelach
Shelach 15:32
Bava Batra 119 - Moshe knew the mekoshesh (wood gatherer) should die, he just wasn't sure what kind of death. Tosafot - Why not just chenek (strangulation), which is the default? Maybe it's like avoda zara. Griz: It could be because the punishment wasn't yet decreed in the Torah.
Shelach
Shelach 15:32
The mekoshesh had positive intentions - to show that halakha applies in the desert too (online versions of this text are incomplete, as of January 2023)
Shelach
Shelach 15:33
A psak can come by comparing with logic or by learning out with klalei ha-talmud
Shelach
Shelach 15:33
Da'at Zekeinim - Why is the story of the mekoshesh (wood gatherer) adjacent to the chapter about tzitzit? When the mekoshesh violated Shabbat, Moshe told Hashem that had they been allowed to wear tefillin on Shabbat he would have remembered not to. Hashem answered that He is giving tzitzit as a reminder, and tzitzit are worn on Shabbat too. Q: But the mekoshesh did it on purpose! That's why he was killed! A: Targum Yonatan and Tosafot Bava Batra 119b - The mekoshesh had positive intentions. When they were told they would die in the desert and not go to Eretz Yisrael, people started to say that they are no longer obligated in the mitzvot. He decided to sin so that everyone would learn from his punishment by death that the mitzvot still apply. Therefore, his desecration was to remind people of the mitzvot - the same role that tzitzit would serve. That is why it says "ledorotam" so that we know it is not only for that generation. (Also, it applies even when we don't have techelet. That explains why the word appears between the mitzvah of tzitzit and the mitzvah of techelet, and not after the mitzvah of techelet).
Shelach
Shelach 15:38
We don't wear techelet today because we need a mesoret (tradition) even to explain the metziut (reality) - you can't know it's a shor (ox) without a tradition, and we also can't decide it's the right snail, even with all the proofs in the world, without a tradition.
Shelach
Shelach 15:39
Tzitzit work to remind you only if you previously learned about all the mitzvot and their halakhot
Shelach
Shelach 15:39
Rashi: Tzitzit - 600 gematria, + 8 strings & 5 knots; for Beit Hillel with 6 strings? 2 came from Hashem
Shelach
Shelach 15:39
One should not prioritze efforts for deveikut over actually doing the mitzvot at their proper time (doing mitzvot when you feel like means it's not a mitzva but a fulfillment of your own desire)
Shelach
Shelach 15:39
Even if Rashi's gematria doesn't add up, the ikar is to see the tekhelet, which will remind you of the kisei hakavod and through that all the mitzvot
Shelach
Shelach 15:39
From this verse Rabbeinu Yona learns a prohibition to even think about doing an aveira. Rambam disagrees. Rema 34 says if one violates a prohibition without lashes he is rabbinically disqualified from being a witness. That would mean that according to Rabbeinu Yona no one is worthy of being a witness.
Shelach
Shelach 15:39
There's a stira in the Rambam whether merely looking at arayot is a Torah or Rabbinic prohibition. Griz: It's from the Torah, but it's in the category of "arayot" only Rabbinically, a nafka mina for yehareg va'al ya'avor.
Shelach
Shelach 15:40
Hashem created the world with ways for us to perfect it and achieve its full potential
Shelach
Shelach 15:41
From Tzitzit we learn that daytime mitzvot begin before netz (alot)
Shelach
Shelach 15:41
Each person must find the mitzva that he relates to and excel at it
Korach
Korach 16:1
Korach was a Levi who wanted to be a Kohen. The sons of Reuven thought they should keep the kehuna. They convinced the others to join their protest. Mosad Harav Kook footnote version: Why 250 men? Korach took 23 - a small Sanhedrin - from each shevet, besides Levi. 11*23= 253, subtract On, Datan, and Aviram. In other words - Korach was trying to get all the power, including appointing all new judges.
Korach
Korach 16:1
Sanhedrin 109b compares Korach to one who made a bad purchase. Why? A person who buys something bad is still left with the bad item, while Korach was left with nothing? Korach's mistake was that he saw that he was the ancestor of Shmuel and 24 mishmarot of kehuna, and thought he was destined to greatness. He had to be punished, but his punishment caused a great kiddush Hashem and strengthened belief in Moshe and the Torah. Therefore, the reward for his death was having Shmuel and the kohanim descend from him.
Korach
Korach 16:1
Techelet helps you remember the mitzvot one at a time; Korach's beged of all techelet tried to jump it all at once
Korach
Korach 16:1
Avot 5:20 - Hillel and Shammai's machloket was lesham shamayim and will last. Korach's wasn't and won't last. If it's leshem shamayim, the person isn't intending to anger or annoy the other side, but just wants the truth to come out. And the person will admit the truth if it's shown to him. But if the person's goal is just to annoy and cause trouble, he will do it even if he is wrong/lying, and even if he knows he will be unsuccessful.
Korach
Korach 16:1
The people first sided with Korach because they complained about Moshe leading them, and they wanted no one in charge. But then Korach changed to wanting to be in charge, and most people stopped following him, as they saw he had that as his motive. This is the way of a machloket not for the sake of heaven - each person is pulling in his own direction.
Korach
Korach 16:1
Korach took the different claims against Moshe and combined them into one, even if eventually they will conflict with each other
Korach
Korach 16:1
The 250 men were tzaddikim who were trying to reach a level of deveikut and ahavat Hashem that was not becoming of them (and all had different motivations and therefore different punishments)
Korach
Korach 16:1
The pasuk doesn't name all the people who joined Korach, but the nesiim were among them (as hinted by words in the pasuk), and it does name them at the beginning of the sefer during the chanukat hamishkan, as the Torah is deracheha darchei noam, and prefers naming them for good and leaving out their names for bad.
Korach
Korach 16:1
Korach wanted to complain long before, but he had to wait for Moshe's popularity to wane (not like Ibn Ezra that this story took place earlier)
Korach
Korach 16:1
Korach was not a great man. He was an apikores and denied Moshe's Torah and its divine origin.
Korach
Korach 16:1
1) Wanting to be better/more is ok if it's leshem shamayim 2) Relying only on your own knowledge is rebellion 3) Disagreement is ok if in the end everyone is mevatel himself to ratzon Hashem 4) Those trying to hide/distance need help not to go too far (like Aharon), same with those striving to be close (like Korach) (5635, 5638, 5644)
Korach
Korach 16:1
Korach, a grandson of Kehat, hurt (hik'ha) the teeth of those who raised him. Why? Rashi Vayikra 26:20 - If a storm ruins a field, one who plowed & sowed feels it more. Korach's parents/ancestors tried to raise him to be great and were greatly hurt.
Korach
Korach 16:2
Sanhedrin 110a says the 250 men were great scholars who knew to declare rosh chodesh and leap years. Why is that relevant? Also, how could anyone doubt Aharon being legitimately Kohen Gadol if everyone saw with their own eyes that the Shekhina descended on the mishkan due to Aharon? Korach thought that just like if Beis Din declares Rosh Chodesh incorrectly it is still valid, so too Hashem accepted Aharon but didn't actually choose him. That is why Korach brought those who know to calculate the months along for his rebellion.
Korach
Korach 16:3
There are two kinds of jealousy - wanting good for yourself too and wanting bad for others; Korach's was the latter (inferior) kind
Korach
Korach 16:3
Korach's rebellion was only after the episode of the spies (Ramban - the people were angry at Moshe for not praying for them). Until now they thought the miracles might be due to Moshe's merit. But now that they were not saved by Moshe praying, they thought it was the merit of everyone, as everyone is holy. If so, why is Moshe the leader? Moshe had them bring the ketoret so Hashem could choose who is holy, and it's not because of everyone's merit.
Korach
Korach 16:3
Korach, Datan & Aviram had the 250 people make believe that they just happened to be there in order to have the crowd there agree with them
Korach
Korach 16:4
Yalkut 750 - They suspected Moshe of an affair with a married woman! How could that be? 1) They saw that the women sided with Moshe at the golden calf, with the spies, and every other complaint and argument they had with him. 2) It's not literal. Just as Shabbat 55a says it is considered that the sons of Eli had relations with married women as they tarried to bring their offerings, causing delays in returning to their spouses, so too since they accused Moshe of coming up with the mitzvot on his own rather than it being from Hashem, when Moshe gave them the mitzvah of nida, he was also doing something that caused them to be apart from their wives, tantamount to an affair with a married woman (but obviously not literally so).
Korach
Korach 16:5
Gemara Yoma: Manna resolved disputs. Why was the miracle with the ketoret necessary? Such proofs would never convince them, as they have thousands of excuses. (Not in internet version as of 6/2023)
Korach
Korach 16:7
Moshe told the Leviim that Hashem would get madder at them than at others, because they have some avoda/kedusha and just look greedy
Korach
Korach 16:9
If the Leviim were asking for kehuna, why did Moshe think leviya should be enough for them? What does it matter that Hashem selected them? Moshe is telling them that they are lessening their honor and stature. If Hashem chose them, they are above everyone else. If Moshe chose them as they claim, they are not. And if they take the honor for themselves by force, there is no honor in it at all.
Korach
Korach 16:9
Some argue in order to gain. But some argue knowing they won't win, and sometimes knowing they'll lose, because they just like causing strife. That's what Moshe is saying to Korach: you don't stand to gain.
Korach
Korach 16:12
Datan & Aviram did not think Moshe could help them with their claims, wanting either the melukha or double portion
Korach
Korach 16:12
Why does it say "lo naaleh" (we won't go up to see Moshe) twice and why did Moshe get mad after only the second time? Moed Katan 16a learns of a Beit Din summons from this pasuk. Moshe was calling Datan and Aviram to beit din. But Moshe also has a din melech. They refused to recognize that as well. A talmid chacham can be mochel on his kavod while a melech can't. They said it twice to refuse both aspects, and that is why Moshe got mad at the second one.
Korach
Korach 16:14
People in machloket don't listen to themselves and can end up saying the most absurd things
Korach
Korach 16:14
Seemingly there is a great proof that Moshe did not choose whom to honor on his own and it's all from Hashem: If it were Moshe, wouldn't he give his shevet a portion of land in Eretz Yisrael? Korach and his men thought that this was deliberate by Moshe, to give him deniability in case anyone pointed it out. And he specifically chose the one thing to not do was in Eretz Yisrael, where he thought they would never get. And that is why they waited until after the episode of the spies to make this claim. He previously could have quieted their claim with this proof. But now that they would not be getting to Eretz Yisrael, they can once again claim that he is making it all up and doing it for his own honor and his family's honor.
Korach
Korach 16:14
Datan & Aviram said that Moshe was teasing them by giving mitzvot hateluyot ba'aretz when they weren't going to make it to Eretz Yisrael
Korach
Korach 16:15
In general, people complain about a leader who takes money, as he won't criticize or rule against someone who supports him, or a leader who specifically calls out and embarrasses a specific person (even by inference). Moshe says he never took a donkey - no claims of monetary wrongdoing - and he never hurt any one of them - i.e., he always gave general critique in plural ("hamorim" "mamrim" etc.).
Korach
Korach 16:15
Moshe didn't take a donkey, but he did take food, as it is in the public interest that he eat their food rather than waste time earning his own living
Korach
Korach 16:15
Hashem does not answer the tefilla of people who don't show hakarat hatov to their fellow Jews
Korach
Korach 16:23
A human king who has a region or nation causing him problems has to give a collective punishment to the whole area or group, as how can he know which individuals there are for and against him. But Hashem does know, so He does not need to punish everyone. This shows that Moshe and Aharon understood Hashem saying He will destroy them to be referring to everyone, and not just Korach and his men.
Korach
Korach 16:28
Moshe was willing to put everything on the line because he if he didn't prove he was chosen all the mesora is at risk
Korach
Korach 16:28
Moshe normally asked for rachmanut but now asked for punishment via a neis, because the whole mesora was at risk
Korach
Korach 16:29
Why didn't Moshe daven for adat Korach and why were children included in his punishment? The members of adat Korach were gilgulim of the dor haflaga and the anshei Sedom, so there was no hope of merely admonishing or punishing them, but they needed to be completely destroyed.
Korach
Korach 16:29
Not only did they deny that Moshe is fit to lead them, but they also denied that he ever did them any good
Korach
Korach 16:30
Ibn Ezra - Yesh meayin for ground to open; Ramban - It's not, but not normal for it to open and not remain open
Korach
Korach 16:32
Their possessions were swallowed up too to make them have no zekhuyot of even their possessions helping righteous people
Korach
Korach 16:37
We praise those who choose to do the right thing; we don't praise the sun and moon because they have no choice
Korach
Korach 17:2
They donated the shovels regardless if their mincha was accepted (Rashi-Holy because they were used for this minchat pasul; Ramban- Hashem made them holy now as an ot zikaron)
Korach
Korach 17:6
The people were accusing Moshe of indirectly murdering everyone by having them bring a ketoret, which they already knew caused death as it killed Nadav and Avihu. In fact, they further claimed, how does this prove whether they were worthy for kehuna, as Moshe says Nadav and Avihu were worthy of kehuna and died anyway. So they are saying Moshe has blood on his hand for having them do something so deadly. Which is why the immediate solution is to use the ketoret to save their lives, proving that it's not the ketoret that killed them, and indeed, everyone is worthy of being a priest, gatekeeper, or singer (and the punishment was not due to a lack of worthiness).
Korach
Korach 17:6
The nation thought that if Moshe was mochel on his kavod that Hashem wouldn't punish them for disrespecting him
Korach
Korach 17:6
Why would they think Moshe killed Korach's men? Why did they wait a day ("lemochorat")? And how does a new plague convince them? A: Hashem was ready to destroy them as they all were doubting Moshe. Moshe pinned all the blame on Korach for inciting them. So only Korach and those close to him were punished. But everyone else knew in their hearts they doubted Moshe too. They saw that the punishment was only those who openly questioned Moshe, and Moshe punished them, and not all the others because he can't know what's in their hearts. So they thought it was Moshe and not Hashem. When the night passed and they were fine (not even getting a minor punishment), they claimed this against Moshe. Then the plague can serve a double purpose, for complaining now and their previous doubts of Moshe.
Korach
Korach 17:10
Hashem can save one person and punish all those around him, so even if an onesh is coming to your surroundings you should do teshuva
Korach
Korach 17:13
Rashi: Aharon forced the malach to stop, and the malach wanted to continue Hashem's work, but Aharon was able to convince him that Moshe's work is also from Hashem. And in a way Moshe is better than a malach - he can speak to Hashem at will. That is why Aharon tells the malach to go talk to Moshe and Hashem at the entrance to the Ohel Moed.
Korach
Korach 17:17
Korach mistakenly thought that kehuna wasn't something inherent, but just being capable for the job
Korach
Korach 17:23
In Torah, the process, even without results, is of value
Korach
Korach 17:23
Why specifically shkedim? They grow faster and are bitter at first, so they are a sign of swift justice for those doing wrong (as can be seen in Yirmiya's nevua too).
Korach
Korach 17:24
Even after Aharon's staff flowered they still checked their staffs to see that it was theirs and not switched (they still doubted)
Korach
Korach 18:7
The avoda is a matana, and by nature we run after matanot, so the avoda should be something the Kohanim pursue so much that Chazal have to make takanot to do a lottery and no one will get hurt like in the incident with running up the ramp
Korach
Korach 18:26
We need a limud to teach that produce brought into Eretz Yisrael is not chayav in teruma
Chukat
Chukat 19:1
Rashi: The nations ask the reason for this mitzva. Midrash: This mitzva is purposefully hidden and will be revealed in the world to come. Pesukim in Devarim describe nations being impressed with the Torah and its wisdom. So wouldn't we be able to give a better answer? The chok is not the reason for parah, but why the pure become impure while the impure become pure. That is necessary so that no one tries to understand Hashem's way at the time of a tragedy - which is when tumat met is transferred.
Chukat
Chukat 19:1
Connect Korach to Para: [Chizkuni - a lot died with Korach; Abarbanel - they were low on ash due to Korach; Ramban - part of list of matanot kahuna (Kohen does para)] Netziv - The 250 should have wanted more tahara rather than more kedusha
Chukat
Chukat 19:2
Why is there tumat met? 1) To not hang around the dead and cry too long. 2) So people won't try to consult with the dead. 3) Chullin 122a - Due to kavod haberiyot (of the dead), as that way we won't make our dead into a rug or dish. The more chiba (love) there is for something, the more tuma it has. The Sadducees didn't understand this, but the proof is that even a Kohen Gadol becomes av hatuma, while a dead donkey's bone are tahor.
Chukat
Chukat 19:2
The whole Torah is like para aduma in that we follow the gedolim and not our understanding
Chukat
Chukat 19:2
Every mitzvah purifies a person, not just para aduma
Chukat
Chukat 19:2
Every mitzvah is a chok, even when the Torah gives the reason
Chukat
Chukat 19:2
Para is deurayta since it is mekhaper for the egel
Chukat
Chukat 19:2
In mara Hashem specifically gave para as a mitzva so they would also have a mitzva whose logic they didn't understand
Chukat
Chukat 19:2
Why "zot chukat" before "daber el Bnei Yisrael?" Tosefta Sanh. 3 - Red heifer can be burnt only once Beit Din of 71 judges orders it. Sanh. 16 - Moshe is in place of the 71. So parah must be burnt at his command, which is part of the chok.
Chukat
Chukat 19:2
Why is para aduma the chok that Shlomo can't understand when there are many chukim? Why is it specifically the one the nations mock us about? Especially because Rav Moshe Hadarshan explains that the para aduma atones for the eigel hazahav! Hashem actually commanded the para aduma in Mara, before the cheit ha-eigel took place. This goes against Rambam Teshuva 5:5 about free will. Whatever answer we will give still hints to us needing to do the sin of the eigel because it was pre-ordained. If so, how could they be punished? So Hashem tells us it's a chok and we don't understand. The chok we can't explain is this point. This is the question Shlomo was stuck with and the point the nations can't handle, making it more difficult than just any chok.
Chukat
Chukat 19:2
Torah Or- Para aduma is a sign that in life we are not expected to be poresh more than the 613 mitzvot (no need to be an ascetic)
Chukat
Chukat 19:2
Chok is not because of lack of logic, but "nechkak" from Torah sheba'al peh
Chukat
Chukat 19:2
Why does it say zot chukat before daber el Bnei Yisrael? Tosefta Sanhedrin ch. 3 - The red heifer can be burnt only once Beit Din of 71 judges orders it. Sanhedrin 16 - Moshe is in place of the 71. Therefore the parah must be burnt at his command. Therefore part of the chukat haTorah is that Moshe has to tell them to burn the parah.
Chukat
Chukat 19:2
From the Parah paradox we learn that to fix a bad mida (and get to the middle) you must go to the opposite extreme
Chukat
Chukat 19:3
Why is the red cow given to Elazar, skipping over Aharon? Rashi: Red cow atones for the golden calf that Aharon made, so this prevents his embarrassment (Sota 32b: ola and chatat are at the same spot on the altar).
Chukat
Chukat 19:14
People should view their time as precious, as death is imminent, in order to learn and do as much as possible
Chukat
Chukat 20:5
Meraglim did not bring shemen or dvash because they were able to taste that in the manna
Chukat
Chukat 20:8
This rock-hitting incident is the same one described in Beshalach. The Torah often shares different details of the same event in 2 locations.
Chukat
Chukat 20:8
Why does the verse say both to talk to the rock and water will come out and that you will be able to give water to the congregation and their animals? Obviously if it comes out they will drink it! Berachot 40a - People can't eat/drink before providing for their animals. That applies specifically to their own item. But a person can gift an item to his friend before giving any to the friend's animals. This water was going to be a gift from Moshe to them, allowing them to drink right away. When Moshe hit the rock twice, lots of water came out, allowing all the people and animals to drink right away anyway. (Not in internet version as of 6/2023)
Chukat
Chukat 20:8
Moshe was supposed to talk to the rock to get out water that was already there, and then hit the rock to turn it into a lot of water
Chukat
Chukat 20:8
Moshe should have shown Bnei Yisrael how to act in Eretz Yisrael when they no longer have hashgacha; bring the mateh but don't use it
Chukat
Chukat 20:8
Moshe's sin was: Rashi - hitting not talking (but that's also a miracle and why bring a stick), Rambam - saying morim and getting angry (but it's tochacha, and why was Aharon punished), Rach - Saying notzi as opposed to yotzi, taking credit for it (but it was said bederech teima). Best answer: Hitting the rock twice.
Chukat
Chukat 20:8
Am Yisrael couldn't attack other nations with Aharon Hakohen around as he was a rodef shalom, so him dying (and ananei hakavod leaving) was a prep to be able to conquer others (5654)
Chukat
Chukat 20:8
Instead of a miracle that showed Hashem's greatness, Moshe used a miracle that showed his greatness
Chukat
Chukat 20:10
The demand of water from Moshe was inappropriate as they should have davened to Hashem and asked Moshe to daven too. Moshe's mistake was not making it clear that Hashem will be providing water from the rock, making it seems too much like a coincidence. Footnotes: Hashem wanted them all to learn that a silent rock fulfills His will and so should they.
Chukat
Chukat 20:10
Moshe was punished for what he said to the nation. So strictly? They were being rebellious! Ramban says that Moshe said in plural that "we" will take water from the rock, giving himself credit. How could Moshe Rabbeinu have taken credit for something like that? Clearly he didn't, but was saying how could we do that, clearly it's Hashem. But Avot 1:11 tells sages to be careful with their words to not be equivocal and say something that can be interpreted in a good and bad way. Moshe was punished for not having been careful enough, leaving open the possibility that one can think he is taking credit for the water coming out of the rock.
Chukat
Chukat 20:11
Blessing is in (quality) holy contact from Hashem, not in quantity
Chukat
Chukat 20:12
What was Moshe's sin for which he won't enter the land? Why bring the stick along to talk? And why the double language of "vehotzeita mayim" and "venatan meimav?" In reality, Bnei Yisrael were not worthy of a miracle to get water now, and they previously saw the miracle of Moshe hitting the rock. Now Hashem wanted them to see the miracle of Moshe talking to the rock to get water. But that would only have been a bit of water, not enough for them. But they would see it and believe, and then be on the madrega for the miracle of water coming when Moshe hit it again. When Moshe hit it twice, enough came out right away, missing that opportunity to help everyone's emunah.
Chukat
Chukat 20:12
Why is talking to the rock a greater sanctification of God's name than hitting it? Yalkut (763) - Talking is to teach a chapter on it or next to it. This would have taught everyone that those who learn Torah will never be lacking. (Not online 6/2023)
Chukat
Chukat 20:16
Am Yisrael thought Moshe was a malach, and he is the malach referred to as taking them out of Mitzrayim, which is why they were so surprised when they thought he died during matan Torah
Chukat
Chukat 20:23
We can't detest the Mitzrim since they helped us, but we should not feel korva to them
Chukat
Chukat 20:23
Rashi: Aharon had to die because they were about to get close to Eisav's land and people (Edom). An important lesson about choosing proper company and stating the truth even when it is disadvantageous.
Chukat
Chukat 20:26
Neshika is the best death, because with yesurin it means the body is fighting with the neshama whether to live
Chukat
Chukat 20:26
Aharon was not naked; he was removed only of the 4 begadim of the Kohen Gadol
Chukat
Chukat 21:4
Being so close to Eretz Yisrael made the small distance left intolerably far
Chukat
Chukat 21:5
Am Yisrael said they didn't have bread and water, when they actually did, because they meant they didn't have the ample supply regular nations have, as our situation was a test in emuna and bitachon that they did not want; The snakes were there all along, and only now did they see them and realize that Hashem had been protecting them from these snakes the whole time.
Chukat
Chukat 21:6
The snake could not be removed because it was due to lashon hara, and Hashem does not save us from effects of lashon hara
Chukat
Chukat 21:7
Our spine can turn into a snake, when we follow our ta'avot rather than our sechel; the nation was asking Moshe to remove their internal and external snake
Chukat
Chukat 21:7
Moshe can't join this shira because he is not on the madrega of ba'alei teshuva (5637, 5638, 5650, 5652)
Chukat
Chukat 21:8
It's not the snake that cures, but the kedusha from Hashem. If the snake actually cured, they would say it's a coincidence. It is a greater miracle that Hashem is able to use the same item that hurt to also cure. Footnotes: Why did the snake hurt them? They complained about manna, which had many flavors, so they were punished by a being that all its food turns to dust.
Chukat
Chukat 21:8
Part of the cure for the snakes is to use a snake; part of the cure for their lashon hara was to realize that
Chukat
Chukat 21:9
The cause of the problem also contains the cure
Chukat
Chukat 21:18
One who can't learn but instead supports others so they can learn gets reward like the one who is learning.
Chukat
Chukat 21:20
Torah is compared to a well, as one who understands the 13 midot etc. well can "add" to the Torah
Chukat
Chukat 21:27
We will have to give din ve-cheshbon for all the times we let our ta'avot (nefesh behemit) defeat our sekhel (nefesh sikhlit)
Chukat
Chukat 21:27
Torah Or- The battle for Sichon's capital of cheshbon is a mashal about our yetzer hara: Sichon did everything thought out, and all the soldiers followed his direction - that is the only way to defeat the yetzer hara
Chukat
Chukat 21:34
Moshe was not afraid of Og's strength/size, but on the zechut of the mitzva he did (telling Avraham that Lot was captured), which led him to live 500 years
Balak
Balak 22:1
Moab compared Am Yisrael to an ox eating. Shabbat 140b - The ox salivates over and ruins the pile of food from which it is eating. Even though Am Yisrael was told not to fight/conquer Moav, they still bothered and belittled them, making their lives miserable. They could do nothing about it and it made them look weak in front of the other nations, like the ruined food of the ox, that the donkey doesn't want to eat.
Balak
Balak 22:2
1) Balak is first mentioned without it mentioning that he is king, because he suddenly didn't feel like king when he saw Sichon and Og fall. 2) Whenever a rasha looks (vayar) it's bad - as proven from Cham, Sarei Pharoah, Shechem, and more.
Balak
Balak 22:3
Balak hired Bilaam, making Balak worse. Sanh. 90a: Bilaam has no place in olam haba. Horayot 10b: Balak brought 42 korbanot and merited Rut to come from him. Balak acted out of fear, so we can't fault him. Bilaam acting money/honor is bad midos.
Balak
Balak 22:5
Rashi: Why would Hashem shine His shekhina on a non-Jewish prophet? So the nations won't be able to claim if they had a prophet they would be good. Q: Now they got a bad prophet? So how did that help? A: He actually was good, but when he was so sought after he got proud and haughty, which corrupted him. This showed the nations that prophecy is not for them.
Balak
Balak 22:6
Balak wanted Bilaam to curse Am Yisrael, not because the curse would be effective, but to instill courage in Moav to fight Am Yisrael (thinking the curse would be effective)
Balak
Balak 22:6
Bilaam blessed (and got paid for) those who were already blessed; his real skill was to curse
Balak
Balak 22:6
Chazal (Berakhot 7a) say that Bilaam could curse people, but the peshat is like Ibn Ezra - he didn't curse people, but he could tell when bad was about to happen, would utter a curse, and cause people to think he had the power to curse
Balak
Balak 22:6
Bilaam does not bless (only curses) and Balak was just being polite
Balak
Balak 22:7
The zekeinim who came to Bilaam didn't wait around, having given up hope. Why? Moshe knew Hashem would answer. Bilaam wasn't sure. How can Bilaam then defeat Moshe?
Balak
Balak 22:8
Bilaam here tells them to wait and goes to speak to Hashem, sure he will be able to speak to Him. Devarim 34 tells us that there will be no navi (prophet) like Moshe in Israel. Sifri says there will be in Bavel - Bilaam. But Moshe's nevua was qualitatively better. Q: Then how can we say there is one like Moshe? Reb Chaim: Other neviim, their nevua doesn't have a din of Torah immediately. Only Moshe. Bava Batra 14b - Moshe wrote his book and Bilaam's story. Thus, Bilaam's nevua immediately became Torah, like Moshe's.
Balak
Balak 22:10
Rashi: Even though I am not important in Your eyes, I am important in the eyes of the king. BY: He only gets his nevua at night, and for kevod of the king Hashem should appear to him in the day. But he was not worthy.
Balak
Balak 22:11
A curse can't work without there being a sin for which punishment is deserved
Balak
Balak 22:12
Why did Hashem give permission and then get angry at Bilaam? There is a difference between imo and ito. Imo means with him, with the same goal in mind. Ito means doing the same thing but with a different intent. Hashem told him he can't go imo, but he can go ito, and got angry when he went imo.
Balak
Balak 22:12
Rashi says that when Hashem refused Bilaam cursing Bnei Yisrael, Bilaam actually offered to bless them instead. How did that change? Bilaam is just looking for honor. If Hashem does not want them cursed, he wanted to bless them so he can claim credit for Bnei Yisrael's later success, so everyone will think it is due to his blessing. That is why Hashem says they are already blessed and don't need you.
Balak
Balak 22:12
If Hashem agrees to Bilaam's second request to go, it seems like He changed His mind, chas veshalom. So why did He allow it the second time? If Hashem doesn't allow Bilaam to go, it will actually lead to people believing in Bilaam's powers more, as if he has no power, why not let him go? So when the first group came, Hashem was able to turn them down due to being below Bilaam's stature. But the second time when the important ministers came, Hashem allowed him to go so that they won't believe his curse is actually powerful.
Balak
Balak 22:12
Rashi: When told not to curse, Bilaam offered to bless us instead. Q: Why would he do that? A: He would bless us with something that would hurt us. For example, he would bless us with wealth, and Chagiga 9b says poverty is good for Am Yisrael.
Balak
Balak 22:17
Balak asked Bilaam to curse Bnei Yisrael using the word ara, and Bilaam asked Hashem for permission using kava. Balak the second time asked with kava. Kava is stronger than ara. Why did Balak not want the stronger one at first? Balak knew he could not defeat Bnei Yisrael so he needed Bilaam's help. But he did not want Bilaam to get all the credit (like Shmuel I 18:17 when David got all the credit, angering Shaul). So he just wanted Bnei Yisrael weakened and then Balak would get the credit for the military victory. When Bilaam refused, he gave in to giving Bilaam all the credit.
Balak
Balak 22:18
Bilaam mentions says "even if you give me a house full of gold and silver" I can't help, in order to mention the price of the bribe he is asking for, similar to the way Ephron mention 400 shekel kesef as the price he wanted for the field that Avraham bought
Balak
Balak 22:18
Bilaam would have done it for more money; R' Yosi ben Kisma would not move for all the money in the world
Balak
Balak 22:18
Bilaam refers to the initial lower messengers as "sarei" (ministers) and the second larger and more prestigious group as "avdei" (slaves) as 1) to show he is not impressed by them, and 2) to teach them that just as they must listen to Balak, he must listen to Hashem
Balak
Balak 22:18
Bilaam was pretending to surrender to Hashem's will only to seem greater in the eyes of the ministers of Balak (5631 and 5635)
Balak
Balak 22:18
Steipler: Bilaam spoke the whole time about money, while Balak offered him only honor. He did not want to give money, but there is plenty of honor to give.
Balak
Balak 22:18
Rashi: Bilaam asked for a house filled with gold and silver because he was greedy. Q: Avot 6:10 says Yossi ben Kisma said he would not take all the money in the world? A: That is impossible and is therefore an exaggeration, showing he doesn't want it. Bilaam is naming his price and clearly wants it.
Balak
Balak 22:20
It was necessary for a miracle that only sarei Balak saw so that the nations would fear Am Yisrael and not attack
Balak
Balak 22:20
If Bilaam didn't have power to curse, why did Hashem stop him? There would one day be a magefa (plague) and Hashem didn't want anyone to attribute it to Bilaam's curse
Balak
Balak 22:20
Bilaam's sin was chillul Hashem for not explicitly stating that he could not go except under certain conditions - we sin in what we don't say too
Balak
Balak 22:20
Steipler: If Hashem told him to go, why did He get angry (in verse 22)? He did not tell him to go, only telling him that he may go but that there is no reason to go as he will not benefit from it. Bilaam actually going shows that he did not believe Hashem. (Not in online version as of 10/2023)
Balak
Balak 22:21
Makkot 10b: The way you want to go you are led. BY: Bilaam was an advisor to Pharaoh and should have realized from seeing all the nissim (and mida keneged mida) in Mitzrayim. He should have realized from when Hashem asks who those people are. He should have realized from the donkey talking and the angel showing up. But when your heart is set on a path, it flattens any obstacles making it look clear.
Balak
Balak 22:21
We are expected to do mitzvot in the same manner as our own needs (earn extra money? Do more mitzvot too!) - learned from Bilaam saddling his own donkey
Balak
Balak 22:22
Bilaam purposefully chose a path that lost the ministers of Moav, so they did not see the miracle with the talking donkey
Balak
Balak 22:22
Hashem was mad because he wanted Bilaam to get Moav not to sin and instead he was helping them
Balak
Balak 22:23
People see angels, animals don't; the donkey sensed the malakh but did not see it
Balak
Balak 22:25
The donkey squeezed Bilaam's leg so he would know not to curse Am Yisrael; this is a difference between Jews and non-Jews: when we are down we ask for a berakha, when Balak was scared he asked for a kelala of Am Yisrael
Balak
Balak 22:28
Rashi says that the donkey used the word 3 regalim (rather than pe'amim), hinting to Bilaam that he wants to uproot a nation that keeps the 3 regalim (holidays). Why not Shabbat? Everyone needs a day of rest after working six days a week. It's not clear that it's for Hashem. But resting for the holidays shows that it's for Hashem, especially since a holiday can sometimes be right after Shabbat.
Balak
Balak 22:28
Hashem gave the donkey the power of speech, like He gives us to daven, and it should have caused Bilaam to realize and repent; Hashem did this miracle for Bilaam's benefit because He did not want someone of his stature to fail this way
Balak
Balak 22:29
How did hearing the animal talk not shock Bilaam and cause him to do teshuva? How could he still stand there and argue with it? He wanted to have the ministers think this was normal for him, and argued with it so they would see he is important. But when the animals defeated him, leaving him no response, he just ended up embarrassed in front of the ministers.
Balak
Balak 22:30
Midrash: Woe is judgment day, as Bilaam couldn't stand his donkey's criticism and the shevatim couldn't take Yoseph's. BY: A person is able to rationalize and justify his behavior. But Hashem will challenge us from our own reactions and judgment of others (if we take something without asking but yell at somebody who does that to us). Yoseph said if you are concerned about Yaakov for Binyamin, why not for me? Bilaam was asked why he hit the donkey. People are allowed to hit animals and make the animals subservient to them, because people are on a higher level. But if the person acts like an animal, then even though other people are allowed to hit an animal, such a person is not allowed, and that was the critique of Bilaam.
Balak
Balak 22:33
The angel guessed he was afraid, because angels can't read minds, and just because Hashem lets you do something, it doesn't mean He wants you to do it
Balak
Balak 22:33
The donkey died after speaking as 1) so that no one would worship it as Avoda Zara, 2) the animal fulfilled its tafkid and therefore died, much like the fish that swallowed Yonah hanavi died immediately after
Balak
Balak 22:34
Bilaam did not say that I sinned because I went, but I sinned because I did not know you were there. This is similar to a thief who regrets getting caught, not regretting actually stealing.
Balak
Balak 23:9
Am Yisrael does well in galut as long as they stand alone; when they try to fit in they fail
Balak
Balak 23:9
Ibn Ezra - even when few Bnei Yisrael won't assimilate; Ramban - They will always be one nation and will not be tafel, even when dispersed; Netziv - If they try to assimilate they will not be special, but their strength comes from being distinct
Balak
Balak 23:10
Bilaam wanted a death of Jews, but he was not prepared to live a life of a frum Jew, which is much harder
Balak
Balak 23:11
Chatam Sofer: This time Hashem told him not to curse or bless. Why not the first time? And why would Balak send him a second time? Why would he be any more succesful? Hashem promised Avraham that He would bless anyone who tried to bless him. Balak thought that since Bilaam blessed Bnai Yisrael once, now he would be blessed and now would be able to curse them. But that reward of being blessed is only for those who wanted to bless Bnei Yisrael.
Balak
Balak 23:13
Balak requested that Bilaam curse the whole nation. Bilaam answers that they are blessed from the avot and it can't be done. Balak in this verse suggests changing locations to see only part of them, reasoning that he can't curse everyone but he can curse individuals and the nation will thereby shrink. That might actually have been correct - had Bilaam not already blessed them that they will multiply!
Balak
Balak 23:21
Rosh Hashana 32b has a machloket if this verse should be part of malchiyot or shofarot. Griz explains that the tekiyot are a form of tefilla. Thus in Areshet Sefateinu we praise Hashem for His ability to accept our tekiyot berachamim. It's an abnormal tefilla and He accepts it. This is special for Am Yisrael. Every nation prays (or can bring sacrifices). But only we can use a shofar as a form of prayer.
Balak
Balak 23:22
It is natural for a little deer to outrun a big horse; our gedolim also outpace us in ways we cannot fathom
Balak
Balak 23:24
We strive for mitzvot so much that we often prefer to do them quickly rather than performing them later in a better fashion
Balak
Balak 23:29
Bilaam brought korbanot to get schar, and he wanted his schar to be that Hashem would accept his tefilla
Balak
Balak 24:5
Bilaam praised the home and he thought we did not need shul - we were doing so much chinuch at home that the shul is unnecessary
Balak
Balak 24:6
Each person must find the mitzva that he relates to and excel at it
Balak
Balak 24:7
A drop of water becomes null in a sea, but Am Yisrael remains even in galut
Balak
Balak 24:18
Bamidbar Rabba 22- There were 2 wise men, one Jewish and one not, whose wisdom did not help them last, because their wisdom was grabbed by them and not gifted from Hashem. Achitophel and Bilaam. Q: How can one grab wisdom? Hashem gives wisdom (Proverbs 2:6)! A: Megilla 6 tells us that if you work hard at Torah you will get wise. But that's only if you learn it the way Hashem wants. Not if you learn it on Tisha B'Av, during aveilut, on Shabbat by candlelight, learning in an unclean place (bathroom), during davening, chazarat hashatz, or kaddish, etc. That is all forbidden so the wisdom is considered grabbed and not from Hashem. Such wisdom will not succeed. This is similar to Chazal's statement "shelo birchu baTorah techila" (they did not make a blessing on the Torah).
Balak
Balak 24:20
Bilaam mentions predictions for Amalek and the Keini, as Amalek fought them first and the Keini greeted them first and helped them by (Yitro) suggesting appointing judges. Amalek was punished with Hashem saying He will destroy them, and we will live with the Keini.
Balak
Balak 24:23
Berachot 34a - One must mention the name of the person one is praying for. Bilaam wanted to curse us. He could not mention all our names. So he tried with the avot, first with Yaakov, building altars. It didn't work. He tried the process again but used the name Yisrael this time. He then tried the process with both names. Once that didn't work, he thought their ikar name is Kel, and he can't curse that.
Balak
Balak 25:1
Am Yisrael strayed with daughters of Midian, not Moav, thinking they were Moav, which explains why they were commanded to attack Midian
Balak
Balak 25:1
Bnei Yisrael intended only for znut, but that led to Avoda Zara
Balak
Balak 25:4
By not protesting when the idol worshippers are killed they are doing teshuva for not protesting when they sinned
Balak
Balak 25:5
When we sin it is usually ta'ava, but Avoda Zara is sekhel; Ba'al Pe'or was a special Avoda Zara that happened through ta'ava
Balak
Balak 25:6
The pasuk doesn't name Zimri and Kozbi initially and waits until it's to show that Pinchas didn't hesitate and deserved reward, as the Torah is deracheha darchei noam, and prefers naming them for good and leaving out their names for bad.
Balak
Balak 27:4
From daughters' yerusha we learn that yerusha is due to dead people's rights (unlike Tzedukim who did not believe in that)
Pinchas
Pinchas 25:11
Am Yisrael should not hate Pinchas for killing Zimri, because it made Hashem no longer angry, but even if they do hate him, it's no issue, as Hashem is giving him His covenant and he need not fear from the relatives of Zimri or Cosbi, who were big/important enough that they should be feared, like when Avraham fought the 4 kings
Pinchas
Pinchas 25:11
Rashi: Shevatim mocked Pinchas as his ancestor was an idol worshipper, therefore Hashem mentioned his yichus back to Aharon. BY: But one is his father's side and one is his mother's side? Since the special mitzva of a zealot killing such a person is only from someone so shocked by the desecration of Am Yisrael's kedusha that comes from intercourse between a Jew and non-Jew, it is human nature to doubt that a person with non-Jewish ancestry could be on that level, which is why Hashem had to testify to his pure motives.
Pinchas
Pinchas 25:11
Hashem lets us act as He would to give us reward, so we must feed aniyim
Pinchas
Pinchas 25:11
Middle letter of machatzit is tzadi, for tzedaka. Surrounding it is chai (life), and surrounding them are meit (death). Thus tzedaka saves lives. Pinchas calmed Hashem's anger - chamati. Middle letters are meit and outer letters are chai.
Pinchas
Pinchas 25:11
Torah relates Pinchas to Aharon to emphasize that his kannaut had no hint of murder
Pinchas
Pinchas 25:11
Moshe must inform the nation that Pinchas is getting rewarded (the reward is not enough; they must know)
Pinchas
Pinchas 25:11
Reb Chaim: Chazal say it is proper for Pinchas to get his just reward here. But shouldn't a reward match the act? We call someone who fought in battle a gibor. Why would we give a kanai a brit shalom? Apparently his act of kina was an act of making peace and it was mida keneged mida. Griz: Every act of kina is, just it's through some destruction. Thus he didn't get his kehuna until he made peace between the tribes. If one intends to be destructive, that's the opposite of peace. But the right intent of someone on the right level is shalom. Analogy: Someone walks into a home and pulls out a metal rod = destruction. Taking that metal rod and inserting it in a 100-story building that prevents it from falling = building. Pinchas realized the destruction Zimri would cause and saved everyone from it. Important message: Same action can be positive or negative. (Footnote: Teshuva in young age is better than at old age, even if both count as teshuva, so your kids won't learn from the bad actions)
Pinchas
Pinchas 25:11
The Midrash says that Pinchas should accept his just reward. But the Gemara at the end of Kiddushin chapter 1 says that mitzvot bein adam lamakom don't have reward in this world! 1) Steipler: Since he calmed Hashem's anger, he really did an act that benefited mankind too. 2) No one should ever get reward for a mitzva since we are commanded to do it and it is expected of us. But Pinchas entered into a dangerous situation (Sifri Balak lists 12 miracles that occurred for him to escape unharmed), which he was not obligated to do, and therefore he deserves reward.
Pinchas
Pinchas 25:12
Kohanim are promised that they will be eternal. But not any specific family of them. Pinchas is promised that his family will be kohanim forever. (If he is Eliyahu - it's fulfilled with him alone.) In addition, we lost the mesora for oral Torah and we will get it back one day from Pinchas/Eliyahu. Why did he merit that? He was the one who remember the rule of kannaim pogim bo (Sanhedrin 82).
Pinchas
Pinchas 25:12
Midrash: Pinchas should accept his just reward. Rashi: The people mocked Pinchas for his maternal grandparents serving avoda zara, so the verse mentions his important paternal side. Q: They knew that! That's why they mocked his mother's side! A: Avraham's children are exemplified by compassion. All the more so Aharon's children. Pinchas was compassionate. But now he acted with cruelty, killing two people. But he was going against his nature for Hashem's sake. Someone who is always angry might happen to get angry at a sinner, but that is less deserving of praise. Pinchas deserves a reward because he naturally was compassionate and acted this way only for Hashem. Furthermore, we never deserve reward because we are commanded to act this way. But Pinchas put himself in danger. Also, he showed through this action that all his other actions were also for the right motives.
Pinchas
Pinchas 25:12
The nature of a person is affected by him killing; Pinchas (and ir hanidachat) had a special bracha that it would not affect him
Pinchas
Pinchas 25:12
Pinchas was rewarded with a very long life
Pinchas
Pinchas 25:13
The zchut of defending Am Yisrael from punishment/sin earned Pinchas the ability to continue to do so as a Kohen
Pinchas
Pinchas 25:13
Pinchas earned his kehuna by being willing to give up his kehuna (which you lose when you kill someone) so his kehuna was on a higher level than the one given as a gift (5641)
Pinchas
Pinchas 25:13
The nation didn't stop Pinchas, which atoned for not stopping the arayot; he was rewarded with kehuna, which allows him to get them more kapara
Pinchas
Pinchas 25:14
What Zimri did was worse because he is a nasi of Shevet Shimon, someone who once stood up to zenut (in Shechem), and he is poretz geder
Pinchas
Pinchas 26:1
Even if Moshe is passing on fewer people than he received, he is passing on people of a greater quality
Pinchas
Pinchas 26:11
Rashi: The sons of Korach thought of teshuva and therefore they have a special place above gehenom to wait. What does that mean? Avot 5:18 - Whoever causes the masses to sin won't have a chance to repent. This is so he won't end up in heaven while those he led astray are not. Therefore, even if he repents, it is not accepted until those he led astray repent to. But he can't be in gehenom because he did try to repent. So he is in-between, awaiting their repentance.
Pinchas
Pinchas 26:11
Why is the pasuk mentioning that Korach's sons did not die placed here? Steipler: So that you don't wonder why Datan and Aviram were punished so much, despite being "forced" to join Korach as they were his neighbors. Korach's sons must have also been around him like neighbors, and if they managed not to follow him, then Datan and Aviram could have avoided it too.
Pinchas
Pinchas 26:46
Sarach bat Asher was like Bnot Tzlofchad, except that they were zocheh that the halakha was recorded bizchutan
Pinchas
Pinchas 26:53
Why does the pasuk say according to the number of names (sheimot) and not the number of heads (gulgulotam) as it usually does? Tosafot Menachot 37a - Ashmadei (a demon) brought a two-headed person to Shlomo Hamelech to demand a double portion of his father's estate. Shlomo tested the person by pouring hot water on one head, and when the second head screamed he said he gets only one portion. Pidyon haben on the other hand says "gulgolet" so one would need to pay 10 (double) to redeem a two-headed baby. So the Torah writes sheimot so we know not to give such a person two shares of a nachala. As there is nothing that is not hinted to in the Torah.
Pinchas
Pinchas 26:61
Humans punish bad deeds without considering the effects on the rest of the family; Hashem kills someone only if the father deserves losing his son, which is why there was a delayed punishment for Nadav and Avihu
Pinchas
Pinchas 26:62
Shevet Levi was smaller so that they would not want their own nachala and it would be easier for others to support them
Pinchas
Pinchas 26:64
Rashi: The women were not part of the decree of the spies because they liked the land, unlike the men who tried to turn around ("nitna rosh"). Q: How do we know? Maybe they were just wanting land? A: The land was already theirs from Avraham, making their conquering easy. The men didn't believe it and since it would be hard, wanted to turn around. The women knew it, and therfore wanted a portion. Had they not known it, they would assume the land will be divided up by the men going to conquer it and would not ask for a portion.
Pinchas
Pinchas 26:65
Hashem puts Calev's name first, because he was moser nefesh for Him in the meraglim story, while Moshe puts Yehoshua's name first, as he is on a higher level of chochma
Pinchas
Pinchas 27:1
If you really love Torah/Israel, you will want a portion for yourself and will not be satisfied with others receiving it
Pinchas
Pinchas 27:3
Moshe asked Hashem the shaylah of Benot Tzelofchad as he was choshesh to the slight shochad of their mention that their father did not join Korach
Pinchas
Pinchas 27:4
From the daughters of Zelofchad we learn laws of yerusha, but that led to ideas about having a neshama, something the Sadducees deny
Pinchas
Pinchas 27:12
Moshe compares Am Yisrael to a flock of sheep, as Hashem will definitely choose a spiritual successor for Moshe, but Moshe wants to make sure that he also cares for their material needs, as that was Moshe's weakness, as he could not relate to their material needs as he was so far removed from materialism.
Pinchas
Pinchas 27:15
Aharon merited his son taking over for him. Moshe wanted the same. The verse says "gam ata" that Moshe will get someone to take over his legacy for him - as a close student is the same in this regard as a son.
Pinchas
Pinchas 27:16
Why do we need the comparison to a shepherd? Moshe knew Hashem would not leave them without a leader. But he was concerned it would be an angel. Animals are the same. People have different levels, based on how well each person perfects himself. Moshe was concerned an angel leader would treat them all the same, as sheep.
Pinchas
Pinchas 27:16
Anything nice a shepherd does for his sheep is really for his own benefit - to end up richer due to better sheep. He is really shepherding himself. Moshe was saying that is not the case of the "shepherd" for Bnei Yisrael.
Pinchas
Pinchas 27:16
Rashi: Moshe requested one of his sons take over and Hashem answered that Yehoshua will be rewarded for all his years of assistance. Q: Moshe said a man ("ish"), not my son. Rashi: He wanted someone appointed who can tolerate all their views. A: How could someone know how to deal with all of them if they did not witness how Moshe did it? Only Moshe's sons or his close student could therefore do this job.
Pinchas
Pinchas 27:19
Rashi- Appoint Yehoshua in front of them as musar; Ramban- so they will accept him
Pinchas
Pinchas 27:20
Why did Hashem "stingily" say Moshe should give only some of his splendor to Yehoshua? Korach had already said everyone is holy and people thought Moshe's greatness was due to the nation's merit. If Moshe is able to make Yehoshua as great as him, they will continue to think that way. Only by making Yehoshua not as good will they realize how great Moshe was due to his own merit. This also explains why the zekeinim complained about Yehoshua (Bava Batra 75a) - they now finally understood how great Moshe was. The young people thought Yehoshua would grow in his role and end up as great as Moshe. The old people realize that Moshe at Yehoshua's age was already greater.
Pinchas
Pinchas 27:20
Bava Batra 75a - Moshe gave Yehoshua some of his splendor (mehodecha) and not all of it. The elders of that generation said Moshe is like the sun and Yehoshua is like the moon, woe for such embarrassment. It's not that they thought he would be as big as Moshe, but at least a quasi-sun. But why did only the old people lament? The young people thought that when Moshe was 82 (like Yehoshua is now), he was also like the moon, and only later became like the sun, and a similar thing would happen to Yehoshua. The elders remembered that when Moshe was 80 standing before Pharaoh, even then he was like the sun.
Pinchas
Pinchas 27:22
Moshe told of the reward for the leaders of klal Yisrael, which applies to the leaders in each generation, even if not as great as those in other generations
Pinchas
Pinchas 27:23
Why did Hashem tell Moshe to put one hand on Yehoshua? He did not want them to forget Moshe, and if his replacement is complete and exactly like him, he will be forgotten. Therefore for Moshe's benefit Hashem said one hand. Moshe waived his honor and used both hands.
Pinchas
Pinchas 27:23
Rashi: Moshe made Yehoshua like an overflowing vessel. Gra: Tzaddik influences like a big container surrounded by small ones to catch its overflow once full. Kohelet Rabba: Rabbi Akiva's 7 new students influenced immediately as they were already full.
Pinchas
Pinchas 28:2
Rashi: Right after Moshe asks Hashem to appoint a replacement, Hashem says don't talk to me, talk to them about the korban tamid. Why? Moshe knew Hashem would appoint a replacement, but he was concerned the leader would be due to the nation's merit, and when they sinned they would lose him. Tanchuma 13 - No one slept with sin in Yerushalayim, as the korban tamid of the morning wiped out the night's sins, and the one at the end of the day wiped out that day's sins. So Hashem is telling Moshe not to worry about the nation losing its merit.
Pinchas
Pinchas 28:2
The tamid is to counter those who worship the sun, which is why it is slaughtered in the opposite direction of where the sun is. Had Moshe gone into Eretz Yisrael there would be no yetzer for Avoda Zara. That is why parashat ha-tamid appears right after Moshe appointing Yehoshua to take over.
Pinchas
Pinchas 28:2
Lechem means a strong connection, like the connection between Hashem and Am Yisrael when we learn Gemara or bring korbanot
Pinchas
Pinchas 28:4
In the midbar the morning tamid was more important, in Eretz Yisrael they were equal
Pinchas
Pinchas 28:11
Bnei Yisrael are like the moon; their success is only a reflection of doing ratzon Hashem
Pinchas
Pinchas 28:15
Hashem making the moon smaller caused people to worship the sun; Am Yisrael helps out Hashem by destroying Avoda Zara
Pinchas
Pinchas 28:26
During 7 weeks we focus on loving Hashem exclusively, like a kallah in the 7 days before a wedding
Pinchas
Pinchas 29:12
The 70 bulls are for the 70 nations, who will come and daven for parnassa, which is why we read Kohelet
Pinchas
Pinchas 29:13
Sukkot has an abundance of simcha, as they have gathered all the fruit, and additional mitzvot of sukka and lulav, so it also has additional korbanot musaf, with cows in a descending amount each day (just like the abundance one eats and depletes each day).
Pinchas
Pinchas 29:31
Even if Hashem decides on lots of rain it can still land where not needed or hurts; we must appreciate even small berakhot as the gift they are
Matot
Matot 30:2
Why does the Torah place the laws of vows here? Right after commanding Yehoshua on how to lead Am Yisrael, it commands the leaders of the shevatim on how to lead properly and keep their vows (likely: people need to trust their leader, and for that the leaders must keep their word).
Matot
Matot 30:2
Normally a navi's personality affects the nevua (just like we can create an issur when we take a neder); Moshe's "zeh" teaches that he transmitted faithfully without change
Matot
Matot 30:2
It is normal to make vows when distressed, and normal to forget/minimize just moments later
Matot
Matot 30:3
Nedarim 8a - The way I swore I will keep it. This means that just as you easily uttered the swear, you should not keep your promise only because you are forced to, but keeping your word should be as easy for you as uttering your words.
Matot
Matot 30:13
Rashi 30:6 (based on Nazir 23a) - From this we learn that if one intended to eat pig and instead ate lamb still needs atonement. Seemingly for the intent, not the eating. Q: Why say ate lamb? Why not if he ate nothing? A: One who eats something prohibited enjoys the taste of the prohibition (as Sanhedrin 75a learns from the verse "stolen waters are sweeter"). He enjoyed the thought he was eating pig, and thus needs atonement. There is something in human nature that causes pleasure from doing something wrong. That is why Bava Kama 38a says one who is commanded in a mitzvah gets more reward - it is due to the added yetzer hara to rebel.
Matot
Matot 30:15
Silence by someone who could protest is like agreeing
Matot
Matot 30:16
If the man does not annul the vow right away but tells her he did, he bears her sin when she violates her vow
Matot
Matot 31:2
Why does the verse make Moshe's death dependent on the war with Midyan? There are multiple verses emphasizing the need for Am Yisrael to conquer all of Canaan and not leave any of them alive lest they be influenced for avoda zara. Am Yisrael needs that sensitivity to the dangers of negative influence from avoda zara. Only when they learn by avenging Midyan causing them to sin can they learn this properly, and be ready for entering Eretz Yisrael (at which point Moshe won't lead them).
Matot
Matot 31:2
Even after teshuva, the spot of the sin is still wrought with danger and needs extra care to avoid punishment
Matot
Matot 31:2
Hashem tells Moshe to avenge Am Yisrael but Moshe changes it to avenging Hashem, as they hate us because we believe in Hashem, not Avoda Zara, and standing up to Am Yisrael is really standing up to Hashem
Matot
Matot 31:3
Rashi: Even though Moshe was just told he will die after the war, he still happily did not delay the battle. Q: How would it help to delay it? A: When a king avenges his nation, there is no proof that he loves his nation and is not doing it for his own benefit. But Moshe is being told he will die, so he won't benefit from this war at all. So it is clear he is doing it only for his nation's benefit.
Matot
Matot 31:3
When bad things happen to a good person it is a chillul Hashem
Matot
Matot 31:6
Moshe sent only tzaddikim to take revenge on Midyan
Matot
Matot 31:6
Rashi: Why was Pinchas sent and not Elazar? Pinchas began by killing Cozbi, let him finish the job now. Q: What is the connection? One had to to with kannaim pogin bo and one is removing a michshol? Also, why mention Cozbi and not Zimri the nasi? A: Rambam Issurei Bia 12:10 - The boel is due to kannaim pogim bo, but the nivelet is due to takala (stumbling block), like an animal. So both the war and Cozbi are due to takala and Pinchas can finish the job he started.
Matot
Matot 31:7
Ramban-Mitzvah not to surround on 4 sides so they can flee; Rambam-Just good advice so that they won't be forced to fight
Matot
Matot 31:8
Bilaam used the tongue to hurt Am Yisrael, whose weapon is its tongue to daven, so he was killed by a sword, which is the weapon of the other nations
Matot
Matot 31:11
Even the people who were taking plunder brought it to Moshe so that it would not affect their nature
Matot
Matot 31:14
Moshe did not get mad at Pinchas because he can't tell them not to take a yefat toar when as a kohen he is assur to take one anyway
Matot
Matot 31:16
The soldiers knew the women led them astray, so what does Moshe add when he reminds them of that? Also, why would they leave the women alive? A: Pinchas and the others thought that the women prostituted themselves for pleasure, and it was only their fathers whose intentions were to get Bnei Yisrael to serve avoda zara. Moshe knew the truth - that the women wanted that too, and therefore deserved to be killed.
Matot
Matot 31:21
In order to kasher keilim they must first be clean of rust; in order to become pure, one must first do teshuva from the sin
Matot
Matot 31:21
Someone who sins can do teshuva and it is like it never happened, like a keli that has been kashered
Matot
Matot 31:23
Specifically in Midyan they were commanded in hagalat keilim (not with Sichon and Og) because it is not part of nachalat Yisrael
Matot
Matot 31:24
We need clean clothes to enter a makom kadosh, not only to be pure ourselves
Matot
Matot 31:27
Everyone got the booty, as the war was to revenge a wrong commited against everyone (not just those doing the combat)
Matot
Matot 31:30
People living in peace (or when they want to be saved in battle) should support talmidei chakhamim
Matot
Matot 31:49
Hashem did not let one person die in the battle so we want to bring a korban as kofer
Matot
Matot 32:1
The problem of Bnei Gad and Reuven was that they requested the land through nature (coming to them) rather than realizing that everything is a gift from Hashem (5638, 5639, 5658)
Matot
Matot 32:1
The whole section has Gad appearing before Reuven except in this verse about having lots of sheep. Reuven had more sheep, and their intent in asking for the land was the sheep. Gad's main focus was that they wanted Moshe's burial place in their portion. But due to Moshe's honor, they didn't want to mention his death so they asked for their sheep. This is proven from Devarim 33:21 that says they wanted chelkat mechokek (Rashi: Moshe's burial in their portion). Since they had this better intention, their name appears first.
Matot
Matot 32:2
Wealth and possessions that don't come from shamayim don't last, so Bnei Gad and Reuven lost it all (and went into galut first) - nechasim comes from the lashon of mechuseh (hidden) as they get revealed to one and taken from the other
Matot
Matot 32:7
Reuven and Gad risked people assuming they were afraid, greedy, or not interested in hashgacha
Matot
Matot 32:30
Each shevet was going to get some of Eretz Yisrael and some of ever layam; if Reuven/Gad didn't lead the battle they would lose their share of ever layam
Matot
Matot 32:31
The tribes of Reuven and Gad wanted their plot of land before going so they could have kavana leshem shamayim when fighting, which would be impossible if they were awaiting a plot of land as a reward
Matot
Matot 32:33
Moshe did not make a condition with the tribe of Menashe, only with Gad and Reuven, as Gad and Reuven don't keep their side, it reverts to the general holiness of the land, which gets distributed to the nation by lottery, with no conditions.
Matot
Matot 32:33
In order to avoid machloket, Moshe accepted Reuven/Gad's request to get their land first (rather than after conquering the other land)
Masei
Masei 33:1
The people did not believe that Hashem wanted them to leave Mitzrayim, and thought it was Moshe doing it. So the verse needs to connect "motzeihem" and "maseihem" to say they left Mitzrayim because of Hashem, and each step of travel was due to Hashem.
Masei
Masei 33:1
Hashem brought Am Yisrael through 40 years of the midbar to acclimate them slowly, like a doctor helping someone move climates
Masei
Masei 33:1
Ramban- Hashem did a chesed that they moved only 42 times during the 40 years; Rambam- So that people won't say they survived by being near cities, they travelled around the desert living on the manna
Masei
Masei 33:1
The journeys were included in the Torah to teach us that 1) some places their value is in us leaving or distancing from them 2) each step from Mitzrayim was a step away from gashmiyut and closer to Hashem 3) after each battle is another battle, as we are supposed to continue dealing, fighting, and growing (5632, 5633, 5644, 5646, 5662)
Masei
Masei 33:1
Hashem reports all the campings to give zechut to be worthy of getting Eretz Yisrael
Masei
Masei 33:5
Rashi - Masaot to show Hashem did not move us most of the time; Rambam - to show we were actually in the desert and not near a town and needed Hashem for survival
Masei
Masei 33:53
Am Yisrael did not need a shinui in every sadeh to be koneh because Hashem was giving it as a matana
Masei
Masei 33:53
This is the source that there is a mitzva to conquer and live in Eretz Yisrael
Masei
Masei 33:55
The more kedusha a place has, the more prone it is to Avoda Zara (and sins in general)
Masei
Masei 34:12
Yam Hamelach is not a certain yam, but any of that type
Masei
Masei 34:19
Zohar: The spies knew they would not be nesiim in Eretz Yisrael, so they besmirched it so that it wouldn't happen. We see that Calev did become nasi. He merited that because he didn't follow the other spies and he was not concerned he would not be nasi. This proves that those who don't listen to Hashem's commands don't gain, and if they would listen they would benefit that the test would be gone.
Masei
Masei 35:11
The accidental murderer is punished with exile and not death because his heart and his body were not united in this murder; all the more so when we do mitzvot we need to do them with our heart
Masei
Masei 35:13
Rashi: The 3 arei miklat didn't work until the other were selected. BY: If so, what happened to those who killed accidentally in those years? Makkot 11a - Mothers brought them food to not pray the Kohen Gadol died. If they prayed it would work? Because the Kohen Gadol didn't daven hard enough that this not happen in his lifetime. Elazar Hakohen did daven for that properly, so it was not needed during that time.
Masei
Masei 35:14
Intentional killers made believe it was shogeg, which is why they needed 3 arei miklat
Masei
Masei 35:25
The time period that an unintentional murder should spend in exile should correlate with the number of years he shortened the life of his victim. We assess that based on the Kohen Gadol, one of the most distinguished members of society, as he serves Hashem (and may therefore best represent the missing potential that was squandered when this person was killed).
Masei
Masei 35:25
Makkot 11b: If the kohen gadol died before a verdict was reached, he is freed only with the death of the second kohen gadol. That kohen should have prayed he gets acquited. BY: Should he have prayed for the wrong verdict?!? Rather, he should pray for all the judges to vote for conviction, at which point he will go free (in Jewish law, for capital offenses one is convicted by a majority, but acquited in the case of a unanimous verdict).
Masei
Masei 35:25
Each person's galut length differed according to how bad the shogeg was
Masei
Masei 35:25
Rashi: The kohen gadol is trying to spread the shechina and extend life, the killer is doing the opposite, so he can't come out before the kohen gadol's death. Or, the kohen gadol should have prayed that this didn't occur. Q: Those seem to contradict: is it because of the kohen gadol's honor or as a punishment? 1) Both reasons are right and the mitzva does honor the kohen gadol, as it would be bad for his honor for a killer to roam free, but it's also a punishment because there is someone waiting for him to die. 2) It's all a punishment, but it could have been worse: the killer need not be in the ir miklat, but as long as the kohen gadol is alive the killer can be killed. Then wherever he goes people will say that is the guy who the kohen gadol did not daven for. Therefore it's in his honor that he stays in the ir miklat.
Masei
Masei 35:26
The accidental murderer is not forbidden from leaving the ir miklat, only that if he leaves ein lo damim
Masei
Masei 35:33
Don't flatter or the land will kick you out, and this includes agreeing with someone badmouthing someone else
Masei
Masei 35:33
Torah's issur of murder is absolute; modern civil laws are not, and therefore they may allow assisted suicide etc.
Masei
Masei 35:34
Even murder done with permission is metamei the land and causes galut
Masei
Masei 36:6
Listening to an eitza is even harder than listening to a mitzvah (and we know gadol hametzuveh v'oseh…)
Devarim
Devarim 1:1
Rashi: The pasuk lists the places they sinned. Bechor Shor (Ramban and Ibn Ezra): The pasuk lists places they received mitzvot. [What is the opening line for Moshe's grand speech?]
Devarim
Devarim 1:1
Rashi: Why did Moshe criticize them close to his death? He learned from Yaakov as it is futile to have to continue to critique them. Q: What is the problem to critique them multiple times? And if it doesn't work, how will doing it once before death help? A: People at peace don't think bad will befall them. People seeing an oncoming crisis are more open to hearing critique and changing their ways. So with Yaakov's oncoming death he knew it was the time to rebuke them.
Devarim
Devarim 1:1
Mishneh Torah means either a re-emphasis/sharpening, or that many phrases have a double meaning
Devarim
Devarim 1:1
Moshe is explaining most of the mitzvot Am Yisrael will need in Eretz Yisrael
Devarim
Devarim 1:1
Each place mentioned is a place Bnei Yisrael would not have to go except for the need to make the desert journey take 40 years
Devarim
Devarim 1:3
Isn't this verse repetitive? 1) Each prophet must share his prophecy, 2) Rashi Shemot 21 - Moshe has to teach them the Torah until they know it and understand the reasons behind it.
Devarim
Devarim 1:3
Originally Moshe gave just halakhot, but then he later taught them the klalei halimmud so they can learn and pasken on their own
Devarim
Devarim 1:5
Rashi: Moshe explained the Torah in 70 languages. Q: Why at the entrance to Eretz Yisrael? A: So that non-believers and heretics won't say that the Torah is meant for the midbar or Eretz Yisrael but anywhere else there is no need to keep the mitzvot. Specifically at the entrance to Eretz Yisrael it was translated to show its relevance everywhere.
Devarim
Devarim 1:8
Am Yisrael did not need a shinui in every sadeh to be koneh because Hashem was giving it as a matana
Devarim
Devarim 1:9
It is important to have lower level judges to inspire people to learn; if Moshe is the only judge everyone will despair
Devarim
Devarim 1:9
Moshe appointed the majority of the judges only now because only upon having their own land will the majority of their disputes arise
Devarim
Devarim 1:9
Moshe could not handle leading Am Yisrael alone because they all had different opinions on every issue (which led to the sin of the meraglim)
Devarim
Devarim 1:12
The Eicha of Moshe led to appointing inappropriate judges, which was the slippery slope that led to the Eicha of Yirmiyahu
Devarim
Devarim 1:12
Midrash Rabba: Moshe said "Eicha" in prosperity, Yeshayahu in disgrace, and Yirmiyahu in destruction. Yeshayahu was asking how it came to be. Moshe wanted to appoint judges and the people were happy because they could select corrupt judges they could bribe (as they could not bribe Moshe). So the "Eicha" of Moshe led to the "Eicha" of Yeshayahu. And when there is no justice being performed on earth, heavenly justice takes its place, leading to the "Eicha" of Yirmiyahu.
Devarim
Devarim 1:12
Moshe was complaining to the current generation that they didn't rectify the sin of a previous generation; so too each generation has to do its part to rectify sins, and a generation that does not do its part is the one about which it is said that it is as though they destroyed the Mikdash (5634, 5656)
Devarim
Devarim 1:12
Despite being promised a great land in the future, Bnei Yisrael squabbled so much they needed a judge for every ten people
Devarim
Devarim 1:13
A group of people is more significant than the sum of its parts
Devarim
Devarim 1:13
Moshe said in 1:13 for the people to select judges, as he wanted them to choose ones they knew to be righteous. When he understood they planned to choose corrupt ones they could bribe, in verse 1:16 he opted to choose them himself.
Devarim
Devarim 1:14
It is better to learn from someone who works hard to prepare than one who is brilliant and relies on his memory/brilliance to teach; also we should try to be on the level of the students of the gedolim in prior generations rather than convince ourselves that understanding our current rabbis is enough
Devarim
Devarim 1:17
Because of the kiddush Hashem involved, even in the case of pikuach nefesh a judge must sit in judgement
Devarim
Devarim 1:17
Rashi: Mishpat is for Hashem because if you make a mistake He is the one who returns the money to the person; Rashi: Moshe was punished for saying bringing the touch cases to me. Why? RB - After establishing that mishpat is for Hashem, then saying bringing tough cases to me might sound like equating himself with Hashem
Devarim
Devarim 1:17
The reason behind all the rules for judges/trials is that Hashem is the only true judge
Devarim
Devarim 1:22
Kids pushing adults is a sign that their complaint wasn't looking for a solution but rather a lack of bitachon
Devarim
Devarim 1:22
Am Yisrael wanted to choose the spies; Moshe chose better ones who at least told the truth, allowing teshuva later
Devarim
Devarim 1:25
The cheit of meraglim was not believing Hashem would help in battle (they did believe it was a good land)
Devarim
Devarim 1:25
Rashi: Who said it was good - Yehoshua and Calev. Q: But the other 10 said it was bad? Why are they faulted for listening to the majority? If it's because they should hav listened to the 2 or to Hashem's promise, then that is missing now from Moshe's rebuke! A: The meraglim were partial (Zohar: They knew in Eretz Yisrael they wouldn't retain their elevated status.) Yehoshua and Calev were impartial. So Am Yisrael should have realized the two were telling the truth and the rest were not due to their partiality.
Devarim
Devarim 1:27
They did not think that Hashem hated them and wanted to destroy them, but they knew that all Hashem's promises (and the gift of the Torah) were for the next generation and not necessarily for them
Devarim
Devarim 1:27
Bnei Yisrael suspected Hashem took us to Eretz Yisrael's border to kill us with less chillul Hashem than in Mitzrayim
Devarim
Devarim 1:31
Moshe criticized them for thinking that all of Yetziat Mitzrayim and Matan Torah was for the next generation and proved they were wrong based on the manner in which Hashem provided for them
Devarim
Devarim 1:33
Every generation should realize that Hashem loves them and is watching them, even when they are in galut or going through a tzara
Devarim
Devarim 1:37
How could Moshe say that his punishment was because of them? Since Ktav Sofer explained in Chukat that his sin was in speaking in away that could be mis-understood, and one needs to be careful about that only when speaking among those who don't have sufficient emunah, Moshe should have realized they didn't have the right emunah after the sin of the spies, and been very careful with his words. Therefore it is because of their lack of emunah being revealed that he was punished for not speaking right.
Devarim
Devarim 1:44
The pasuk says the Emori attacked us like bees. Rashi: Bee dies after stinging, so too the Emori knew they would die from it and still attacked us. Griz: A mashal - if Reuven hits Shimon but Shimon doesn't react, we don't know how much Reuven hates Shimon. But if Shimon keeps hitting Reuven back harder, if Reuven keeps attacking Shimon even though he knows how harshly Shimon responds, then clearly he must really hate Shimon, that he is willing to keep hitting him even though he knows he will have to bear the brunt of the response. So too the Emorim knew they would die, like a bee that stings, and that they wouldn't have been able to stop Am Yisrael, but they hated us so much that they had to attack us anyway. Gra said this is peshat in Hallel: Kol goyim sevavuni - they siege us, sabuni gam sevavuni - they do a second siege in case we break through, sabuni kedvorim - they attack us like bees in order to hurt us, even if they know they won't defeat us.
Devarim
Devarim 1:44
The pasuk says the Emori attacked us like bees. Rashi: Bee dies after stinging, so too the Emori knew they would die from it and still attacked us. Griz: A mashal - if Reuven hits Shimon but Shimon doesn't react, we don't know how much Reuven hates Shimon. But if Shimon keeps hitting Reuven back harder, if Reuven keeps attacking Shimon even though he knows how harshly Shimon responds, then clearly he must really hate Shimon, that he is willing to keep hitting him even though he knows he will have to bear the brunt of the response. So too the Emorim knew they would die, like a bee that stings, and that they wouldn't have been able to stop Am Yisrael, but they hated us so much that they had to attack us anyway. Gra said this is peshat in Hallel: Kol goyim sevavuni - they siege us, sabuni gam sevavuni - they do a second siege in case we break through, sabuni kedvorim - they attack us like bees in order to hurt us, even if they know they won't defeat us.
Devarim
Devarim 1:44
Devarim 1:26 says we rebelled and acted purposefully against Hashem. Nonetheless, Hashem killed the Emorim miraculously once they attacked us. We should learn that just because miracles occur and we are saved, it doesn't mean that Hashem is pleased with us.
Devarim
Devarim 2:3
If you see Esav coming, don't stand up to him, but hide and daven.
Devarim
Devarim 2:3
Am Yisrael was told to not fight with Eisav's children (but go around them) as Eisav did have the zekhut of kibbud av and Hashem wanted him to receive his reward in this world
Devarim
Devarim 2:4
Because Bnei Eisav fear you, you have to be more careful around them - as those who fear you will resort to anything out of desperation.
Devarim
Devarim 2:7
When humans host, their supplies diminish, so they give lots on the first day and little on the last. Hashem provided for them in the desert, and there was a constant full supply from day 1 through the end of forty years.
Devarim
Devarim 3:12
Cheit Hameraglim caused Am Yisrael to go into Eretz Yisrael from the east, which caused Reuven/Gad to want to live there, which caused the galut…
Devarim
Devarim 3:16
Moshe specifically stuck some of Menashe with Reuven/Gad in order to influence them
Devarim
Devarim 3:22
Haftara: By being all together we offer a pleasant smell to Hashem
Va'etchanan
Va'etchanan 3:23
Rashi: After Moshe conquered Sichon and Og he imagined that the oath that he would not enter the Land of Israel was annulled, which is why he prayed to enter. 1) Why not before? 2) Why not pray for Aharon? 3) If the oath is annulled, why does he need to pray? Compare to the sin of the spies: First there was a decree they would all die immediately. Then Moshe prayed and instead it said they won't get to the Land and will die in the desert. He stopped praying because this time there was an oath (RH 18a - a verdict with an oath can't be annulled). Similarly, Moshe and Aharon's verdict had an oath, so he didn't pray. Only when he thought his was annulled did he try to pray.
Va'etchanan
Va'etchanan 3:23
Although a tzaddik can request reward for his actions, it is preferable that he instead requests a free gift from Hashem (5639)
Va'etchanan
Va'etchanan 3:24
Moshe didn't want to just see Eretz Yisrael, but to influence it with a blessing so that we would stay forever and not go into exile
Va'etchanan
Va'etchanan 3:25
Moshe wanted even to be a bird (without mitzvot) and enter Eretz Yisrael, as being in a makom kadosh has value
Va'etchanan
Va'etchanan 3:25
Moshe's argument to get into Eretz Yisrael was that the spies besmirched Israel after seeing it, and he defended Israel without seeing it, and he wants to see who was right
Va'etchanan
Va'etchanan 3:26
Zohar: Moshe knew that saying "na" (please) twice causes his tefillot to be answered automatically, like when he prayed for Miriam to be healed. Thus Hashem stopped him mid-sentence from continuing to pray to enter Eretz Yisrael.
Va'etchanan
Va'etchanan 3:27
Even Moshe's bones will not enter into Eretz Yisrael, in order to honor all those that died in the desert and all those who died in the diaspora throughout the generations, so that they will all return to Eretz Yisrael at techiyat hameitim together with Moshe
Va'etchanan
Va'etchanan 3:29
Rashi: Even though the tzaddikim have good deeds, they still ask Hashem for matnat chinam. Mashal: A king rewards his general for bravery in battle. He doesn't need to (it's his job). But it's not chinam because he did something (his job). If he sat home and did nothing and still got rewarded, that would be chinam. So too, tzaddikim in their own eyes think they did nothing, and ask only for matnat chinam, but in reality they have good deeds.
Va'etchanan
Va'etchanan 4:1
Moshe is mezarez everyone in all mitzvot before going into Eretz Yisrael, even ones not teluyot ba'aretz, because even if mitzvot are not teluyot ba'aretz, the aretz IS taluy be-mitzvot
Va'etchanan
Va'etchanan 4:1
To "live" is to live up to our potential, and we feel alive when we do so (by doing ratzon Hashem)
Va'etchanan
Va'etchanan 4:2
Rashba: Bal Tosif is on the individual, not on chachamim. Gra: Lo Tosifu in Vaetchanan is not to add a 614th mitzvah, lo tosif in Re'eh is adjust a mitzvah. BY: Combine the two explains why the first is in plural and the second is in singular. This also explains why Purim has different days when it is kept, so that it is recognizable not to be a bal tosif problem. Also explains why Chanukah has different levels of hiddur and people lighting different candles.
Va'etchanan
Va'etchanan 4:2
Only through learning can we do the right thing; by merely imitating others we end up doing the wrong thing
Va'etchanan
Va'etchanan 4:2
What is the connection between not adding to the Torah and not serving Ba'al Peor? Some might have thought it was proper to go denigrate the idol by defecating on it, but that is how to serve it. Thus don't even do that, even if you think you are doing a good thing, as that is not what the Torah commanded.
Va'etchanan
Va'etchanan 4:2
From the connection of Ba'al Pe'or and bal tosif - even to be mevazeh avoda zara is assur as that is how it is worshipped
Va'etchanan
Va'etchanan 4:2
Doing 5 minim or tzitzit is bal tosif; a geder is not part of the mitzva and you know it so it is ok
Va'etchanan
Va'etchanan 4:3
Moshe begins with avoda zara because it is the shoresh of many of the mitzvot
Va'etchanan
Va'etchanan 4:5
Moshe proved to Am Yisrael that the Torah is all from Hashem as he is giving rules for Eretz Yisrael, a place he never visited.
Va'etchanan
Va'etchanan 4:6
Even though the nations mock us for the chukim, when they see the wisdom and yashrut of the mitzvot sichliyot (logical) and mishpatim (laws), they realize that there must be a deeper hidden meaning to the chukim and therefore respect us for them too
Va'etchanan
Va'etchanan 4:7
All nations can pray (proofs from Yonah, Melachim, and Yeshayahu). But bechol korenu elav is unique to a tzibbur of Jews. Similarly Rosh Hashanah 17a says Hashem put on a tallit and taught Moshe the 13 midot and says if you do this you won't be left emptyhanded. Specifically in a tallit because this guarantee is only for a tzibbur.
Va'etchanan
Va'etchanan 4:7
When everyone sees us doing chukim and our special relationship with HKBH they will realize there is lots of hidden wisdom in the chukim
Va'etchanan
Va'etchanan 4:7
All nations can pray. But bechol korenu elav is unique to a tzibbur of Jews. Similarly, the promise that the 13 midot won't return emptyhanded is only for a tzibbur.
Va'etchanan
Va'etchanan 4:7
We should care that we look smart in the eyes of the nations, as if we look dumb it is a chillul Hashem
Va'etchanan
Va'etchanan 4:8
Gentiles respect our laws because they (the laws) are without bias, not for the benefit of the judge/officer, and help out both the plaintiff and the defendant
Va'etchanan
Va'etchanan 4:9
The Torah and mitzvot are our lifesource, our blood, so we should not waste time.
Va'etchanan
Va'etchanan 4:9
We learn even to the day of death, as we don’t only learn to know what to do (2 mitzvot: know what to do, and learn every day)
Va'etchanan
Va'etchanan 4:9
In addition to remembering the content of Har Sinai, there is a lav to not forget the miracles and sights we experienced there
Va'etchanan
Va'etchanan 4:9
One must not forget the Torah. Rambam Talmud Torah 1:10 - As soon as one stops learning, he forgets, learned from this pasuk. Q: Seems not to be true? And why is this pasuk better than "vehigita?" A: There is a separate chiyuv from the standpoint of knowing the Torah, and until it is "written in your heart" (Mishlei 3:3), one forgets as soon as he stops learning.
Va'etchanan
Va'etchanan 4:10
Hashem gave nevua to 600000, even those not worthy, so that a) everyone would believe in nevua, and b) no one could claim to be a navi to cancel the Torah without a similar gathering
Va'etchanan
Va'etchanan 4:11
The dibrot needed to be in stone, so that they would not get worn out and then forgotten. This is the source for one who (purposefully) forgets some Torah he learned to be chayav mita.
Va'etchanan
Va'etchanan 4:14
Even the first luchot had the ability for the learned to add to the Torah with chiddushim in a limited fashion
Va'etchanan
Va'etchanan 4:15
The rule to be healthy is presented as a spiritual mitzva as well, because it is part of the realization that our bodies and our lives belong to Hashem
Va'etchanan
Va'etchanan 4:15
Moshe had to die because the dor entering Eretz Yisrael might have thought him to be godly
Va'etchanan
Va'etchanan 4:15
Unlike gentiles, Am Yisrael has no constellation in charge, so there is no reason to daven to them
Va'etchanan
Va'etchanan 4:19
There is no need to worship sun/moon (or Moshe) as they are merely like a tool in the hands of an artist
Va'etchanan
Va'etchanan 4:28
The 5 senses are part of the wisdom with which Hashem created us, through which we get reward or punishment; Hashem has the 3 "spiritual senses" (see, hear, smell) and not the ones for a body (taste/touch); we mock avoda zara for having none of these senses, therefore it's futile to turn to them for help
Va'etchanan
Va'etchanan 4:41
Moshe separated 3 cities that won't take effect yet, teaching to work on a mida even when we will fail most of the time
Va'etchanan
Va'etchanan 4:41
Moshe wanted to pick out the arei miklat to help others do mitzvot even if they won't take effect until after his death, to teach all a lesson in Ahavat HaTorah
Va'etchanan
Va'etchanan 4:41
Yalkut 829 - "Az" is always a shira. So when Hashem told Moshe to select the arei miklat he sang shira because that is what happened when he killed the Mitzri. How? When he fled he always doubted himself for not having enough bitachon that Hashem would protect him. This mitzva teaches to limit the miracle necessary and do what you can naturally. So Moshe realized he was ok to flee, and thus sang shira.
Va'etchanan
Va'etchanan 4:41
Moshe was teaching how to learn be-iyun and le-ma'aseh, so he separated the cities now so they would be done properly rather than hastily when there was a need for them
Va'etchanan
Va'etchanan 4:41
Why did Moshe choose the arei miklat after giving tochacha and before giving over halachot? Moed Katan 9b - Any mitzvah that can't be done by others is docheh talmud Torah. Choosing arei miklat at this point can be done only by Moshe, or else it would lead to arguments. Therefore it came before teaching Torah. But giving tochacha is also a mitzva, so while he was giving it he was osek be-mitzvah and therefore patur from the mitzva of selecting arei miklat.
Va'etchanan
Va'etchanan 5:2
Hashem made a brit with all of us in mind, just like a person makes a water mill for all water to eventually pass through it
Va'etchanan
Va'etchanan 5:12
The stirot between the luchot are all keri and ketiv (shamor written and zachor said)
Va'etchanan
Va'etchanan 5:12
Mechilta - You should act as though your work is all done. Vayikra Rabba: Oneg Shabbat is Shabbat Bereishit. How so? Hashem's work was all done. So every Shabbat we should believe all our work is done like Shabbat Bereishit, and then we will have oneg Shabbat.
Va'etchanan
Va'etchanan 5:12
Shvutin have an ikar in the Torah; keeping Shabbat is both edut of beriya and part of designating a day to grow in Torah and our relationship with Hashem
Va'etchanan
Va'etchanan 5:14
First dibrot mention Bereishit and second mentions Mitzrayim. During the egel, they claimed Hashem made the world but no longer watched it and controlled it. Mitzrayim proves that He still controls it. Therefore it now mentions Mitzrayim to disprove their claim during the egel.
Va'etchanan
Va'etchanan 5:14
Each creation exists for its purpose and is happy; donkey also rests on Shabbat
Va'etchanan
Va'etchanan 5:15
Rashi: Mitzva to honor parents was given in Mara. Q: What does it matter? A: It is logical to honor parents as they fed you, clothed you, etc. But then you are really honoring yourself. The mitzva to honor them is even if they didn't do all that for you. In Mara when we were commanded to honor parents, we ate manna and our clothes grew with us, and they did not provide for us at all. We did it only "ka'asher tzivcha" as the verse says.
Va'etchanan
Va'etchanan 5:15
Only a Jew can testify about beriyat haolam through keeping Shabbat, because only he left Mitzrayim and had all those nisim
Va'etchanan
Va'etchanan 5:19
The second luchot had tov and shamor written on them
Va'etchanan
Va'etchanan 5:24
Am Yisrael agrees to listen to the neviim rather than have to go through the ordeal of hearing Hashem speak again
Va'etchanan
Va'etchanan 5:25
The ketoret includes some spices that don't smell good; part of our tafkid is to overcome our negative traits
Va'etchanan
Va'etchanan 5:26
People can acquit or indict, but it is all bidei shamayim (except yirat shamayim).
Va'etchanan
Va'etchanan 5:41
Moshe picked out 3 cities of refuge even though they won't work yet, as Moshe "got rich" on doing the small "half" mitzvot that others miss out on and ignore
Va'etchanan
Va'etchanan 6:2
A person should want to do mitzvot out of yirat haromemut, rather than yirat ha-onesh, just like a father motivates his son to learn with candy, the learning is the ikar, not the candy
Va'etchanan
Va'etchanan 6:2
The reward for keeping the mitzvot is that you will fear Hashem
Va'etchanan
Va'etchanan 6:3
The reward of a mitzva is getting the Or Eloki; after the egel this turns into a future promise
Va'etchanan
Va'etchanan 6:4
Hashem is one, but He is ours ("keinu") because He did lots of nisim for us
Va'etchanan
Va'etchanan 6:4
Every tzara is really a way to get us closer to Hashem, which is why we read Anochi Hashem and loving Hashem bekhol meodekha on Shabbat Nachamu (5656)
Va'etchanan
Va'etchanan 6:5
Bekhol levavkha obligates even the yetzer hatov (who naturally wants to do mitzvot) as we do mitzvot because we are commanded and not of our own interests
Va'etchanan
Va'etchanan 6:5
Berachot 61 - Rabbi Elazar - If someone's money is more important to him than his life it says bechol me'odecha. Vice versa for bechol nafshecha. Rabbi Akiva says even if it takes your life. Q: Is there really someone who values money more? A: He prefers using some effort to do a mitzva rather than parting with some of his money for the mitzva.
Va'etchanan
Va'etchanan 6:5
We love Hashem through that which makes us better than animals - even when we are punished we know it is for our good (erases the sin, etc.)
Va'etchanan
Va'etchanan 6:5
Why are we commanded ve'ahavta (to love Hashem) and not the more passionate vechashakta? Love one can lose focus on when eating or sleeping, not cheshek, and since Hashem commanded us to use our yetzer tov and hara, our money, and our ta'avot for Him, He commanded us only to love Him, so the constant thought would not disturb our ability to function
Va'etchanan
Va'etchanan 6:5
If you keep the mitzvot you will end up loving Hashem and doing things for Him
Va'etchanan
Va'etchanan 6:5
Berachot 54a says bechol levavcha means using your yetzer tov and yetzer hara. This is because you sometimes must use your yetzer ra for good, such as when it comes to eating a dvar mitzvah, and sometimes it is forbidden to use your yetzer tov, such as learning Torah where it is dirty and smelly, learning next to a candle on Shabbat, or learning using electricity on Shabbat that is generated by a Jew. (Not in online version as of 10/2023)
Va'etchanan
Va'etchanan 6:6
3 ideas to keep in your heart at all times: one day to live, only one thing left to learn, and you are Klal Yisrael and the world's existence depends on you
Va'etchanan
Va'etchanan 6:6
Most of the azharot in the Torah and Chazal about forgetting Torah are about forgetting the oral Torah, to be sure to transmit it to the next generation. There is a mitzva lilmod ulelamed all kinds of Torah, but there is a special mitzva lishmor the mesora.
Va'etchanan
Va'etchanan 6:6
Mishlei 3:3 - Write the Torah on your heart. Q: How is that writing? A: Rav Chaim Volozhen said his brother was a genius who knew all the Torah the way we all know Ashrei, but was still not as great as the Gra, who knew it backwards and forwards. Why is that better? Because reciting it backwards is only difficult from memory, but when reading it - from your heart - it is not difficult. Targum Yonatan says this is the peshat of this pasuk.
Va'etchanan
Va'etchanan 6:7
Avot 2:5 - Don't say when I have time I will learn as perhaps you won't have time. Q: How is that the reason? If I need to learn today and tomorrow, how can learning tomorrow make up for today? Gra: There is bitul Torah in quality and quantity. Griz: If a person knows he will learn better later if he rests now, one might think that is not bitul. This mishna teaches that there is even a limit to that.
Va'etchanan
Va'etchanan 6:9
Put the info on the mezuza so that people rememeber it when coming and going. Not like certain heretics who turn this into a parable/allegory and thereby end up removing mitzvot from the Torah.
Va'etchanan
Va'etchanan 6:10
A poor person who becomes rich easily forgets he was poor quicker than one who worked hard to become rich
Va'etchanan
Va'etchanan 6:10
During battle most issurim become permitted (not avoda zara)
Va'etchanan
Va'etchanan 6:10
Wealth you didn't work for causes you to forget Hashem's help in helping you achieve it
Va'etchanan
Va'etchanan 6:13
Do His mitzvot, like an eved, and avail yourself to do His bidding
Va'etchanan
Va'etchanan 6:16
It is assur to demand a miracle to confirm your faith; instead we pass on the mesora of the nisim that were already done
Va'etchanan
Va'etchanan 6:18
Hashem made us in order to reward us, so doing mitzvot for schar is actually fulfilling His ratzon
Va'etchanan
Va'etchanan 6:18
Rashi - Do lifnim mishurat hadin; Ramban - peshat is to do mitzvot and through them to be yashar vetov
Va'etchanan
Va'etchanan 6:18
Sifri and Tosefta Shekalim: Machloket Rabbi Akiva and Rabbi Yishmael whether yashar is in the eyes of people and tov is in the eyes of Hashem, or vice versa. Chachamim ruled (like Rabbi Yishmael) that yashar is in the eyes of Hashem, as regarding ir hanidachat (idolatrous city), egla arufa, and eating blood it says only yashar. Why? A person might think killing an ir hanidachat or egla arufa isn't yashar (it's cruel, etc.). So the Torah emphasizes it is yashar. Eating blood we naturally stay away from (Rashi) so it is only if you do it because Hashem says it is the right thing too. Q: But then why does our verse say "hatov be'einei Hashem?" It is the source for dina debar metzra and other rules that the Torah commands because people think they are correct. Again, we do it because Hashem said so.
Va'etchanan
Va'etchanan 6:20
What is being asked? Are we supposed to know the ta'am hamitzvot?!? Rather, why not just have halakhot? Why do we need klalei ha-limud (chukim)? Answer: Mitzva to learn and be osek in Torah
Va'etchanan
Va'etchanan 6:20
The reason behind the mitzvot of edut, chukim, and mishpatim (why we stone a mechalel Shabbat) is yetziat mitzrayim
Va'etchanan
Va'etchanan 6:20
Wise son in haggadah is asking about edot and chukim. Edot are the stories and chukim are the laws. The Torah is saying the stories are true too. Normally one who believes every story is true is a "peti" (Mishlei 14:15), but the Torah is machkimat peti (Tehillim 19:8) - and one can safely believe all the Torah's stories.
Va'etchanan
Va'etchanan 6:24
There are roles and rewards for Talmidei Chakhamim and those who support them
Va'etchanan
Va'etchanan 6:24
We must do the mitzvot, which are themselves good, and we will get reward
Va'etchanan
Va'etchanan 7:2
The word lo techanem can mean finding favor, allowing them to acquire land in Eretz Yisrael, giving them a gift for free, or finding them beautiful - this is why the Torah does not have vowelization, so that words can be explained and extrapolated for multiple meanings (see Bemidbar 11:15)
Va'etchanan
Va'etchanan 7:6
You (not the gentiles) are commanded to destroy avoda zara in Eretz Yisrael because your added kedusha makes you more likely to sin and Hashem chose you (for this and other purposes)
Va'etchanan
Va'etchanan 7:7
Hashem chose us because He wanted us (or the Avot) not because we were the largest nation
Va'etchanan
Va'etchanan 7:9
Hashem rewards good deeds even when done by reshaim
Eikev
Eikev 7:12
You need a rebbe to teach you priorities in mitzvot and details of mitzvot; if you keep mitzvot based on your rationale you will end up ignoring important parts of mitzvot
Eikev
Eikev 7:12
For people who understand the Or Eloki the chukim become like mishpatim
Eikev
Eikev 7:12
The eikev is the lowest part of the body, and similarly, the reward in this world is minor compared to the next world
Eikev
Eikev 7:12
The main form of guarding yourself is to prevent yourself from getting stuck in the mud in the first place, as once you are in it is very hard to get out.
Eikev
Eikev 7:12
Rashi: Pay attention even to listen to the simple mitzvot that we do so often by habit. Griz: Even remembering to put your right shoe on first each day is an accomplishment.
Eikev
Eikev 7:12
The light mitzvot Rashi mentions are ones with lighter reward, clearly not done for reward (5633), less important ones, but they form the basis of others (5634), or the springboard for greater dveikut and yirat shamayim (5664)
Eikev
Eikev 7:15
If Hashem is removing the illnesses from us, why does it need to mention that He won't put them on us? Berachot 5a says that some punishments are out of love so that one sees them and repents. Those can happen to us or to others and we will see and repent. Just like in Mitzrayim there were punishments that did not hit Goshen, so too when we see others getting sick we will realize it's a miracle from Hashem that we did not get sick and we will fear Him.
Eikev
Eikev 7:15
Even the natural spread of contagious diseases our enemies get will not spread to us if we keep the mitzvot properly
Eikev
Eikev 7:18
The hornet would be enough to kick out the nations, and it's a hidden miracle (you won't even notice it) as a revealed miracle is needed only to instill fear (and this verse says it's for those few at the end who are hidden).
Eikev
Eikev 7:21
If you fear Hashem enough you will not be able to fear anyone/anything else, like a person fleeing a lion is not scared about being stung by a bee
Eikev
Eikev 7:25
Get rid of avoda zara, because if you don't you might end up attributing success to it
Eikev
Eikev 7:26
Don't allow the yefat toar to bring her avoda zara into your home
Eikev
Eikev 8:1
The shleimut reached from 613 mitzvot is greater than that of 7 Noahide mitzvot; the sheleimut in Eretz Yisrael is greater than keeping the mitzvot of chutz la'aretz
Eikev
Eikev 8:3
Some people think that their role in the world is to accumulate as much wealth as possible. The time in the midbar showed us that this is not success. Hashem provided our needs so that we can spend time on Torah.
Eikev
Eikev 8:3
Hashem trained us with the man to know that the source of parnassa is mitzvot
Eikev
Eikev 8:4
If someone commited a capital crime, he might get put to death right away, or he might have to wait, with being unsure as to when he will die adding to his punishment. But if the king likes the person (but for some reason can't/won't commute the sentence), he can during that time still make his life as comfortable as possible. This is what happened in the desert. Am Yisrael all needed to die out so the next generation can go to Eretz Yisrael. But out of Hashem's love for them, He gave them manna, made their clothes grow with them, their feet not blister, etc.
Eikev
Eikev 8:5
After going through certain nisyonot Am Yisrael gets the rewards of Eretz Yisrael
Eikev
Eikev 8:7
We thank Hashem with birkat ha'aretz even when we are not on the land, because it is still through the land's berakha that we get parnassa
Eikev
Eikev 8:8
Berachot 41a says (regarding the 7 minim of Eretz Yisrael) that whatever is earlier in the pasuk has more importance and precedence for the blessing. Q: Even if they all have the same importance, one must be written before the other? A: There is no "must" when it comes to the Torah. Proof: The Torah sometimes says "Moshe and Aharon" and sometimes says "Aharon and Moshe," which Rashi says shows they are equals. So when it's not that way, they are not equal.
Eikev
Eikev 8:9
Eretz Yisrael having iron is good as it is a strong building material but still looks nice
Eikev
Eikev 8:10
The deurayta is the berakha after eating, and the chakhamim added a berakha beforehand because we appreciate the food more then
Eikev
Eikev 8:10
Berachot 20b - If one should not show favor, how does this pasuk say Hashem will show Am Yisrael favor? HKBH: I said to be satisfied and then bentch, while they are careful about an olive or egg size. Q: If they are careful about an olive, why mention the egg? And is that our only chumra? Rif: 2 meals is the size of 18 grogrot, or 6 eggs. Zohar: 3 eggs are 10 olives, or 9 grogrot. So olive to grogeret is 9:10. If one eats that he needs to bentch. But if we have 10 olives we try to find a minyan and each person gets one. If not we try to find 3, and each gets an egg worth. So we are makpid on an olive ideally, and if not, then an egg. Thus Hashem shows us favor.
Eikev
Eikev 8:10
Hatov Vehametiv is based on renewing our faith that the nation will survive its galut
Eikev
Eikev 8:16
All the trials and tribulations in the desert were to train them in emunah and bitachon, to make it second nature for them
Eikev
Eikev 8:17
How could they think it was their strength that took them out of Mitzrayim after they saw all of His miracles and He gave them manna? Hashem fought for them in a supernatural way. If the upcoming battles are won in a "natural" way, they may think it is their strength, and not from Hashem.
Eikev
Eikev 8:17
Seemingly the end of the verse is missing (don't say it's due to my strength…). It must be that this verse is rhetorical. After listing that we ate and are satisfied, Hashem took us out of Mitzrayim, brought out through the desert eating manna, can we really say it was our own strength? Just as that was from Him, so too everything is from Him. (A similar idea can be found in the Netziv.)
Eikev
Eikev 8:18
Despite Am Yisrael being compared to lions we must always realize that it is Hashem and not kochi veotzem yadi
Eikev
Eikev 9:6
Stiff-necked refers to someone who follows his heart despite someone wise proving to him that he is wrong
Eikev
Eikev 9:7
Ratzon Hashem makes things sweeter
Eikev
Eikev 9:9
We learn from Moshe's "sitting" 40 days/nights that we must learn when we have a few minutes as though we will sit now and learn our whole life
Eikev
Eikev 9:15
A big part of the sin of the golden calf was that they did it while the Shechina was still on Har Sinai, like a bride sinning under the chupa.
Eikev
Eikev 9:20
There are differing statements of Chazal as to whether Aharon acted properly at cheit ha-eigel (preventing something much worse). They could all be true, just that while humans can only judge the action, Hashem is able to judge a person's actions, goals, and intentions all at once, just like He is able to consider the effect the punishment will have on the family members.
Eikev
Eikev 9:20
Aharon had great intentions at the eigel, and sinned only in actions, but Hashem is very careful with tzaddikim, which is why he gets punished
Eikev
Eikev 9:27
The egel had 2 sins: 1) Those who intended for avoda zara, 2) Those who donated and allowed the chillul Hashem to occur
Eikev
Eikev 9:29
Zeroa netuya refers to Hashem stopping the Mitzrim from re-grouping BETWEEN each maka and deciding to destroy Am Yisrael
Eikev
Eikev 10:1
Hashem told Moshe to make another luchot so that people throughout the generations would not stay annoyed at him for breaking it. The new ones should be locked away so Moshe would not break them again.
Eikev
Eikev 10:1
Rashi: Moshe was told to write the luchot and make an aron to put them in. Moshe said where will I put them while I make the aron? So he made the aron first. Q: How can Moshe change from what he was commanded? A: He was really being commanded about "hazmana milta" - the aron was not just a closet, but a holy place designated to hold the luchot. So Moshe could be commanded to make a holy ark only once the luchot were commanded. So it's not the order he was commanded, but rather that he was commanded to make an aron dedicate to be holy.
Eikev
Eikev 10:1
Rashi: Moshe was told to write the luchot and make an aron to put them in. Moshe said where will I put them while I make the aron? So he made the aron first. Q: How can Moshe change from what he was commanded? A: He was really being commanded about "hazmana milta" - the aron was not just a closet, but a holy place designated to hold the luchot. So Moshe could be commanded to make a holy ark only once the luchot were commanded. So it's not the order he was commanded, but rather that he was commanded to make an aron dedicated to be holy.
Eikev
Eikev 10:7
At Mei Meriva, Am Yisrael was near nachals, so they did not really need water; this is proof that Aharon died not because of cheit mei meriva, but it was just an excuse to not mention his prior sin for which he actually died
Eikev
Eikev 10:10
Moshe demonstrated how great the Torah is by sitting 40 days again the second time
Eikev
Eikev 10:12
Hashem expects us to have yira=busha, just like we act differently alone or when people are around, we should act knowing He is looking; after seeing Moshe, yirat shamayim is indeed something small
Eikev
Eikev 10:12
We have to work with the love of a son and the fear of a slave
Eikev
Eikev 10:12
Hashem asks different things of each type of person; yira is asked of public servants, ahava of talmidei chakhamim, etc.
Eikev
Eikev 10:12
Hashem does not ask of us anything except in order to reward us when we do it
Eikev
Eikev 10:12
In the name of Rav Chaim: From the word "ve'ata" (and now) we learn that at all times one must ask himself what Hashem wants from him, and an hour later to ask himself again.
Eikev
Eikev 10:13
Hashem wants only good for us and will never command us to murder our young
Eikev
Eikev 10:16
Even a tzaddik who sins, Hashem won't accept a mitzva to atone. He will receive reward for the mitzvah and punishment for the aveira.
Eikev
Eikev 10:16
We must open our hearts to know the truth, unlike the generation that left Mitzrayim and was negatively influenced by Mitzrayim
Eikev
Eikev 10:17
Don't sin because Hashem is forgiving; there will be eidut about each kind of aveira or bad mida
Eikev
Eikev 10:17
The pasuk ends with the words "haKel hagadol…" that we say in shemoneh esrei. Yoma 69b - Anshei Knesset Hagedola (Men of the Great Assembly) are called great for putting those words back in our tefilla. Yirmiyahu saw desecration of the Temple and asked how this is nora. Daniel saw gentiles enslaving Jews and asked where the gevura is. But the Anshei Knesset Hagedola realized that Hashem conquering His anger and allowing this to happen is a form of gevura. Griz: Of course Yirmiyahu and Daniel knew that Hashem had those midot, but they were saying they are not being exhibited. Much like Hashem is always the "Hamelech Hakadosh," but we mention Him exhibiting those midot only during aseret yemei teshuva.
Eikev
Eikev 10:17
How can we give a bribe to Hashem? There are people who are willing to give up in certain areas of Torah to strengthen Torah learning, to cover up an aveira with a mitzva. (Footnote: Sanhedrin 98a - Mashiach is waiting for us to have more mitzvot than aveirot. And when it happens he will want to come right away, so that we don't do more aveirot in the meantime. Eiruvin 43a - Mashiach won't come on Shabbat due to techum issues. Griz: He won't violate an issur derabbanan even to prevent further aveirot that will delay the geula.)
Eikev
Eikev 10:17
Hashem does not take "bribes" such as strengthening Torah by giving in elsewhere
Eikev
Eikev 10:20
We fear Hashem's awesomeness, and it is possibly a means and an ends
Eikev
Eikev 10:20
Shabbat really is meant for the world, but it needs an element of bitachon, so it is only for Am Yisrael
Eikev
Eikev 10:20
Only someone on a high level should swear in Hashem's name; there is a mitzvat asei to try and be on that level
Eikev
Eikev 10:22
Torah was not given to avot as Hashem wanted a lot of people to testify about the good He did for Am Yisrael
Eikev
Eikev 11:8
Rashi: Do mitzvot in galut, so that when you return to Eretz Yisrael they won't be new, such as tefillin and mezuza. Kiddushin 36 - Mitzvot not dependent on the land apply in chutz la'aretz. Contradiction? There is a mistake. Rashi wrote roshei teivot and they explained it as hinichu tefillin asu mezuzot. Really it's hafrishu terumot asru ma'asrot, which are mitzvot dependent on the land.
Eikev
Eikev 11:8
Keep the mitzvot so that you will keep Eretz Yisrael, which is a place meant for keeping the mitzvot as mitzvot get you rain, unlike Mitzrayim where life is not dependent on rain
Eikev
Eikev 11:10
Rashi: Eretz Yisrael is better because no work to water the field; Ramban - Harder - must daven and do mitzvot to get rain
Eikev
Eikev 11:13
We do mitzvot out of love for Hashem, not in order to get reward. That doesn't mean that there isn't reward (there is), or that a person has to not want reward, only that he shouldn't be doing it for the reward.
Eikev
Eikev 11:13
Kings prefer those who serve in their army (learn Torah) than those who work the land (parnassa)
Eikev
Eikev 11:15
For people, the blessing is to eat and be satisfied, such as the manna when Rashi tells us they ate a bit and felt full. You just need to gather grain and have some stored up to not worry. But for animals, the blessing is to constantly have lots of grass to eat.
Eikev
Eikev 11:15
If there is no grass for your animal, then you can't eat (as he has to be fed first - Gittin 62b and Berachot 40a). Obviously we still would eat due to pikuach nefesh. But then we would never eat to satisfaction. We can merit to eat to our satiation only when there is grass for our animals.
Eikev
Eikev 11:18
Even in galut we keep mitzvot, as time without mitzvot leaves one without an appetite for mitzvot
Eikev
Eikev 11:18
The mitzvot apply everywhere, but they have extra significance in Eretz Yisrael
Eikev
Eikev 11:19
The obligation of "vedibarta bam" is that we must educate our children and talk to their hearts, teaching them wisdom, emunah, etc. Otherwise they will listen only in front of us, not while walking "baderech."
Eikev
Eikev 11:21
Midrash: Just as the mezuza doesn't move from the wall, so too we should not move from shul or the beit midrash. How is that possible? Rambam De'ot 3:2 - Even eating and drinking should be done so one has strength to learn. Everything should be a prep for learning. The mezuza reminds us that all our actions should be for the sake of heaven. If one has the intent even while doing business, then it is as though he has never left the beit midrash.
Eikev
Eikev 11:22
In this world we can call on Hashem whenever we want, in the next world there are barriers and we get called to Him once against our will (for judgement)
Re'eh
Re'eh 11:26
Why did the shevatim have to be split up into 6 on each mountain? Why is re'eh singular but lifnechem plural? A person must always view the scale of his deeds as equal, and if he does a mitzva or aveira it will tip the balance and decide his fate. He must also view all of the nation's deeds as 50/50 between reshaim and tzaddikim, and he will decide the nation's fate with his next deed. This episode with 6 shevatim on each mountain was a way for a person to really bring this picture to life. So in singular: picture this, in plural: the fate of the nation hanging in the balance.
Re'eh
Re'eh 11:26
Shomrei Torah can enjoy largesse; those who aren't always want more and see others succeeding as a failure leading to depression
Re'eh
Re'eh 11:26
Why is noten (gives) in present tense? Even if one already chose the wrong path, it's not too late to do teshuva and choose the right path. It can be done today, and Hashem will be with you, and not force you. But you should do it even if it means being alone.
Re'eh
Re'eh 11:26
Sometimes a nation rules another or is enslaved by another, but most nations are not. The Jews are either so elevated ruling everyone or enslaved to another, with almost no middle ground. Because we are ruled by Hashem, and when we fulfill His will it is a segula. Re'eh=think about it - there is no middle ground. Also: Eretz Yisrael is given to us so we can keep the Torah. For even a minor transgression then we deserve to be kicked out. Yet, Hashem in His kindness only does it for the big 3. Re'eh = see this chesed of Hashem. Also: Hashem combines a good thought into a mitzva, but not so for an aveira. Re'eh= See how great Hashem's chesed is to us.
Re'eh
Re'eh 11:26
After this pasuk, Hashem lets the mitzvot (themselves) grant reward and the aveirot cause punishment
Re'eh
Re'eh 11:26
Everyone always has 2 choices in front of him, and if you pass one choice, you get another choice, as that is our constant role in life - to choose between good and bad (5637)
Re'eh
Re'eh 11:26
We can choose a life of mitzvot and success or aveirot and failure; no middle ground
Re'eh
Re'eh 11:28
Rashi: Anyone who serves avoda zara is off the path we are commanded, and is a kofer in the whole Torah. Q: What's the chiddush? A: Some people fulfill mitzvot but still believe in avoda zara. Like a false prophet who says Hashem wants us to serve this idol, and like the Ramban's explanation of cheit ha-egel. This person doesn't deny Hashem, just he thinks that Hashem wants us to also serve other forces.
Re'eh
Re'eh 11:31
Mitzvah of living in Israel is fulfilled in the land of Bnei Reuven/Gad
Re'eh
Re'eh 12:5
There is a mitzvah to sacrifice only in the mikdash and not elsewhere
Re'eh
Re'eh 12:18
It is human nature to want to celebrate and be happy, so Hashem is directing that simcha to take place in Yerushalayim and to be directed to serving Him
Re'eh
Re'eh 12:25
The reason we don't eat blood is because Hashem said not to, not because we find it disgusting
Re'eh
Re'eh 12:28
Tov is for man-God, the source of knowing good/bad (without Him we would not know); yashar can apply to man-man
Re'eh
Re'eh 12:28
There are mitzvot we naturally abhor, like eating blood, and ones we actually desire; we get reward for not doing the ones we naturally resist, and all the more so we get reward for not doing that which we would otherwise do
Re'eh
Re'eh 12:30
There is nothing beautiful or worthy of envy/imitation when it comes to avoda zara
Re'eh
Re'eh 12:30
Don't think the nations lasted on the land due to avoda zara so we should do it too; we get zekhut to land from mitzvot
Re'eh
Re'eh 12:30
The Torah adds an issur that it is forbidden to do ma'aseh avoda zara even for Hashem
Re'eh
Re'eh 13:1
Thinking that Eretz Yisrael does not need avoda ruchanit is worse than avoda zara
Re'eh
Re'eh 13:1
Don't add to the ways we worship Hashem as we may add something He doesn't like, like burning children
Re'eh
Re'eh 13:4
The false prophet is not performing a miracle, just a trick with witchcraft, etc.
Re'eh
Re'eh 13:5
Even when one is involved in other (non-religious) pursuits, one's thoughts (and life) should still revolve around Hashem
Re'eh
Re'eh 13:5
Ramban: Fear him like a slave to his master. Sifrei: Avoda of Torah and in the mikdash. Q: Why those two? Just keeping the commandments is not considered avoda, unless one feels mishubad (enslaved) to it. These two require that feeling.
Re'eh
Re'eh 13:7
There is emunah of kabbala/mesora from parents, and emunah from wisdom, and both are necessary and work together
Re'eh
Re'eh 13:16
Hashem needs to give rachamim as a bracha to the people who kill the ir hanidachat so that the actions don't affect them
Re'eh
Re'eh 13:18
If you plunder the city, it will look like you were doing it to get their possessions and there is less kavod shamayim from the situation. If you leave it as a permanent exhibit, everyone will know you did it only for the mitzvah.
Re'eh
Re'eh 13:18
One might think this is a cruel law, because women and children are killed, but it's not because this is being done in order to pacify God's anger and for Him to have rachmanut on the world, and this "cruelty" comes from His mercy.
Re'eh
Re'eh 13:18
One needs a special berakha to prevent the bad midot of murder from affecting you when destroying an ir hanidachat
Re'eh
Re'eh 13:19
Learn Torah and be osek in mitzvot to prevent bad midot from affecting you
Re'eh
Re'eh 14:1
If you lose a relative don't mourn too much, as you are not without a "father" (Hashem), unlike a non-Jew whose god is really wood/stone and is not helpful.
Re'eh
Re'eh 14:1
Lo titgodedu means not to make different groups, but we need mitnagdim and chassidim just like armies need different kinds of soldiers
Re'eh
Re'eh 14:1
There is a connection between not causing ourselves pain and not to split the tzibbur into groups
Re'eh
Re'eh 14:1
We are holy and our soul remains; we should not mourn too much
Re'eh
Re'eh 14:1
Don't mourn too much, as we still have Hashem
Re'eh
Re'eh 14:2
Everything comes from Hashem, therefore it is wrong to mourn more than the designated amount of time and in the designated manner
Re'eh
Re'eh 14:3
Some animals are forbidden so that we don't absorb their bad traits
Re'eh
Re'eh 14:21
Taking a mother's milk in order to eat its kid is cruel
Re'eh
Re'eh 14:22
We need the salt of tzedaka to preserve our money, withholding tzedaka ironically makes us poorer
Re'eh
Re'eh 14:22
Shabbat 119a - Tithe to get rich. Sifri - Tithe to not be lacking. Seems the peshat is like the latter, as if one gives in order to get rich he won't have reward in the next world. Rather: he should intend to get rich only in order to be able to give more tzedaka.
Re'eh
Re'eh 14:22
There could be the same food being grown that is chayav in terumot and not chayav in terumot
Re'eh
Re'eh 14:22
We must eat ma'aser sheni in Yerushalayim so that we will learn how to act from the kohanim/shoftim there
Re'eh
Re'eh 14:22
Tithing our produce helps us become rich with lots of produce
Re'eh
Re'eh 14:23
On Yontif the worker has time to absorb the yirat shamayim of the kohanim in Yerushalayim
Re'eh
Re'eh 14:23
Ma'aser Sheni is eaten in Yerushalayim so that we will be near the Beit Din Hagadol and learn from them
Re'eh
Re'eh 15:3
Rambam - Mitzva to lend to gentile with interest; Ramban - No such mitzvah, just asei and lo tasei for lending to a Jew without interest
Re'eh
Re'eh 15:4
Rashi: The verse here discusses no poor people and later it says there will always be, as one is referring to when we fulfill the will of God. Q: So why is it specifically regarding shemita where the Torah writes about following His will? And if there is no poor, why do we need this section? A: The verse is trying to placate the lender so that he won't worry that the borrower will get poor and the loan will default during shemita. The verse about there being no poor people is written specifically about this mitzvah of lending money so that we know that from this mitzvah the lender won't get poor, as he is fulfilling the will of God.
Re'eh
Re'eh 15:7
If you bend your fingers, they all look the same size. If you open your hand you easily see the different sizes. We have to provide what is missing for the poor person, and Chazal say that can even be a horse and slave for him. So the Torah here gives us a sign to remember that each ani is different - patoach tiftach - open your hand, and just like your fingers are different, so too each ani is different.
Re'eh
Re'eh 15:7
We have to constantly help the poor person, and realize that if there are poor people it's because we are not fulfilling His will, so if we want to remain the givers rather than the poor, we must open our hands to the poor.
Re'eh
Re'eh 15:8
We should be sure to be as generous with tzedaka as we are for our own needs
Re'eh
Re'eh 15:8
Bava Batra 10a - Rav Pappa was climbing a ladder and almost slipped and died. Chiya Bar Rav asked if he ever withheld from giving charity. Connection? Patoach tiftach has a darga tevir (broken rung).
Re'eh
Re'eh 15:10
Bava Batra 9a - One who gives a poor man charity gets 6 blessings, and if he says kind words to appease him he gets 11. Bava Batra 11a - Binyamin Hatzadik managed the community tzedaka and when it ran out of money he personally funded a woman and 7 children. When he got sick, angels complained and he got 22 extra years. Q: Why 22? years? Sota 20a - a blessing extends life 3 months. 3 months * 11 blessings is 33 months. * 8 people is 264 months, or 22 years.
Re'eh
Re'eh 15:10
Chullin 7b - Jews are holy, which is why there are those who have yet don't give. How is that holy? We know there are those who are careful in mitzvot yet don't give so much tzedaka, and there are those who don't keep the mitzvot yet they may give lots of tzedaka. Chullin 91a - The tzaddik is so careful not to steal, so he doesn't part with his hard-earned money easily. Someone who cheats to get money has an easier time parting with it. But in truth, this is a mistake for the tzaddik, as our role is to work to believe that we will not miss out on anything by giving appropriately. (Not in online version as of 10/2023)
Re'eh
Re'eh 15:11
When the rich person gives a small amount to the poor person, it can still be a lot for the poor person. When Hashem rewards us, He does it from the poor person's standpoint. So the rich person gets even richer when he gives. This explains Vayikra Rabba: The poor person does more for the rich person than the rich person does for the poor person.
Re'eh
Re'eh 15:11
Tzedaka applies both in Eretz Yisrael and in chul
Re'eh
Re'eh 16:1
Am Yisrael is like the seed of a fruit; really important but underappreciated
Re'eh
Re'eh 16:8
Pesachim 68 and Beitza 15b - Split each yom tov in two, half for Hashem and half for you. Half of Lashem in gematria is 28. Half of lachem is 45. Total 73 is the gematria of Yom Tov.
Re'eh
Re'eh 16:12
The day of Shavuot is an auspicious time to learn the rules of the Torah and memorize them
Re'eh
Re'eh 16:12
Why specifically regarding Shavuot does the verse emphasize remembering Mitzrayim? Pesach is all about leaving Mitzrayim, and Sukkot is about remembering what happened when we left. It is specifically Shavuot that is not directly connected, so we must remember that it too is zecher letziat Mitzrayim, like every tefilla on every chag.
Re'eh
Re'eh 16:13
All nations make agricultural holidays, but Hashem wants us to celebrate Him not the produce. Direct our simcha to Him.
Re'eh
Re'eh 16:14
A father must make sure his kids are happy on yontif
Re'eh
Re'eh 16:14
Rambam Yom Tov 6:17 - You can't eulogize or fast during a chag because of vesamachta. Griz: The eating meat and drinking wine isn't the goal, just a means. The obligation is to be actually happy. Thus each group is given what makes them happy (meat/wine, clothing/jewelry, or candy).
Re'eh
Re'eh 16:15
Sukka 48a - The verse about being happy includes the last night of yontif. Gra: Since the rest of chag had sukka and lulav, in addition to the mitzva of simcha.
Re'eh
Re'eh 16:15
On Sukkot we dance not only out of happiness, but out of a sense of victory for surviving
Re'eh
Re'eh 16:15
Sukka 48a - The verse about being happy includes the last night of yontif. Gra: Since the rest of chag had sukka and lulav, in addition to the mitzva of simcha. Q: Then why specifically night? A: As the day has the korbanot. The "ach sameach" (being only happy) can be only at night. (Not in online version as of 10/2023)
Shoftim
Shoftim 16:18
Shabbat 10a - If you judge properly you become Hashem's partner in creation. Gra: 2 conditions - a) right din in Torah, b) figuring out which claimant is telling the truth.
Shoftim
Shoftim 16:18
Rashi: We need judges in every city and for every Shevet. Ramban: Why both? Ksav Sofer: Judges are to solve our disputes but also to keep an eye on us, teach us, direct us, criticize us, etc. For the first reason, a central tribal beit din is sufficient, but for the latter we need them in every town.
Shoftim
Shoftim 16:18
You get the berakhot of the end of Re'eh when you honor your judges; or be careful not to commit aveirot in the time of simcha
Shoftim
Shoftim 16:18
We are all commanded to be our own shoftim, through learning and understanding Torah, and shotrim, following its words (even when we don't understand or disagree) (5635, 5638, 5639, 5641)
Shoftim
Shoftim 16:19
Even if the judges recognize a litigant as a good person, they shouldn't grant him any extra favor or benefit of the doubt. Even if they know he is a bad person, they shouldn't judge him negatively. They have to just judge the facts, as though they have never seen the person before.
Shoftim
Shoftim 16:19
Even the type of person the Torah declares to be a chakham can be deceived by bribery
Shoftim
Shoftim 16:19
Here it says bribery blinds a chacham and in Mishpatim it says it blinds a pikeach. Two parts: a) right din in Torah, b) knowning tricks and worldliness to see that things can't be like the claimant is saying. One takes chochma and one is a pikeach, and bribery blinds you from both.
Shoftim
Shoftim 16:21
We bring korbanot for ourselves, not for any need of Hashem
Shoftim
Shoftim 16:21
Choose judges with proper midot over ones who look the part
Shoftim
Shoftim 16:22
It is specifically a monument or altar for avoda zara that is forbidden, but to honor the memory of the dead, to make one's name known, or to commemorate Hashem's miracles, it is allowed. (See Rashi, Ramban, Ralbag, and Ibn Ezra for differing views.)
Shoftim
Shoftim 16:22
Matzeva is bad in Hashem's eyes because it is static and we should always be trying to grow
Shoftim
Shoftim 17:8
Rivot refers to actual monetary disputes, and anything that comes from a fight, such as sota, metzora, egla arufa, etc.
Shoftim
Shoftim 17:11
One must be careful to listen to the words of Chazal, even when the provided reason for their decrees/rules seem not to apply.
Shoftim
Shoftim 17:11
Source of mitzvat chanukah (and its many details) is lo tasur
Shoftim
Shoftim 17:11
Hashem wants us to listen to talmidei chakhamim (violating a safek derabbanan does not violate that)
Shoftim
Shoftim 17:11
Lo tasur is a special mitzva to listen to Beit Din Hagadol, regardless of mesora or their own da'at
Shoftim
Shoftim 17:13
When the people hear that a rabbi was killed, one trying to learn and teach the true law, they will stop and do some introspection. All the more so for people who are creating machloket and just disagreeing with those greater based on their own logic and intuition.
Shoftim
Shoftim 17:14
It is not a chova to appoint a king, but a reshut and it depends on the form of government Am Yisrael wants
Shoftim
Shoftim 17:14
If Am Yisrael wants a king, there is a mitzva to appoint the one Hashem wants (but there is no mitzva to appoint a king until we ask)
Shoftim
Shoftim 17:15
Some fear the king because he can kill us and some because he is Hashem's chosen. We are commanded to fear him for the latter reason. The Jewish king is different. A non-Jewish king sometimes works his way up, starting as a judge, becoming a governor, advisor, minister/officer, etc. before becoming king. Hashem can put His spirit on a king like David and then he will be all ready to lead the nation.
Shoftim
Shoftim 17:15
Q: Is a king obligated to stand for and honor his father? [Rambam Melachim 2:5 - In private the king stands for the Kohen Gadol and talmidei chachamim, but not in public.] Kings I 2:19 - Shlomo stood for his mother. Must have been allowed since a king can't forgo his honor. (Not in online version as of 10/2023)
Shoftim
Shoftim 17:16
Q: If the king accumulated wives before becoming king, must he divorce them? If he accumulated horses or money, must he give them away? A: Yevamot 61a says that a kohen who married (eirusin) a widow before becoming Kohen Gadol need not divorce her and can marry her (nisuin). (Not in online version as of 10/2023)
Shoftim
Shoftim 17:17
Sanhedrin 21b - Why does the Torah not provide the reasons for mitzvot? It did for these 2 mitzvot (the king not having too many wives or horses) and the great King Shlomo decided the reason didn't apply and failed. Shlomo didn't know that the reason the mitzvot don't have revealed reasons is so he could fail and we could learn from it. We see that he thought the reason these 2 were revealed was that if the reason didn't apply the mitzva didn't apply. But really these 2 were revealed to teach us why all the others were not revealed.
Shoftim
Shoftim 17:19
Yira comes from learning Torah, as we learn how great He is, how He runs the world, and we realize to put Him before us always; this yira leads to asiya
Shoftim
Shoftim 17:20
Ga'ava is always bad, even for a king
Shoftim
Shoftim 18:1
We should give to today's Torah learners the share we would give to the priests and Levites
Shoftim
Shoftim 18:1
A kohen should strive to be a talmid chakham, but there is a place even for one who is not
Shoftim
Shoftim 18:3
Out of love for the mitzvot, one might think that a kohen should grab the matanot kehuna. But the verse says "venatan" (to give), so one should wait for them to be given. At the same time one has to balance that love for the mitzva with not wanting to seem too gluttonous.
Shoftim
Shoftim 18:4
Separating the teruma is important, even if the actual mitzva is to give it to the kohen
Shoftim
Shoftim 18:4
A national solution to solve all untithed produce won't work, because it assumes that even the irreligious and less informed would prefer avoiding sin. But there are many who act contrary to the Torah on purpose.
Shoftim
Shoftim 18:5
Shevet Levi does not got a portion of land so that they don't get haughty due to being Hashem's chosen. But we are commanded to give them, because they are Hashem's chosen (i.e., don't think they don't have land because they are not elevated).
Shoftim
Shoftim 18:13
We must be tamim with Hashem, no need to be tamim with people (like Yaakov and Lavan)
Shoftim
Shoftim 18:15
Our belief in Moshe as a navi isn't based on signs/miracles, but on having witnessed Hashem speaking to him; therefore later neviim can't add/change the mitzvot he gave us
Shoftim
Shoftim 18:17
Sanhedrin 21b - Torah verses don't have reason, because when it did, even the great Shlomo sinned (by marrying too many women). Gra: This also explains Shabbat 12b regarding not reading by candlelight on Shabbat.
Shoftim
Shoftim 19:13
We kill the murderer as part of bi'arta hara (and pitying a murderer is itself shefikhut damim)
Shoftim
Shoftim 19:20
You can't act like a zaken mamre or ben sorer even when their dinim don't apply; you can act like an ed zomem when not applicable (online versions of this text are incomplete, as of January 2023)
Shoftim
Shoftim 19:20
Mishna Sanhedrin 9:1 - 4 things need to be announced: Meisit (causing idolatry), ben sorer umoreh (rebellious son), zaken mamre (rebellios elder), and eidim zomemin. Q: Why do the first 3 say "the whole nation and all of Israel" and here it says "the rest" (hanisharim)? A: Chazal limit ben sorer to 3 months of his life under specific conditions. Zaken mamre is limited to the wisest one of beit din. But yet we learn to not be gluttonous from ben sorer (Rambam lo tasei 195) and to listen to our sages from zaken mamre. But a warning about false testimony is irrelevant to one who is unable to testify anyway. (Not in online version as of 10/2023)
Shoftim
Shoftim 20:8
Everyone knows when a person is afraid (no need for eidim)
Shoftim
Shoftim 20:19
Out of hakarat hatov you should not chop down fruit trees
Shoftim
Shoftim 21:4
Point of egla arufa is for everyone to understand how chamur shefikhut damim is
Shoftim
Shoftim 21:5
Part of being a leader, in addition to ahavat/yirat Hashem, is to love others, which is why Hashem commanded the kohanim to bless us
Shoftim
Shoftim 21:5
The 5 phrases in this verse correspond to the 5 roles we need a Kohen to perform.
Shoftim
Shoftim 21:5
It is the responsibility of the talmidei chakhamim, like all issues of the city, to make sure that there is peace in the town
Shoftim
Shoftim 21:7
We didn't spill the blood by leaving alive/free a murderer (and we know who had disputes in the town and ruled them out as suspects)
Shoftim
Shoftim 21:8
One can give tzedaka or recite kaddish/berachot for the benefit of the deceased
Shoftim
Shoftim 21:9
Seemingly this verse is out of place as we don't know who the killer is? Shlah: If the people of that generation are worthy, after this action, worms would leave the calf and go to the killer's home. In other words, this verse tells us: you will merit to purge the innocent blood if people are doing the right thing and the generation is worthy.
Shoftim
Shoftim 28:10
One must act like Hashem's midot and thereby cause the world to fear Hashem through our actions.
Ki Teitzei
Ki Teitzei 21:10
Big and little mitzvot have the same reward, because we are more motivated to do the big ones so the smaller ones are harder (5633), the important part is doing the mitzva, not the result, so someone born with no orla still must do a bris (5637), we are not informed the reward for various mitzvot so that we keep them all, which is why big and little ones can have the same reward such as kibud av and shiluach haken (5639), Avraham was zocheh to mila to perfect himself (5653)
Ki Teitzei
Ki Teitzei 21:12
Wait to be with yefat toar until she gives up hope her Avoda Zara will save her (different from Ibn Ezra and Rambam)
Ki Teitzei
Ki Teitzei 21:15
From the senuah (asurah) we see the importance of chinukh, especially chinukh from the mother
Ki Teitzei
Ki Teitzei 21:15
The pasuk is referring to a case where a man marries a woman and immediately divorces her, marries a second wife who gives birth before the first divorced wife. He can't choose the firstborn of the second wife, even if born first, because we follow the start of pregnancy, not their birth order.
Ki Teitzei
Ki Teitzei 21:16
The issur to pass over the bekhor of the hated wife is if he does so because of his mother, not because of his unworthiness - someone with bad midot it is proper to pass over him
Ki Teitzei
Ki Teitzei 21:18
The ben sorer's rebelliousness lets us know he has no hope of doing teshuva
Ki Teitzei
Ki Teitzei 21:18
Here the word moreh is full, and later when the parents tell the judge their son did bad it is chaser. As parents try to minimize when their child acts inappropriately.
Ki Teitzei
Ki Teitzei 21:21
Ben Sorer Umoreh never happened, but it's in the Torah to teach us that Ahavat Hashem has to win out over love for your children - the same message of the akeida
Ki Teitzei
Ki Teitzei 21:21
Sanhedrin 72a - The Torah understood the mindset of the ben sorer umoreh and decided to kill him while innocent… Q: Rotzeach gets beheading. Why does ben sorer umoreh get stoning? A: Some kill for no reason, and some may kill because they are so hungry and their victim had food. The Torah says both get the same punishment, even though you may think the former should get worse, since Beit Din can't get into each killer's mindset to figure out why he killed. But the Torah does that for the ben sorer, figuring out that he would have done that worse kind of murder warranting stoning. (Not in online version as of 10/2023)
Ki Teitzei
Ki Teitzei 21:22
Rashi - All niskalin are hung; Ramban - Only megadef and Avoda Zara
Ki Teitzei
Ki Teitzei 22:1
From returning lost objects we learn that we should always want the best for our friend and be careful for his money, and one should always do anything that can better his friend's life. You can't hide that ability from Hashem.
Ki Teitzei
Ki Teitzei 22:1
If you see your friend's donkey going astray is a metaphor: if you see your friend going astray you need to do teshuva (and it may inspire him to do the same) (5634)
Ki Teitzei
Ki Teitzei 22:4
We have to do our part for any siyata dishmaya, just like the donkey owner has to load the donkey with you and not leave it all for you
Ki Teitzei
Ki Teitzei 22:6
We learn from shiluach haken and oto ve'et beno how not to be cruel
Ki Teitzei
Ki Teitzei 22:7
The Torah promises reward of a long life or a blessing for anything that causes a financial loss, to say the gain is greater than the loss (the opposite of Rashi)
Ki Teitzei
Ki Teitzei 22:7
There is spiritual reward for honoring parents, and physical reward for shiluach haken, opposite of human logic, to teach there is reward in both worlds for every mitzvah
Ki Teitzei
Ki Teitzei 22:8
Rashi: If you keep shiluach haken, you will merit a home to keep the mitzva of putting up a ma'akeh (guard rail) on the roof, as mitzva goreret mitzva. Be'er Yoseph: It's not that the reward for shiluach haken is a home, but that it's a home in which one has the opportunity to do another mitzva. Same with the sadeh to keep kilayim, the donkey and ox to not plow together, etc. If one does not keep the mitzvah of ma'akeh, he will not keep the house, as the house is not the reward, but an opportunity to do a mitzvah. Onkelos calls ma'akeh a "tika" (a bag) - like a bag keeps its contents, doing the mitzva of ma'akeh will allow you to keep the house.
Ki Teitzei
Ki Teitzei 22:8
Tanchuma Bereishit: If you build a new home you must make a blessing in order to give "nachat ruach" to your Creator. Q: Don't we do all mitzvot for that reason? A: Building a house is not inherently a reason for celebration worth of a blessing. It's only if you build it in order to mitzvot, such as mezuza and ma'akeh, or to host talmidei chachamim in your home. So you make a shehechiyanu on your new home if you have intent to do mitzvot there.
Ki Teitzei
Ki Teitzei 22:8
The pasuk says a new house needs a ma'akeh but an old house needs one too, but it's teaching us to commence a new home with a dvar mitzvah (and this is a better place to teach this than mezuza)
Ki Teitzei
Ki Teitzei 22:13
Rashi - Lo tisna leads to lashon hara; Malbim - it eventually leads to shefichut damim
Ki Teitzei
Ki Teitzei 22:17
The father defends the affront to his honor when his daughter is accused by her husband
Ki Teitzei
Ki Teitzei 22:19
The motzi shem ra besmirches the name of all betulot Yisrael, not just this one, which is why he pays 100 when a rapist only pays 50
Ki Teitzei
Ki Teitzei 22:22
Beit Din can't be mochel on zaken mamre as his disrespect can be contagious
Ki Teitzei
Ki Teitzei 22:27
The Torah's ways are just, which is why she is exempt from death in the sadeh, despite being reckless enough to go out there alone
Ki Teitzei
Ki Teitzei 22:27
Because of dan le-kaf zechut we pasken the girl's din as if she screamed (not just "in case" she screamed; i.e., it's a vadai not a safek)
Ki Teitzei
Ki Teitzei 23:3
Laws of mamzer/yibum in Devarim because a marriage makes a person a part of the tzibbur (also why it cancels tachanun)
Ki Teitzei
Ki Teitzei 23:4
The sin of hiring Bilaam meant trying to wipe out Am Yisrael. So why care about them not greeting us with bread and water? They should have felt gratitude and closeness to us, as Avraham saved Lot. But instead of being nice, they hired Bilaam. So from start-finish it was bad. Compare to Mitzrayim: We can't hate them and their issur is only 3 generations. Why? They housed us. Yes, they ended up enslaving us and killing our firstborns, but we still appreciate them housing/feeding us. Moab is forever, because they didn't do that initial good deed of bread/water. This teaches that the merit of a good deed will never be lost.
Ki Teitzei
Ki Teitzei 23:4
Torah Or: Amon and Moav extend from Lot, who was the opposite of Avraham's values except hachnasat orchim, so they should have known to bring bread/water, but they did not want Am Yisrael to stick with them or else they might have had to give up some of their earthly pleasures
Ki Teitzei
Ki Teitzei 23:4
HaTorah Vehamitzva: Not asking beshlomam is mida keneged mida for no bread and water, but not marrying in has no ta'am, so we limit it to the men
Ki Teitzei
Ki Teitzei 23:5
It was a lack of manners to not greet us with bread and water, even though we had plenty of food and water
Ki Teitzei
Ki Teitzei 23:5
In return for Avraham's chesed they should have helped us; people without hakarat hatov can't enter the kahal
Ki Teitzei
Ki Teitzei 23:6
If they had hired a normal person whose curse has no effect, it would not be as bad. But Bilaam's does work so Hashem had to turn his curses into blessings. Sanhedrin 102b - If I got angry during that time there wouldn't be any remnant of Klal Yisrael. Micha 6:5 - Know what Balak and Bilaam planned, and how righteous Hashem is. Mashal: A man's dog keeps biting and causing damage. He ties him up and he's calm. Someone says it's cruel and says to untie him and gets attacked, begging to be saved and to tie up the dog again. Nimshal: Hashem did not give the nations a prophet, knowing they would use it for bad. One time He did give it to them, that prophet used it for bad, and Hashem had to turn the curses into blessings.
Ki Teitzei
Ki Teitzei 23:8
There is logic to prefer Edomi to Mitzri and to prefer Mitzri to Edomi
Ki Teitzei
Ki Teitzei 23:8
Rashi: Even though they threw your children into the sea. Q: Why mention that detail rather than the whole slavery and all the suffering? Rambam Teshuva 6:5 - Hashem decreed the slavery. Even though their intent was not to fulfill Hashems will, we can't fault them for that. But Hashem didn't decree killing the babies. For that it is worthy to hate them. Therefore Hashem said not to hate them for that as we were geirim in their land.
Ki Teitzei
Ki Teitzei 23:8
Even though the Mitzrim killed our sons, there is a level of hakarat hatov we still need to have for them as they housed us when we were stuck and saved us from the famine
Ki Teitzei
Ki Teitzei 23:10
"A slip of the lip sinks a ship" - Don't reveal secrets, be it battle plans or lashon hara
Ki Teitzei
Ki Teitzei 23:10
War is a time when cheit is common and becomes routine; Hashem will fight our battles if our machaneh is where His shekhina can go
Ki Teitzei
Ki Teitzei 23:16
Don't return a slave 1) he will worship Hashem with us rather than Avoda Zara with his master, 2) We don't want the enemy to learn our routes and gates from the slave we return
Ki Teitzei
Ki Teitzei 23:17
We daven for Yerushalayim to be a city without gentiles who remove its kedusha
Ki Teitzei
Ki Teitzei 23:18
Sinners give etnan to Avoda Zara as kapara; Hashem doesn't like the sin or the hekdesh of it
Ki Teitzei
Ki Teitzei 23:19
We love Torah in a way others don't understand, like how one can love a dog
Ki Teitzei
Ki Teitzei 23:21
If you agree to pay interest to a non-Jew you must pay; if not it is a chillul Hashem; when you pay what you agree you get blessed
Ki Teitzei
Ki Teitzei 23:22
Don't think you should make a lot of vows, and it's ok when you mess up because you had good intentions at the time you took the vow
Ki Teitzei
Ki Teitzei 24:1
A man must think his wife is the best, and when he doesn't it's a sign they are not one, so he can divorce even for a trivial reason
Ki Teitzei
Ki Teitzei 24:1
We need to meet before marriage, but we fall in love after marriage, and the possibility of divorce is the proof that we believe in love in marriage
Ki Teitzei
Ki Teitzei 24:9
Miriam had a lot of zekhuyot and still got punished for lashon hara
Ki Teitzei
Ki Teitzei 24:9
Mitzva to remember Miriam's sin, which was just about her beloved brother, to 1 person, accurately, and her good deeds did not help her
Ki Teitzei
Ki Teitzei 24:10
The loan we lent is nothing compared to the debt we have to HKBH
Ki Teitzei
Ki Teitzei 24:17
Rambam De'ot 6 - A person is considered an orphan until he is old enough to not need his father to do anything for him. That would mean that a person can be an orphan even if he is alive (such as in a divorce and the child is with his mother). That would also mean a ger can offen be considered a yatom too. That is why the verse says "ger yatom" and not "ger veyatom." (Not in online version as of 10/2023)
Ki Teitzei
Ki Teitzei 24:18
Pitying orphans/widows/birds is to teach us rachmanut, even if Hashem's reasons for it may be different
Ki Teitzei
Ki Teitzei 24:19
The ani sees the farmer lugging his wheat and yearns to do the same, even for just one, so Hashem gives him the shichecha
Ki Teitzei
Ki Teitzei 25:1
Tzaddik refers to the one telling the truth (like in the last mishna)
Ki Teitzei
Ki Teitzei 25:1
The reason anyone ends up being beaten is the intial fight/argument that caused the court case in the first place
Ki Teitzei
Ki Teitzei 25:1
He gets 40 lashes for violating a Torah given in 40 days and warranting punishment for a body initially formed in 40 days
Ki Teitzei
Ki Teitzei 25:3
People tend to view talmidei chachamim as being stricter and adding rules, but in this case the Torah says to give 40 lashes and the Sages said only 39, which is why Makkot 22b says it is foolish to stand for a Torah but not a Torah scholar
Ki Teitzei
Ki Teitzei 25:3
Megilla 7b - Once he is hit he is again your brother. But why does it say "le'einecha" (in front of you)? Makkot 13b - Those who require death at the hands of heaven are forgiven with teshuva, but those who need punishment from the earthly beit din can't get forgiven without it. Why? We can't see what's in a man's heart. His teshuva may work but we don't know if it's genuine. But once he is hit, which we can see, he is your brother again.
Ki Teitzei
Ki Teitzei 25:3
The strap giving lashes is made of donkey and ox hide, to remind us that though an animal knows its owner, the sinner forgot Hashem
Ki Teitzei
Ki Teitzei 25:3
Just like we can't hit a person who needs lashes more than what is mandated, so too, even though we can work animals in our field, we can't cause them any more suffering, so we can't muzzle them while they work.
Ki Teitzei
Ki Teitzei 25:5
Even for yevama kidushei biah is wrong, but the pasuk speaks of biah because it is the gmar kinyan
Ki Teitzei
Ki Teitzei 25:17
We remember Amalek so we can see how low one can go, and we focus on the good of ourselves even though we are made from the same chomer as Amalek
Ki Teitzei
Ki Teitzei 25:17
Amalek did not fight for any reason nations normally fight, which is proof that they did it only to deny Hashem
Ki Teitzei
Ki Teitzei 25:17
False weights is a sign of a lack of emunah, punishable by Amalek's arrival
Ki Teitzei
Ki Teitzei 25:17
Amalek made a surprise attack on the weakest parts of Am Yisrael, who were tired and thirsty. "And they didn't fear Hashem." Rashi: Refers to Amalek. They did so many bad things, how does that top the list? Bava Kama 79b - We treat the thief worse than the robber because he feared people more than Hashem. Amalek also feared getting hurt, so they made sure to do a surprise attack of the weak. They only didn't fear Hashem.
Ki Teitzei
Ki Teitzei 25:18
Amalek was not strong enough to attack Am Yisrael, so they went to those in the back (the "weak") and began offering items for sale, and once they were separated from the group, that is when they attacked them.
Ki Teitzei
Ki Teitzei 25:18
Why was Amalek worse than any other nation that attacked us? It says because they didn't fear Hashem. What does that mean? Bava Kamma 79 - Why do we punish a thief more than a robber? The robber equated God and people, while the thief feared people more. Griz: A robber makes no calculations, just tries to get what he wants. A thief makes calculations, as he is concerned with being caught. Amalek attacked us when we were tired and hungry, which means they made calculations and did not include Hashem in them, meaning they did not fear Him.
Ki Tavo
Ki Tavo 26:2
Mishna Bikkurim 3:3 - People working would stand and greet those bringing Bikkurim. Bechor Shor: We can learn from this how great a mitzva done in a proper time is, as for a talmid chacham those workers don't stand.
Ki Tavo
Ki Tavo 26:3
The point of the statement about bikkurim is to be mefarsem Hashem's tova of giving us the land, and without declaring it, one can seem kafuy tov
Ki Tavo
Ki Tavo 26:3
It is an important experience for the landowner to come and say that I feel important in Hashem's eyes
Ki Tavo
Ki Tavo 26:3
When one brings bikkurim is admitting that he was a resident of different country, and he merits to live in Eretz Yisrael only as a gift from Hashem - the bikkurim are our thank you gift to Hashem, for having gifted us the land. That is why the Bikkurim are placed near the altar - they are a gift to Hashem, not to the Kohen (even though the Kohen eats it).
Ki Tavo
Ki Tavo 26:4
The verse says the Kohen takes the basket. Sifri: Kohen keeps the (straw) basket of the poor and returns the (gold/silver) basket of the rich (poor get poorer and rich get richer). Why? Poor person didn't have a basket and therefore made one for the mitzvah. The rich person didn't make it, but just ordered/bought one. Therefore the poor person's becomes part of the bikkurim - because it was made leshem mitzvah. This explains why there wasn't a takana for everyone to bring it in a cheap basket to not embarrass the poor person.
Ki Tavo
Ki Tavo 26:5
We have to say the part thanking Hashem in a loud and clear voice, but the part of the viduy can be said quietly, as it is our own praise.
Ki Tavo
Ki Tavo 26:5
It says "Arami" not "Lavan" because all the Aramim hated Yaakov (and were in on the ruse)
Ki Tavo
Ki Tavo 26:5
Torah Or: In Yerusha, kinyan peirot is like a kingyan guf, and we got the land as yerusha so we bring bikkurim. Also, less than 400 years because a) more people (than 70), b) harder work, c) Hashem had rachmanut and released us early, d) the Shekhina was in galut too, e) had to take them out early to not be on 50th level of tuma
Ki Tavo
Ki Tavo 26:5
Why do we mention the travail of Lavan or of Mitzrayim and not of Eisav? Eisav's are ongoing and won't end until Mashiach (see Rashi Bereishit 33:14). (Footnote: Similarly, Yaakov's loss of Yoseph is not mentioned because it was a personal tragedy and not a national one.)
Ki Tavo
Ki Tavo 26:5
What is the connection between Lavan wanting to kill us and going down to Mitzrayim? And how do we even know he wanted to kill us? Sefer Hayashar says that after Lavan parted from Yaakov he sent a messenger to Eisav to kill Yaakov. Eisav would have but he was informed that instead he would have to go down to Mitzrayim to fulfill Hashem's word. So instead he told his grandson Amalek to kill us once our slavery in Mitzrayim was done.
Ki Tavo
Ki Tavo 26:6
The Mitzrim accused us of being the type of people who lacked hakarat hatov (and thought we would join with their enemy in battle)
Ki Tavo
Ki Tavo 26:7
It says Hashem heard our cries (not our tefillot) - in an et tzara we have to call out aloud
Ki Tavo
Ki Tavo 26:10
Reciting bikkurim can be done without a scroll (and half a pasuk) because it is done as a mitzva and not as a pasuk
Ki Tavo
Ki Tavo 26:10
Torah Or: Kayin did landwork to not grow in Avodat Hashem, but Bikkurim is about using the gift of the land to grow closer to Hashem
Ki Tavo
Ki Tavo 26:12
If we are happy when there is no mitzva, it shows we do it only when forced; if sad, we get reward even when we don't do it
Ki Tavo
Ki Tavo 26:12
The order is one of preference: Levi (yichus), Ger (no one to support him), Yatom (can't work), Almana (can't do certain forms of labor or knock on doors)
Ki Tavo
Ki Tavo 26:13
Even saying we did everything we are supposed to is a form of "viduy" and is a scary prospect
Ki Tavo
Ki Tavo 26:13
Parts of the viduy are meant to be out loud, just like the egla arufa
Ki Tavo
Ki Tavo 26:13
We do viduy ma'aser because we are correcting the sin of the egel that changed terumot from the bekhor to shevet Levi
Ki Tavo
Ki Tavo 26:14
You should use tzedaka for living causes and not dead causes
Ki Tavo
Ki Tavo 26:15
Hashem cares for a yatom in His home; work is allowed on chol hamoed to feed a yatom
Ki Tavo
Ki Tavo 26:15
Specifically the person bringing terumot might be proud of his actions, and therefore he must be the one to declare that he can't be sure of his actions
Ki Tavo
Ki Tavo 26:15
The shoresh of the word hashkifa is generally for something bad (Yerushalmi), as it is for looking at something strange or out of the ordinary (for normal looking there is re'iya or habata). This person is saying that for 3 years he did nothing wrong (Yerushalmi: even unrelated derabbanans), so that is indeed a sight to see.
Ki Tavo
Ki Tavo 26:16
The only time it is permitted to test Hashem is to give tzedaka hoping to become rich
Ki Tavo
Ki Tavo 26:17
In return for us declaring that Hashem is ONE like no other, Hashem makes us one like no other. We are the only people who stand strong to outsiders, but are willing to follow the majority of a beit din.
Ki Tavo
Ki Tavo 26:17
Chiddush habrit was necessary so that people won't say that the mitzvot made sense in Mitzrayim rather than when free
Ki Tavo
Ki Tavo 27:3
All the Torah was written on the stones (possibly in all 70 languages)
Ki Tavo
Ki Tavo 27:6
You can use only whole rocks for the altar, nothing straightened with metal
Ki Tavo
Ki Tavo 27:8
Mishna Sotah 7:5 - Write the Torah on the stones In 70 languages. Bechor Shor: This is so every nation can learn from it and understand it. That way they will eventually realize the Torah they opted not to learn and for which they may burn.
Ki Tavo
Ki Tavo 27:8
Gentiles have mitzvot too, but like a doctor cares more whether his son takes medicine rather than a random patient, Hashem cares more whether we keep OUR mitzvot
Ki Tavo
Ki Tavo 27:9
Rashi: Each day should be new to you like the day you got it (usually understood as referring to learning Torah). Bechor Shor: Doing/keeping the mitzvot should be like its fresh and new.
Ki Tavo
Ki Tavo 27:10
Listening to Hashem: 1) What Hashem wants from the mitzva, 2) prepare for the mitzva, 3) despite the harsh tone, 4) listening to a navi - as Am Yisrael in the midbar had a super-navi befitting a "son" but now they will "just" have a navi befiting a king and his subjects
Ki Tavo
Ki Tavo 27:10
Curses for these 11: 1) Hidden and won't go to court, 2) really bad (murder, idolatry, and arayot), 3) 11 shevatim, 4) they seem to be details but there is mussar to be learned from each, and 5) his answer: bnei Noach were commanded in these, and Avot were even stricter
Ki Tavo
Ki Tavo 27:12
All the children of Rachel and Leah were on Har Grizim except for Reuven and Zevulun. Reuven so he could curse those who had relations with their father's wife, to show that he didn't and only messed up their bed (Shabbat 55b). Zevulun so that he can curse those who are not "meikim" the Torah, as he used his money to support Yissachar.
Ki Tavo
Ki Tavo 27:15
The curses are for sins done in private. Such as one not honoring his parents can be done that even his parents don't know, such as if he is sick/tired when they ask him to do something, if he doesn't have enough for his own needs if they need money. But no one would blatanly do that publicly, as how could someone be so brazen to his parents that he is indebted to for raising him?
Ki Tavo
Ki Tavo 27:18
Rashi: Sending a blind man on the wrong path is a metaphor for giving someone bad advice. Bechor Shor: It is literal, as a person can make believe he thought it was the right path, that he thought the food he recommended was kosher, and that he is a judge judging properly, but is really trying to favor a rich person.
Ki Tavo
Ki Tavo 27:26
What is the need for the concluding curse of anyone who does not uphold the Torah? Rambam Moreh Nevuchim says that one who sins due to giving in his ta'avot (and admits it's a mitzvah and just fails at it) is better than one who even denies that Hashem has commanded such a thing. So the list of curses is for the terrible sins that one might give in to his inclinations and perform, but then we get to those who don't even admit there was a sin to commit, for which one is the liable for violating even the smallest sin, hence the curse.
Ki Tavo
Ki Tavo 27:26
One is cursed if he did not support talmidei chakhamim, even if he himself learned and kept mitzvot
Ki Tavo
Ki Tavo 27:26
Violating the sin isn't the curse; not upholding it is
Ki Tavo
Ki Tavo 27:26
There is an absolute obligation to fight and stop those trying to uproot and change the Torah and religious life, causing us to sin. From this curse we learn one can't just be "shev ve'al ta'aseh" (sit idly by).
Ki Tavo
Ki Tavo 28:1
If you are careful to be medakdek in Torah you will be zocheh to sit with Chakhamim in the future
Ki Tavo
Ki Tavo 28:1
One should not grow haughty by doing something good, as after one door opens there is always another one to go through (5636), and one must pray at all closed doors, as the ability to pray once it opens (Elul, etc.) is based on all the previous prayers one did while it was closed (5641)
Ki Tavo
Ki Tavo 28:2
A person does not run from berakha, but even if he eschews pleasures of this world, if he is properly immersed in Torah some of the berakhot of gashmiyut will reach him
Ki Tavo
Ki Tavo 28:6
Why does Tehillim 91:11 say that Hashem will sends angels (plural) and Shemot 23:2 says that Hashem will send one angel? Roads are dangerous, and one needs protection again bandits, accidents, etc. And while away from home, one leaves his property, family, and business unprotected. So one traveling needs 2 angels - one for the journey and one to protect him back home. This would apply also to a king leaving his subjects and a rabbi/teacher leaving his community/students. Moshe leading the nation did not leave any home behind, so only one angel of protection was necessary.
Ki Tavo
Ki Tavo 28:8
Even with lots of people in Israel there will be enough food and space (like the mikdash miracle)
Ki Tavo
Ki Tavo 28:9
Doing mitzvot gets in the way of deveikut, but if you do them properly you will achieve an even higher level of kedusha than you would from just focusing on deveikut
Ki Tavo
Ki Tavo 28:14
Don't stray even by following incorrect "minhagim" (the way other people used to do things, improperly)
Ki Tavo
Ki Tavo 28:15
The Torah is like a bandage that prevents bad from happening to a wound (online versions of this text are incomplete, as of January 2023)
Ki Tavo
Ki Tavo 28:29
In galut we are compared to a blind man who feels his way around, sometimes succeeding in finding what he is looking for, but sometimes not. People in galut will try to make their lives easier and blend in by leaving religion, spending/donating money, acting with honor and wealth, but it is all to no avail. There is no hope except for Hashem's mercy.
Ki Tavo
Ki Tavo 28:41
One should not redeem a captive for too much, but there is an exception for one who will end up a leading posek for Klal Yisrael.
Ki Tavo
Ki Tavo 28:42
Your fruits being eaten are an alarm sound of enemy's approach
Ki Tavo
Ki Tavo 28:46
The Galut becomes easier to tolerate when you spend more time learning Torah and keeping mitzvot
Ki Tavo
Ki Tavo 28:47
When one performs a mitzva besimcha he fulfills two mitzvot, and therefore one who does mitzvot without that is punished for missing out on this extra mitzva
Ki Tavo
Ki Tavo 28:61
Shimush talmidei chakhamim is docheh Sukkah and Lulav; we are born to do/act/work
Ki Tavo
Ki Tavo 28:69
Accepting Torah again during Purim was a recognition of Hashem's control of human nature and thoughts too
Ki Tavo
Ki Tavo 29:1
After the great gift of Yetziat Mitzrayim, it would be inappropriate for us to further expect a gift of Eretz Yisrael, but Hashem is giving it anyway, because it is the place best suited for us to continue to grow spiritually as a nation
Ki Tavo
Ki Tavo 29:1
Am Yisrael's tafkid is to spread Hashem's name to the world; if galut is necessary for that we need to be understanding
Ki Tavo
Ki Tavo 29:3
Am Yisrael did not want hashgacha nisit but only teva; Hashem agreed to the meraglim because derech sha-adam rotze lelech…
Ki Tavo
Ki Tavo 29:7
The fact that Am Yisrael gave Reuven/Gad/Menashe the valuable land outside Eretz Yisrael was proof that they believed that a) they would get the land inside Eretz Yisrael, and b) that it too is quality land
Ki Tavo
Ki Tavo 29:58
The goal of all the mitzvot is yira, which is greater than all the mitzvot as it stays with you, but its ultimate fulfillment is in not doing aveiros and in fulfilling mitzvot properly
Nitzavim
Nitzavim 29:9
Why does the verse refer to us as "kol ish Yisrael?" All of Am Yisrael combines to one person. There are mitzvot for kohanim and for non-kohanim, etc. Together we do them all. But if we are not unified, then we are lacking all those other mitzvot. Like a "bayit" (home) is made up of bricks, wood, glass, etc. combined.
Nitzavim
Nitzavim 29:9
Hashem asks different things of each type of person, and each person is judged based solely on his level
Nitzavim
Nitzavim 29:9
The way to do teshuva is to mevatel oneself to the klal (5635), and by being part of the klal one covers up for his mistakes (5638)
Nitzavim
Nitzavim 29:11
Everyone is gathered together, so it's a good time to make a brit, rather than later in the land when they are spread out, and people will have excuses (someone sick, pregnant, injured), and can't leave their land unwatched.
Nitzavim
Nitzavim 29:13
From the fact that we get punished, rather than ignored, it proves that Hashem hasn't abandoned us and still wants us
Nitzavim
Nitzavim 29:14
Avot can accept brit for future children because 1) neshamot existed, 2) it's tov, and 3) Hashem decided
Nitzavim
Nitzavim 29:14
Part of the responsibilities of a parent are to teach his children that Eretz Yisrael is given only for keeping the Torah, and it is a tenai to keep it (getting kicked off the land is due to a violation of the terms of the agreement, not a punishment)
Nitzavim
Nitzavim 29:15
Passing through nations of avoda zara is like leaving someone unattended near the beit znut
Nitzavim
Nitzavim 29:16
If they saw the disgusting aspects of avoda zara, why did Moshe have to make them swear? Once you see something, it has an effect on you, dulling your aversion and sensitivity to you. Better to not see it at all than even seeing it and knowing and declaring it to be inappropriate.
Nitzavim
Nitzavim 29:17
We must realize that keeping the mitzvot is a simcha, not a burden, and then our kids will understand that too
Nitzavim
Nitzavim 29:17
Why would a person who hears the curses decide he can still do what he wants and be fine? We have many in our generation who think the reason the other nations hate us is because of our religion, which prevents us from eating/drinking with them and marrying them, and if we throw it off they will accept us and like us. Hashem has the power to make anyone get along. But keeping mitzvot never harms us (on the contrary...). Therefore Moshe spoke out against anyone who thought that way. Furthermore, exile in this world atones so we will get a larger portion in the next world. Those who do this will lose out doubly - their exile won't atone and they won't get reward in the next world.
Nitzavim
Nitzavim 29:17
It is better to not even come close to sinning than to get as close as possible but still refrain
Nitzavim
Nitzavim 29:17
Sometimes one bad seed ruins a lot of others; sometimes it is a root, a bad trait they got from their parents
Nitzavim
Nitzavim 29:18
The verse is speaking about avoda zara but it refers to being poresh min hatzibbur. What's the connection? One who is poresh min hatzibbur is kofer b'ikar.
Nitzavim
Nitzavim 29:18
The thought about an aveira is worse than the aveira itself as it spreads to the whole body and consumes it (and he cites 4 reasons why)
Nitzavim
Nitzavim 29:18
Partaking of a bit of ta'ava does not satisfy at all; it only increases the ta'ava
Nitzavim
Nitzavim 29:27
The land is referred to as "admatam" (their land) rather than "admato" or "admatenu" (his/our land) to emphasize that even when we are not in our land, it remains our land. (Not in online version as of 10/2023)
Nitzavim
Nitzavim 29:28
We are arevim to our fellow Jews, and we should not let them sin just like we would not want them to make a bad investment if we are their guarantors
Nitzavim
Nitzavim 29:28
What is hidden from Hashem and revealed to us? Berachot 33b - Everything is controlled by Hashem except fear of heaven. We choose whether to be a tzaddik or not. That is the only thing hidden from Hashem. And that is what is revealed to us. Furthermore, mitzvot between man and his fellow are logical, and between man and God are not. One might think then that the latter don't apply in every time or place. What is revealed to us is that we don't know the reasons for the mitzvot to reach those conclusions, so we know they all apply always.
Nitzavim
Nitzavim 29:28
In Devarim 6:20 we say that "machar" (tomorrow) our son will ask us what is that work we are doing. This is referring to when we live among the nations. His brain will think that times have changed and the mitzvot are unnecessary. That is why we answer that Hashem commanded us the chukim. We don't understand them. What is revealed to us is that we don't know the reasons for the mitzvot to reach those conclusions, so we know they all apply always. (Not in online version 10/2023)
Nitzavim
Nitzavim 29:28
The hidden aveirot are ones the sinner does not even know about
Nitzavim
Nitzavim 30:1
The verse implies that we will return because of the blessings, but it is really because of the curses. Chovat Halevavot - in galut we see Hashem's miracles even more clearly than in Mitzrayim. How? We live among the nations and somehow at times we live there peacefully. From the curse of exile we can see the blessing of Hashem's protection.
Nitzavim
Nitzavim 30:2
NO matter how chamur the cheit, teshuva is always possible (but not necessarily teshuvat mishkal)
Nitzavim
Nitzavim 30:2
Return to Hashem and accept on yourself and your kids to do the mitzvot
Nitzavim
Nitzavim 30:2
The ideal teshuva is done in order to fulfill God's will, not for reward, out of fear, to avoid punishment, etc.
Nitzavim
Nitzavim 30:3
We should not let any bad situation we are in prevent us from believing in the geula
Nitzavim
Nitzavim 30:6
The 'mila' on our hearts will make choosing good natural
Nitzavim
Nitzavim 30:9
With proper teshuva Hashem will give us unprecedented success, where even our sins are counted as merits, and it will be our own merit, not zekhut avot
Nitzavim
Nitzavim 30:11
Hashem made everything with wisdom, so what we need most is very common, like mother's milk to a baby
Nitzavim
Nitzavim 30:11
The mitzva that is not too far/difficult, but one might think it is, is the mitzva of teshuva me-ahava
Nitzavim
Nitzavim 30:12
Those engaged in sechora may end up versed in Torah; those engaged in melakha don't learn
Nitzavim
Nitzavim 30:12
The words mi ya'aleh lanu hashmayma (who will raise us to the sky) is a mnemonic for mila (circumcision). The Torah's ways are peaceful, and the Torah is never cruel and doesn't demand us to do anything harmful or cruel - except for having a father give his son a circumcision. Therefore Hashem helps him do it "standing at his side" (Bereishit Rabba). Even mitzvot that are as hard as ascending to the sky is close to us and if a person prepares himself for it Hashem helps him do it.
Nitzavim
Nitzavim 30:12
Since it is impossible to go up into the sky (Bava Metzia 94a), the Torah is telling us either (an allegory) to ask the neviim what the ruling is in Shamayim, or that it's unnnecessary, as had we been required to go to shamayim for mitzvot, Hashem would have made it possible.
Nitzavim
Nitzavim 30:14
Doing with your mouth but without your heart is nothing. Doing with your heart but without your mouth is not much.
Nitzavim
Nitzavim 30:14
The mitzvot apply not only to our actions but to our words and thoughts
Nitzavim
Nitzavim 30:14
Am Yisrael is connected to Hashem, so like a meeting between a father and son who never met, who can get a really strong bond together due to their nature, so too nature gives Ahavat Hashem to those who are amel in Torah
Nitzavim
Nitzavim 30:15
Each day we have a choice, even if until now we chose wrong
Nitzavim
Nitzavim 30:19
Rashi: Look to the sun to see it still shines, and to the earth, which is the same size, to see that you need to keep the mitzvot. BY: But they don't have a choice or a mind of their own? Rather, see that they remain the same all this time. And when people claim that the mitzvot made sense back then but are no longer relevant, look to the sun and earth to see that the world is still the same and all the mitzvot still apply.
Nitzavim
Nitzavim 30:19
The sky performs Hashem's will, so should we
Nitzavim
Nitzavim 30:19
We should choose a "good" that will influence our children and students to choose "good" as well
Nitzavim
Nitzavim 30:19
The choice between good and bad does not really mean both are viable options
Nitzavim
Nitzavim 30:19
Clinging to Hashem is clinging to being eternal; Hashem does not give man eternal life
Nitzavim
Nitzavim 30:20
We cling to Hashem through shimush talmidei chakhamim
Nitzavim
Nitzavim 30:20
We will give din vecheshbon on our aveirot as well as on the mitzvot we could have been doing instead
Vayeilech
Vayeilech 31:1
The Moshe who left was the same Moshe who arrived
Vayeilech
Vayeilech 31:1
Naturally learning Torah should weaken you. Hashem makes a miracle that it doesn't. Chatam Sofer: The miracle of Rabbi Elazar ben Azarya going gray overnight was that Hashem stopped that miracle to allow that to happen. So too Moshe never got old. Only "today" (as mentioned in this verse) did he suddenly feel 120 years old.
Vayeilech
Vayeilech 31:1
It is natural when one is dying to want to depart from everyone on good terms, something that Datan and Aviram were not zocheh to do, and something Moshe was able to do while still in good health
Vayeilech
Vayeilech 31:1
Moshe had to tell each shevet individually, because no longer was Hashem amplifying his voice (other answers in Ramban, Ibn Ezra, Chizkuni, Targum Yonatan, Seforno, Keli Yakar, and Rabbeinu Efraim)
Vayeilech
Vayeilech 31:1
Moshe "went" after his speech to say goodbye to each camp and endorse Yehoshua
Vayeilech
Vayeilech 31:1
Moshe comforted Am Yisrael about his death by telling them it means they get to go to Eretz Yisrael already, and they will have Hashem lead the way instead
Vayeilech
Vayeilech 31:2
The ability would not be taken away from Moshe until it was given to Yehoshua; each generation has the talmidei chakhamim it should learn from
Vayeilech
Vayeilech 31:2
Torah Or: It is disgraceful to appoint a replacement rav for a rav who is able to continue his duties, not when he is too old. Moshe is the exception because he is stepping aside to allow Bnei Yisrael to continue into Eretz Yisrael
Vayeilech
Vayeilech 31:2
For a tzaddik, death is not as bad for a rasha, as they get their Gan Eden. So for a tzaddik, dying on his birthday is a good thing, but it is something a rasha like Amalek tried to avoid (Yerushalmi Rosh Hashanah 3:8)
Vayeilech
Vayeilech 31:7
Moshe tells Yehoshua that he will go into EY with the nation, and through his humility, he recommends always consulting with the zekeinim. In verse 23 Hashem tells Yehoshua that he will take them in, and that he is the leader (not the zekeinim) so all the responsibility is his.
Vayeilech
Vayeilech 31:10
Hakhel is after shemita as through shemita one merits to hear dvar Hashem, which is the connection between shemita and Har Sinai (5642)
Vayeilech
Vayeilech 31:11
Moshe had more of a role in writing Sefer Devarim
Vayeilech
Vayeilech 31:12
The children were brought to hakhel for the inspiring experience; when Rabbi Yehoshua heard that explanation in the Gemara he really liked it because his mother used to wheel his stroller to the Beit Midrash
Vayeilech
Vayeilech 31:12
Peshat: taf is young kids just before chinukh, but Chazal say it is babies for whom parents got schar for bringing them
Vayeilech
Vayeilech 31:12
Children are brought to hakhel so that one does an action for which Hashem can reward him with "enlightening" his children to the Torah (5634)
Vayeilech
Vayeilech 31:13
Even though the small children don't understand, they will remember everyone gathering and sitting to listen to a long laining and they will have the memory to serve to inspire them about the importance of Torah
Vayeilech
Vayeilech 31:14
Yalkut - On the day Moshe died, Hashem spoke to Yehoshua. Moshe asked Yehoshua what Hashem said, and Yehoshua responded, "Did I ever ask you what Hashem said?" Moshe responded, "Better a thousand deaths than one act of jealousy." Gra: Hashem wanted Moshe to be ok with his death and not going into Eretz Yisrael (after all his tefillot and requests). So to prevent Moshe requesting to enter Eretz Yisrael not as the leader but as a talmid of Yehoshua, Hashem told Yehoshua to respond this way, so Moshe would feel a moment of jealousy and realize that going in that way was not an option.
Vayeilech
Vayeilech 31:14
A person has a set amount of time for life, but Hashem judges and for reward a person can live longer (and shorter as a punishment); this teaches the power of tefilla as it is even stronger than nature (the person naturally should die and Hashem is overpowering nature and letting the person live)
Vayeilech
Vayeilech 31:16
Hashem's punishment for forsaking Him will be hester panim; we should see it as an opportunity for teshuva rather than as a sign of being abandoned
Vayeilech
Vayeilech 31:16
Sometimes Am Yisrael is like a woman who cheated but does not realize her husband (Hashem) wants her back so she cheats more
Vayeilech
Vayeilech 31:16
Moshe is told of his death with the word "hein" - the same word he once used to praise Hashem, but it's ok because he is being told about techiyat hameitim and olam haba
Vayeilech
Vayeilech 31:16
The people will serve avoda zara, leave Hashem (not even jointly serving Him and avoda zara), and annul the bris mila. This is not just skipping a tefilla. Hashem will hide His face. The cure is in the next verse: Write a Torah and teach it to them. That cures even avoda zara! Our role is just to concern ourselves with teaching the Torah to Bnei Yisrael.
Vayeilech
Vayeilech 31:16
Sanhedrin 90b says that this pasuk is the source for techiyat hameitim and Hashem knowing the future, but the Gemara concludes that it actually is the source only for the latter. But the suggestion that it is for both is because if one accepts the Oral Law, then our tradition is enough for the other, and if one does not, even the one that is written they won't believe in. It's actually technically impossible to accept the written law without the oral one.
Vayeilech
Vayeilech 31:17
Rashi: Hashem will hide His face as though He doesn't see their pain (which "allows" the punishment to happen). Bechor Shor: He hides His face out of love, like a father who can't stand to watch his son getting his deserved punishment
Vayeilech
Vayeilech 31:17
It is not enough to begin to deny Avoda Zara; one must do viduy and full teshuva
Vayeilech
Vayeilech 31:18
People might think Hashem has left them, and therefore don't do teshuva or daven to Him, but in reality He is still there
Vayeilech
Vayeilech 31:19
Eiruvin 54b: From this verse Rabbi Akiva teaches that one must teach his student until he knows the material well. Rabbi Preida once had to teach something 800 times to one student and was rewarded for it. An important lesson in the value of every moment and every bit of Torah.
Vayeilech
Vayeilech 31:19
From the mitzva to write a Torah appearing right after haster astir, we see that the Torah has the power to protect us even during a time of hester panim
Vayeilech
Vayeilech 31:19
In order to write the shira as a testimony to what is in the Torah, one must include (and know) the whole Torah
Vayeilech
Vayeilech 31:19
Sanhedrin 21b - If one's father left him a Torah he must still write his own. Explanation: We don't want Torah to be part of an exclusive club, only those who inherit it. Each must make his own acquisition and attempt to learn it. Some people keep Torah out of love or fear, but others out of childhood habits, and that won't last to the next generation. Therefore he must write his own Torah to show he is accepting it himself, not just out of habit.
Vayeilech
Vayeilech 31:19
The shira serves as an eid for HKBH to remember not to punish us, much like a king who hires a known thief as a servant knows not to expect him to not steal
Vayeilech
Vayeilech 31:19
This shira was the first part of the Torah that was written then taught, rather than taught then written
Vayeilech
Vayeilech 31:19
Yehoshua is now part of the command, so that they will realize he can teach them Torah too
Vayeilech
Vayeilech 31:27
How is this a kal vechomer? How can Moshe predict they'll sin - don't they have a choice? A father can punish right away for each infraction or wait a while. If right away, the child is more likely to get the lesson. In the midbar under Moshe's leadership, Hashem punished right away (meraglim, mitonenin, Korach, etc.). If they strayed anyway, kal vechomer they will stray after Moshe's time when their punishment won't be immediate.
Vayeilech
Vayeilech 31:28
The sky will testify about how previous generations kept mitzvot and that should serve as mussar for us
Vayeilech
Vayeilech 31:30
The chillul Hashem of a sin is twice as bad as the sin (Haftara of Shuva)
Ha'azinu
Ha'azinu 32:1
Rashi: The Torah is compared to dew as rain sometimes bothers people, while everyone likes dew. Q: Then why compare the Torah to rain at all? A: There is a mitzva to criticize people who are sinning. But as little as people are willing to hear critique about interpersonal issues, there are many more who don't want to hear any critique about bein adam lamakom. Moshe criticized both aspects, so he asked the sky about the man-God mitzvot, and the land for the interpersonal mitzvot. The critique about former is like rain, as some don't like it. The latter, every thinking person has to realize is correct.
Ha'azinu
Ha'azinu 32:1
Many say that the sky here refers to talmidei chachamim and the ground here refers to amei ha'aretz. This is because neither can exist without the other: amei ha'aretz support scholars who in turn spread their Torah to the world. So too rain returns to the sky (in vapor) and then falls again to help things grow. Moshe is reminding everyone that both will always exist, and they need each other.
Ha'azinu
Ha'azinu 32:2
Torah has the best attributes of rain and dew
Ha'azinu
Ha'azinu 32:2
One should not spend his time being medayek in pesukim and learning Tanach in depth until he has mastered the Gemara
Ha'azinu
Ha'azinu 32:2
Like a ground grows produce with rain, we grow as people with Torah (5634)
Ha'azinu
Ha'azinu 32:2
Rain of Torah will come to the talmidei chakhamim, and dew of Torah will come to help even the simple people
Ha'azinu
Ha'azinu 32:3
Even when things are run by "nature" if we realize it is run by Hashem everyone will realize shem Hashem is on us, if not, even we will mistakenly think He is not watching
Ha'azinu
Ha'azinu 32:3
The natural world is the ideal place to keep the Torah, not the miracle world of the desert
Ha'azinu
Ha'azinu 32:4
Bava Kama 50a - Rabbi Chanina learns from this verse that one should not say Hashem is mevater on our aveirot and just forgives us. BY: Why from here? To say that just because He is rachum it doesn't mean He just forgives, but rather that He forgives AS PART OF mishpat. That's why Hashem forgives those who forgive (RH 17a), has pity on those who have pity (Shabbat 151b), and gives rain to those undeserving when asked by those who act lifnim mishurat hadin (Ta'anit 25b).
Ha'azinu
Ha'azinu 32:4
Sometimes a tzaddik is poor or suffering and we believe that it is because Hashem is doing what is best for him
Ha'azinu
Ha'azinu 32:4
When we sin we deserve to be destroyed, but then the nations would think they are strong, so Hashem doesn't destroy us, but He hides from us
Ha'azinu
Ha'azinu 32:4
People deny Hashem in 3 ways: 1) He doesn't know what is happening in this world, 2) He does but it is beneath His kavod to care, or 3) He does know and care, but He is mevater
Ha'azinu
Ha'azinu 32:6
Being bad is not a way to repay Hashem's kindnesses to us. Even if He did not have the ability to punish us, we should not repay good with bad. All the more so since He can punish us.
Ha'azinu
Ha'azinu 32:6
Onkelos translates this word "naval" as "kabilu Orayta" (accepting the Torah). How? 1) - Nabal means similar, like novlot mita sheina and novlot nevua chochma (sleep is like death, a dream is like prophecy). 2) Avraham kept the Torah by perfecting himself and didn't need kabbalat haTorah to be on that level. They weren't on Avraham's level, so in a way it was "naval" of them to need kabbalat haTorah.
Ha'azinu
Ha'azinu 32:7
Sometimes it is worth a bit of suffering in this world for a lot of reward in the next world
Ha'azinu
Ha'azinu 32:10
Hashem gave us what we needed in the desert to help us survive and turn us into a mentsch, and not a wild desert person with no manners
Ha'azinu
Ha'azinu 32:10
Hashem will stop us in the manner in which we close our eyes
Ha'azinu
Ha'azinu 32:11
Just like an eagle trains its kids to act like it, and in doing so may do things that are temporarily bad for it, so too Hashem took us through the desert to make us be people who rely only on Hashem
Ha'azinu
Ha'azinu 32:14
They could make an easy living from grape juice, so they could be free to learn Torah
Ha'azinu
Ha'azinu 32:15
Better to be skinny/poor and keep/honor the Torah properly than to be rich/fat and violate it and dishonor it
Ha'azinu
Ha'azinu 32:15
When a sinner is successful, he hardens his heart and continues to sin. If Hashem were to punish him, he might stop. But by Hashem's kindness in waiting to punish, we can sometimes end up worse off.
Ha'azinu
Ha'azinu 32:15
After growing fat, they got lazy (accidentally ignoring Hashem), which led to doing it on purpose, focusing on pleasure rather than Hashem
Ha'azinu
Ha'azinu 32:15
Even the wise/proper people indulged in too much gashmiyut, which prevented them from pursuing emet
Ha'azinu
Ha'azinu 32:20
Yalkut 945 - It's not "lo amun bam" but "lo amen bam" - they didn't answer amen to the blessings of the prophets. Some sin because they don't believe, so they are punished worse than those who do believe but end up succumbing to their base desires. Thoese who don't answer amen to the blessings of the prophets it is seemingly because they don't believe them.
Ha'azinu
Ha'azinu 32:32
Those who follow avoda zara have no advice other than more avoda zara, and end up worse off
Ha'azinu
Ha'azinu 32:36
The geula will come when we stop expecting it to happen in a natural way (pity of nations) and rely solely on Hashem
Ha'azinu
Ha'azinu 32:39
Sanhedrin 104a - A son can give his father merit, but a father's merit can't protect the son. Why? If the father is good, it's an indictment of the son if he is bad. But if the son is good, it's a sign the father wasn't so bad.
Ha'azinu
Ha'azinu 32:40
This song is a truthful witness, like one lifting a holy item to swear on it
Ha'azinu
Ha'azinu 32:41
Hashem will exact strict judgement on our host nations who don't treat us well
Ha'azinu
Ha'azinu 32:44
Why does the Torah call Yehoshua "Hoshea" here (when he had his name changed back in Shelach)? He had his name changed to protect him from the counsel of the other spies. But now, Avot 5:18 - Anyone who brings merit to the many, sin does not result from him. Since Yehoshua is taking over, he no longer needs that blessing, and can be referred to as Hoshea again.
Ha'azinu
Ha'azinu 32:44
The Torah refers to Yehoshua as Hoshea, even though his name was already changed, to show that he did not get any more of an ego now that he is taking over for Moshe
Ha'azinu
Ha'azinu 32:46
It is not a davar reik to remember and be medakdek in mitzvot
Ha'azinu
Ha'azinu 32:46
The preparation for a mitzva is more powerful than the mitzva itself, as it can be done right, and it remains forever unlike the mitzva which is difficult to do right and lasts for a few moments (5634)
Ha'azinu
Ha'azinu 32:47
From Timna we learn that from acting properly we will slowly have an effect on even ovdei Avoda Zara
Ha'azinu
Ha'azinu 32:47
There are activities we can/should stop learning Torah for and ones we should not
Ha'azinu
Ha'azinu 32:47
Nothing is in the Torah for no reason, even something we think is "empty" has meaning for this world and the next world, and anything we think is "empty" is due to a defficiency in our ability to understand it
Ha'azinu
Ha'azinu 32:47
If the Torah is empty for you, it is a sign that you did not put in enough effort to understand it.
Ha'azinu
Ha'azinu 32:48
Our job is to do mitzvot and not worry about ramifications that come from the mitzvot
Ha'azinu
Ha'azinu 32:48
Rashi: 3 times Hashem said something was done "be'etzem hayom hazeh" (on this very day) - Noach entering the ark, the Jews leaving Egypt, and Moshe's death. The people didn't want to let Noach on the ark and threatened to destroy it, and Hashem did it against their will. The people didn't want to let the Jews leave Egypt, and Hashem did it against their will. The people didn't want to let Moshe die, holding on to the person who did so much for them, so Hashem took him against their will. Q: People can physically block a path to the ark or the road out of Egypt. How can they physically stop Moshe's death? A: His time and place of death was decreed, so they tried to block his path to that place.
Ha'azinu
Ha'azinu 32:49
Some are able to conquer/acquire land just by looking at it
Vezot Haberacha
Vezot Haberacha 33:1
Berachot of tzaddikim in Tanach are either tefilla or nevua. Tefilla only with zechut. Nevua will work even without (as long as his actions don't ruin it). For bracha he has to prepare the recipient to be worthy of receipt.
Vezot Haberacha
Vezot Haberacha 33:1
Moshe says this is the bracha but then doesn't start with Reuven's bracha until a few pesukim later. This is because his brachot are Torah and need birchot haTorah first. "Hashem misinai ba" is "asher bachar banu," while "Torah tziva lanu Moshe" is "venatan lanu et Torato."
Vezot Haberacha
Vezot Haberacha 33:2
The nations were already commanded in murder and arayot but turned the Torah down because they wanted to do those mitzvot out of logic and not from being commanded
Vezot Haberacha
Vezot Haberacha 33:2
We ask Hashem for life as that will allow more praise of Him, so it is lema'ancha
Vezot Haberacha
Vezot Haberacha 33:2
Hashem's hashgacha is controlled with chesed, avoda, and Torah; the first two exist among the other nations
Vezot Haberacha
Vezot Haberacha 33:2
Am Yisrael's kedusha stems from having been at Har Sinai (after Bnei Eisav did not accept the Torah)
Vezot Haberacha
Vezot Haberacha 33:2
What does the midrash mean that each nation was offered the Torah but refused it because of the prohibition to murder, steal, or avoda zara? Weren't those already prohibited as sheva mitzvot bnei Noach? They are prohibited only for the actual sin, but the details are not prohibited (such as stealing as a joke or with intent to return, embarrassing someone publicly as a form of murder, or no need to die for these sins, as they have no chiyuv Kiddush Hashem). (Not in online version 10/2023)
Vezot Haberacha
Vezot Haberacha 33:3
Tzedek between man-God is when we accept His will, man-man is when we are mevater; all the terrible mistakes in the midbar were from our mistaken statements, not asking advice, and not listening to our leaders
Vezot Haberacha
Vezot Haberacha 33:4
Torah is for the whole nation, unlike the nations whose bible is for its pastors/leaders
Vezot Haberacha
Vezot Haberacha 33:4
The Torah can't be kept by one person alone, as there are mitzvot for Kohen/Levi/Yisrael or for a king. But when we have achdut we keep it all. Which is why we got the Torah only once we gathered together as one. And Rabbi Akiva's statement that ve'ahavta is the klal gadol is because of this need for unity. And that is also why the king is mentioned now, as he is able to unite peole as one as well.
Vezot Haberacha
Vezot Haberacha 33:4
Am Yisrael originally accepted the Torah from the knowledge that Torah/Hashgacha is a kiyum of the world; they accepted it again during Purim as it was a time that it was hidden
Vezot Haberacha
Vezot Haberacha 33:4
Am Yisrael who is not osek in Torah gets the schar of Torah without effort, like inheritance, by the Talmidei Chakhamim around them learning (so they should support them)
Vezot Haberacha
Vezot Haberacha 33:4
Each generation has the responsibility to get the mesora and say we are commanded (see Netziv)
Vezot Haberacha
Vezot Haberacha 33:4
Sanhedrin 59a - A non-Jew who is osek in Torah is chayav mita, as it is our morasha (inheritance) and not theirs. Griz: This explains the line in the haggadah "if He brought us to Har Sinai but didn't give us the Torah it would have been enough" - He would have given it to everyone, and not to us exclusively. Velo natan *lanu* - but now He gave it to us alone.
Vezot Haberacha
Vezot Haberacha 33:4
Torah is an inheritance (unlike Rashi and Avot, where it is something to work for)
Vezot Haberacha
Vezot Haberacha 33:6
Moshe blessed shevet Reuven that they would live. This was necessary because they agreed to be the first in line at the battle to conquer Eretz Yisrael.
Vezot Haberacha
Vezot Haberacha 33:6
One who keeps mitzvot but his kids don’t, his reward is only his actions; if his kids do, his count increases
Vezot Haberacha
Vezot Haberacha 33:6
Reuven was quick to act and therefore prone to mistakes, so Moshe needed to bless him with life; his zechut comes from either saving Yoseph or from living with the threat of attack from Amon and Moav
Vezot Haberacha
Vezot Haberacha 33:8
Yoma 26a - A talmid chacham able to be moreh halacha will come from only Levi or Yissachar. BY - Why? It takes a lot of sacrifice, including of spending time with family, to be able to learn properly to prepare for this. Those 2 shevatim excelled in that. But individuals from any other shevet who are able to demonstrate that sacrifice are allowed to do this too. Ta'anit 16a - Har Hamoriya (same shoresh as hora'ah) got its name from the akeda. BY - This is because Avraham demonstrated the sacrifice needed for hora'ah.
Vezot Haberacha
Vezot Haberacha 33:8
Tumekha Veurekha refers to Hashem being the source of knowledge, because He doesn't need a mashal
Vezot Haberacha
Vezot Haberacha 33:8
A chasid is one who is able to thank Hashem for the bad (and not just the good) with a full heart
Vezot Haberacha
Vezot Haberacha 33:10
There are parts of Torah for everyone each day, and some for those who dedicate their life to learning
Vezot Haberacha
Vezot Haberacha 33:10
Leviim had two jobs - teaching and spreading Torah, protecting those fleeing the goel hadam
Vezot Haberacha
Vezot Haberacha 33:11
Good deeds have a pleasant smell, and bringing the ketoret is the equivalent of good deeds
Vezot Haberacha
Vezot Haberacha 33:12
This verse speaks of the written Torah, for which Moshe was just the sofer (scribe) who recorded and the messenger to transmit it. But the next verse "Torah tziva lanu Moshe" is for the oral Torah. That is a "morasha" (inheritance) to be transferred generation to generation. That's why Avot 1:1 opens with Moshe got the Torah and transferred it. He was the first in the line of the oral Torah (Rambam lists 40 generations to Rav Ashi, and that counts Moshe as the first).
Vezot Haberacha
Vezot Haberacha 33:12
Shevet Binyamin can act without precaution due to their berakha, but others can't (as soon as Shaul died David made sure to teach people how to be archers)
Vezot Haberacha
Vezot Haberacha 33:13
Torah Or: The avot and David were the 4 legs of the merkava, and through them we were zocheh to leadership and the perpetuation of the Torah (including Rabbi Yehuda HaNasi and on)
Vezot Haberacha
Vezot Haberacha 33:16
Hashem appeared to Moshe in the sneh so everyone would know He can appear even in a makom tuma like Mitzrayim, the Torah can be given to only Am Yisrael, and that Am Yisrael did not cling to the toeva, kept away like the thorns of the sneh
Vezot Haberacha
Vezot Haberacha 33:16
Hashem blessed Yoseph's land more than any other shevet because he didn't listen to Potiphar's wife, unlike Adam who caused the land to be cursed after eating the fruit his wife gave him
Vezot Haberacha
Vezot Haberacha 33:18
Torah is mitkayem through amal - learning Torah, or supporting those who learn
Vezot Haberacha
Vezot Haberacha 33:18
When Am Yisrael goes to war, they bring along people to learn and daven
Vezot Haberacha
Vezot Haberacha 33:18
Because Zevulun provided for Yissachar to learn Torah, he comes first in the brachot (now and in Vayechi), his bracha contains Yissachar's, and his bracha is longer; Yissachar's bracha is so short as it references this world and the next in one word (the extra sin in Yissachar's name references the schar for the learner and the supporter)
Vezot Haberacha
Vezot Haberacha 33:19
Nations of the world will come to Yissachar and Zevulun looking for treasure
Vezot Haberacha
Vezot Haberacha 33:20
Rashi: Those Gad killed had their heads removed in one shot. Q: What does this teach us? A: Menachot 36a - Talking in between tefillin is a sin, and people should return from war because of fear of that sin. So we are being taught that they didn't have even this sin, and thus merited this kind of success in battle. This also fits with Yaakov's bracha to Gad, that they all return successfully from battle.
Vezot Haberacha
Vezot Haberacha 33:21
The children of Reuven and Gad requested the land across the Jordan, and they made a deal to go into battle first. But once that happened, it became a commandment from Hashem. So when they keep their word, they are doing tzedek to Hashem for keeping His command, and mishpat with Yisrael for keeping the terms of their agreement.
Vezot Haberacha
Vezot Haberacha 33:22
A lion among sheep is stronger than a lion around wild oxen (Dan is wise around simple people)
Vezot Haberacha
Vezot Haberacha 33:27
Hashem's shekhina is with Am Yisrael in galut too, just in a less permanent home
Vezot Haberacha
Vezot Haberacha 33:29
When Hashem protects us and makes us succeed against our enemies in this world, that is not the reward, but it is merely a sign of the reward we will get in the next world and the sign of our bond with Hashem; so too with all the rewards in Bechukotai, when we get them in this world they are merely a sign of what is coming
Vezot Haberacha
Vezot Haberacha 34:1
Moshe was happy for the nation when he got to see the land and how great it is
Vezot Haberacha
Vezot Haberacha 34:2
Hashem showed Moshe not only the land, but also all the future leaders, kings, prophets, and all their future battles.
Vezot Haberacha
Vezot Haberacha 34:5
Bava Batra 15a - Machloket who wrote the last 8 pesukim of the Torah. Rabbi Yehuda - Moshe died and Yehoshua wrote them. Rabbi Shimon - But Moshe wrote the whole Torah! So Moshe wrote them "bedama" (with tears, or in a trance). Gra: They agree. The whole Torah was written 2000 years before the world, but written as a long list of Hashem's names. After the creation and mitzvot were given, the words were separated to be what we can understand. Moshe did that until the final pesukim. But he wrote the last 8 pesukim too, just as shemot of Hashem. Later Hashem authorized Yehoshua to fix those last 8 pesukim.
Vezot Haberacha
Vezot Haberacha 34:6
The kever was in Moav as kapara for avoda zara due to wanting arayot (worse than avoda zara for its own sake or being a kofer)
Vezot Haberacha
Vezot Haberacha 34:6
Sota 14. - Rabbi Simlai - Torah begins and ends with chesed. Obvious? Everything Hashem does is for the good. Moshe was punished in this world to not get into Eretz Yisrael in order to get a large reward in the next world. Just as it is clear to us that Hashem was doing something good for Adam in Bereishit, we have to believe that Moshe's burial in chutz la'aretz was also good.
Vezot Haberacha
Vezot Haberacha 34:6
Midrash Rabba: When it says "ish" it is referring to Moshe. Ramban: The verse saying we don't know where he is buried refers to understanding why he is buried outside Israel. We do believe in Chazal's explanation of the verses, that Moshe was punished for the incident with the rock. But Sota 13b asks why such a strict punishment and answers that Hashem is very careful with tzadikim. Moshe was also very humble, and therefore did not understand why he was being punished so harshly. So the "ish" (Moshe) didn't understand why he was being buried outside Israel, even though we all understand.
Vezot Haberacha
Vezot Haberacha 34:6
Moshe did not get a desirable burial, which is one of the ta'avot of tzaddikim
Vezot Haberacha
Vezot Haberacha 34:8
Moshe didn't want to be king/judge, because he would not be able to be friendly, like Aharon got to be
Vezot Haberacha
Vezot Haberacha 34:8
Whenever a leader dies he is replaced so the mourning stops; except for Moshe, for whom only the crying stopped, but not the mourning
Vezot Haberacha
Vezot Haberacha 34:8
After the aveilut ended, Yehoshua got ruach hakodesh
Vezot Haberacha
Vezot Haberacha 34:10
When Moshe asked in Parashat Shemot how he can go to Pharaoh and free the Jews, he was alluding to the prohibition (found in Megilla 28b) to see the face of a rasha. How can one who sees such a face then be worthy to free the Jews? Clearly Moshe was worthy anyway. When the verse says that there was no prophet like Moshe, all the other neviim, even one raised in holiness like Yehoshua, didn't have to overcome being raised in the tuma of Pharaoh's palace. The fact that Moshe reached his level despite that shows that he is on a higher level than all of the other prophets.
Vezot Haberacha
Vezot Haberacha 34:10
Moshe knew Hashem face-to-face, and other neviim just from a voice in the fire
Vezot Haberacha
Vezot Haberacha 34:10
This verse tells us that there will be no navi (prophet) like Moshe in Israel. Sifri says there will be in Bavel - Bilaam. But Moshe's nevua was qualitatively better. Q: Then how can we say there is one like Moshe? Reb Chaim: Other neviim, their nevua doesn't have a din of Torah immediately. Only Moshe. Bava Batra 14b - Moshe wrote his book and Bilaam's story. Thus, Bilaam's nevua immediately became Torah, like Moshe's.
Vezot Haberacha
Vezot Haberacha 34:11
Moshe is an example of Hashem speaking through his throat
Vezot Haberacha
Vezot Haberacha 34:12
If Moshe broke the luchot in private it might have avoided the chillul Hashem but the nation would not have understood just how bad their cheit was
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