Ancient Ideas for the Modern Mind

Dvar Torah for Parshas Nitzavim-Vayeilech

noreply@blogger.com (Yosef Segal) — Fri, 11 Sep 2020 00:49:00 +0300

Parshas Nitzavim-Vayeilech always comes out the week before Rosh Hashanah, and it’s fitting that it does. As Moshe wraps up his final instructions and guidance for Bnei Yisrael before his death, his focus on this parsha turns to Teshuva. The idea that the nation will make mistakes (to whatever degree) is taken for granted; the key is they should repent. Moshe tells them how Hashem will be with them every step of the way, guiding them back to Him behind the scenes. And when they reach their goals, the relationship between them and Him will be stronger than ever before.

One of the most famous series of pesukim in the entire Torah is found in Parshas Nitzavim, and gives us a great idea of the connection we intrinsically share with Hashem.

"כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא. לֹא בַשָּׁמַיִם הִוא ... וְלֹא מֵעֵבֶר לַיָּם הִוא ... כִּי קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ" “For this commandment that I command you today, it is not hidden from you and it is not distant. It is not in the heavens…Nor is it across the sea…Rather, the matter is very near to you, in your mouth and in your heart, to perform it.” (Devarim 30:11-14). The Ohr HaChaim asks several pertinent questions on these pesukim. Why does the Torah differentiate between the commandment being hidden or far away? Couldn’t distance be included in the concept of ‘hidden’? Furthermore, what’s the big deal about something being across the sea? It’s one thing for it to be in the heavens, it’s impossible for any living being to get it. But across the sea, while it may be difficult, it’s still possible for one to go there. Even more so nowadays!

The Ohr HaChaim suggests that perhaps the phrases in the pesukim can be discussing different concerns. The Torah was a completely God created document; Man had nothing to do with it at all. Factor in everything that went into Bnei Yisrael receiving it at Har Sinai, one could easily think that there are aspects of the Torah that are completely inaccessible, or ‘hidden’, to man. It’s just that everything about it is completely out of the realm of man, physically and intellectually. And it’s not as if one could go up to the heavens to discover those esoteric ideas! The Torah responds directly to these concerns. Explains the pasuk, nothing from the Torah is hidden from us (though some aspects may be more difficult to understand than others), because someone already went up to the heavens to get it (Moshe)! It has no come completely into the realm of Man and is completely accessible.

The second set of phrases then corresponds to the performance of mitzvos. The pasuk suggests that we may be worried about how far away the mitzvos are from us, and how could we go all the way across the ocean to do them; what would this parable be referring to? The Ohr HaChaim explains that once our concern about going up to the heavens for the Torah was answered by Moshe, another concern has arisen. Moshe will not be able to fulfill all the mitzvos as there are many that can only be performed in Eretz Yisrael and he won’t be entering with the rest of Bnei Yisrael. Perhaps if Moshe, the one man capable of bringing us the Torah, can’t fulfill all the mitzvos, then neither can we! So the pasuk tells us that while Moshe may not be entering Eretz Yisrael, the rest of us are. The mitzvos are not “across the sea”, they are in fact “very close to you, in your mouth and in your heart, to perform it.” You don’t have to go up to the heavens like Moshe, and you don’t need to be someone who could like Moshe, in order to take ownership of the Torah and become a true servant of Hashem.

Shabbat Shalom!

Click here for last year's Dvar Torah & Podcast for Parshas Nitzavim & Vayeilech

For any questions, comments, or to subscribe to our email list, please email is at AIMeMtorah@gmail.com.

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Dvar Torah & Podcast for Parshas Ki Savo

noreply@blogger.com (Yosef Segal) — Fri, 4 Sep 2020 01:25:00 +0300

Parshas Ki Savo begins with the mitzvah of Bikkurim. Every year, everyone would come to Yerushalayim with the first produce to sprout in their fields. They came to the Beis Hamikdash, presented their fruits to the Kohen, and thanked Hashem for their harvest. The time of Bikkurim was a special time in Yerushalayim as the nation as a whole celebrated the harvest, the Beis Hamikdash, and their relationship with Hashem. While this mitzvah only applied to produce grown in Eretz Yisrael, the connection of the mitzvah to the land runs even deeper. Out of all the produce grown, the only ones obligated in Bikkurim were the Shivas Haminim, the seven fruits considered special to Eretz Yisrael. In this way, the mitzvah also celebrated our residence of and the beauty of Eretz Yisrael.

An example of this idea is found in one of the first Rashis in the parsha. While explaining that only the Shivas Haminim were brought as Bikkurim, Rashi explains that the olives of Eretz Yisrael had their oil gathered inside of it. The simple explanation is that this is a compliment on how much oil you could gather from olives of Eretz Yisrael. However, there is much more to it than that.

The Sifsei Chachamim asks a simple question on this Rashi. Back in Parshas Eikev, the Torah discussed all the wonderful things about Eretz Yisrael, including the Shivas Haminim. When the Torah mentions the oil coming from the olives, Rashi explains this that the olives of Eretz Yisrael make oil; since there are olives that don’t make oil, this is an important point to make (See Devarim 8:8). But why in our parsha does Rashi explain it differently? Shouldn’t the compliment of the olives of Eretz Yisrael be the same in both places?

He explains that it depends what you are comparing. Back in Parshas Eikev, we were comparing the olives of Eretz Yisrael to the rest of the world. While the world in general has both olives that give oil and others that don’t, all the olives of Eretz Yisrael give oil. That’s what makes them so special. Here in Ki Savo, we are comparing the fruits of Eretz Yisrael to themselves. When it comes to Bikkurim, quality is definitely preferred over quantity. This mitzvah is meant to celebrate the Land and all that makes it great. Even if you don’t have much, the point is to bring your best.

There are olives that their oil is too strong for their flesh, and it comes spilling out of them. While it’s good to have such a surplus of oil, the fact that the oil flows out before you can harvest it means you are losing most of that oil. Additionally, it can also harm the flesh of the olive so by the time you get to the harvest, nothing is left. However, the olives that can hold their abundance of oil, you can still collect all that oil and also have perfectly preserved olives. Those are the ones you really want. This is just one example of how special the produce of Eretz Yisrael can be. Its normal olives are already better than the best olives of the world. And even within the Land, there is a second level of olive even better than those. And those are the olives you present in the Beis Hamikdash as your Bikkurim.

Shabbat Shalom!

Click here for last year's Dvar Torah & Podcast for Parshas Ki Savo

Click here to listen this this week's Podcast (Also available on Apple Podcasts)

For any questions, comments, or to subscribe to our email list, please email is at AIMeMtorah@gmail.com.

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Dvar Torah and Podcast for Parshas Ki Seitzei

noreply@blogger.com (Yosef Segal) — Fri, 28 Aug 2020 02:07:00 +0300

Throughout Sefer Devarim, Moshe Rabbeinu gives over directions and guidance for the Bnei Yisrael as they prepare to enter Eretz Yisrael without him. Parshas Ki Seitzei includes many laws dealing with personal relationships, such as marriage, divorce, and inheritance. There are also many laws dealing with interpersonal relationships such as kidnapping, runaway servants, personal hygiene, and our topic this week, Lashon Hara.

While we don’t need the Torah to tell us that a culture that engages in gossip or worse is not good for anyone, in Judaism, it’s actually the law that you are not allowed to speak bad about someone else. (There are of course circumstances where it would be necessary to say something unflattering about someone else, but those cases are certainly not the majority and definitely don’t include simple gossip.) Amazingly, one of the ironclad laws that we are required to follow from the Torah prohibits gossip. Can you imagine a culture where you were actually punished for gossip by the law? That’s what we have.

It is a well-known idea that the punishment for speaking lashon hara is tzara’as, a sickness similar to leprosy except that it is completely controlled by your spiritual state of being. Getting and recovering from tzara’as has nothing to do with bacteria, it is completely determined by your evil speech and subsequent repentance for it. The Torah discusses at length in various places the laws of what you should do when you have tzara’as, and Moshe reminds Bnei Yisrael in our parsha to follow those laws (See Devarim 24:8).

He then follows it up with what seems like a warning, but actually says even more. “זָכ֕וֹר אֵ֧ת אֲשֶׁר־עָשָׂ֛ה יְהֹוָ֥ה אֱלֹהֶ֖יךָ לְמִרְיָ֑ם בַּדֶּ֖רֶךְ בְּצֵֽאתְכֶ֥ם מִמִּצְרָֽיִם” “Remember that which Hashem, your God, did to Miriam, when you left Egypt” (9). If we look back in Parshas Beha’aloscha, we have the story of when Miriam got tzara’as for speaking ill of Moshe (See Bamidbar 12). Honestly, what she said wasn’t even that bad, it may not even have been lashon hara! Chazal teach us that since she was one of the greatest people of the generation, Miriam was held to a higher standard. Therefore, she got tzara’as for something which for someone else may have been overlooked. For the rest of the nation though, it was an important event; even the leaders of the generation were not exempt from anything. If Miriam could get tzara’as, anyone could. On a simple level, this is what Moshe is reminding the people by mentioning this here.

The Ramban takes this idea a little further. The use of the word ‘zachor’ here in the pasuk is intriguing. While the simple translation of this word is to ‘remember’, there are many instances where the Torah uses it to mean something more. For example, the Aseres Hadibros famously say, “זָכוֹר֩ אֶת־י֨וֹם הַשַּׁבָּ֜ת לְקַדְּשׁ֗וֹ” “Remember the day of Sabbath to make it holy” (Shemos 20:8); later on in this week’s parsha, we are given the famous edict to wipe out Amalek which begins with, “זָכ֕וֹר אֵ֛ת אֲשֶׁר־עָשָׂ֥ה לְךָ֖ עֲמָלֵ֑ק” “Remember that which Amalek did to you” (Devarim 25:17). These examples are not just reminders that we should keep Shabbos or wipe out Amalek, they are actual commandments to do so! The Ramban explains that this example of Miriam is also not meant as a reminder not to speak Lashon Hara, but an actual commandment not to.

What exactly is the framework of this type of commandment? The actual wording of the Torah says to remember, seems simple enough. But if the Ramban is correct that it actually means not just to remember but to actually do it, then our understanding of the word ‘zachor’, and consequently, the meaning of this commandment, is not completely clear.

The Ramban looks back at our example of Shabbos. While the first reading of the Aseres Hadibros in Sefer Shemos says “זָכוֹר֩ אֶת־י֨וֹם הַשַּׁבָּ֜ת”, the second reading, found earlier in Sefer Devarim reads, “שָׁמ֛וֹר אֶת־י֥וֹם הַשַּׁבָּ֖ת לְקַדְּשׁ֑וֹ” “Keep the day of Sabbath and make it holy” (Devarim 5:12). Shamor means to actually keep the mitzvah, what does zachor add to this? The Ramban explains that shamor means that you are keeping the mitzvah in your soul and in your actions, while zachor means that it’s something always being mentioned.

One of the truest statements in life is actions speak louder than words. If you do what you are supposed to do in the proper manner, you are on the path to a good life. But even doing proper actions does not compare to someone who supplements those actions with words as well. Someone who feels an enthusiasm and passion for what he does will inevitably end up bringing those things up again and again. Whether it’s for others or even just for himself, if it’s something meaningful, it will find its way into his mouth and out into his conversations.

This is the obligation of zachor. Don’t just keep Shabbos, get excited for Shabbos! Don’t just remember what Amalek did, make sure you understand what evil is and why Amalek fits that description, and eradicate that evil from yourself. And don’t just try not to say lashon hara, make an effort to say nice things, promote kindness and acceptance. Even the smallest slights can cause damage, just look at the story of Miriam.

And it’s not just Shabbos where we see zachor and shamor in tandem. Right here by tzara’as we see the same thing. When the pasuk here says to be sure to keep all the laws of tzara’as, the phrasing it uses is, “הִשָּׁ֧מֶר בְּנֶֽגַע־הַצָּרַ֛עַת” “Be cautious regarding the lesion of tzara’as” (24:8). The Shamor root appears here too, reminding us that this obligation is not just about not speaking evil, it’s about being a force for good.

Shabbat Shalom!

Click here for last year's Dvar Torah for Parshas Ki Seitzei

Click here to listen this this week's Podcast (Also available on Apple Podcasts)

For any questions, comments, or to subscribe to our email list, please email is at AIMeMtorah@gmail.com.

Please Like us on Facebook and follow us on Twitter: @aimemtorah

Don't forget to check out hashkafahandbook.com to learn about my book,Reality Check. And Like it on Facebook.

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AIMeM

Dvar Torah & Podcast for Parshas Chukas

noreply@blogger.com (Yosef Segal) — Fri, 26 Jun 2020 05:56:00 +0300

In a sefer where each parsha is packed with episodes integral to Jewish history, Parshas Chukas stands out. This parsha contains the deaths of both Aharon and Miriam, two of the leaders of the nation, as well as the cause of the eventual death of Moshe, the greatest leader we ever had. This parsha represents a shift in the path the nation will follow from here on out.

The cause of Moshe’s death is a well-known story of his hitting a rock to get water out if it. Almost every commentator has their own take on this story, exactly what happened, exactly what was expected of Moshe, and where he went wrong. The basic story is that after Miriam’s death, the Bnei Yisrael complained about the lack of water in the desert. Moshe and Aharon daven to Hashem to help them. Hashem responds that Moshe should take his staff and go out to the rock. At that time, he should speak to the rock in front of the people, and the water will flow forth.

However, instead of speaking to the rock, Moshe hits it with the staff. It worked, the water came flowing out, but since he didn’t do it exactly as Hashem told him to, Hashem considered it a lack of faith. It was even worse since this act took place in front of the entire nation, as it resulted in a tremendous opportunity to sanctify Hashem’s name ruined. Because of this, Moshe would not lead Bnei Yisrael into Eretz Yisrael.

Like we mentioned before, while the above is the basic story as found in the Torah, every commentary has a different take on the different elements of the story. Let’s examine one such element.

The Kli Yakar asks a simple but important question on this story. If Hashem meant for Moshe to just speak to the rock, what was the purpose of bringing the staff? In fact, Moshe had previously used his stick to get water (See Shemos 15); it seems an easy mistake to make to assume that he needed the staff in order to do the same thing again.

In order to answer this question, the Kli Yakar brings a Chizkuni who explains that this staff that Moshe took was not his staff that he used in Mitzrayim and by Krias Yam Suf. Instead, this was the staff of Aharon. In Parshas Korach, in order to prove that Aharon was the rightful Kohen, Hashem had the Nasi of each tribe place a staff in water inside the Mishkan. Whichever staff would sprout flowers, they would know that that person was the rightful Kohen. As we know, Aharon’s staff was the only one to flower. And while the pasuk tells us that each person came and took their staff, Hashem told Moshe to leave Aharon’s staff there in the Mishkan. It would serve as a reminder to everyone that his claim to the Kehunah was completely legitimate. This is why when Moshe takes the staff here to bring it to the rock, it says he took it “from in front of Hashem” (20:9).

Why did he need to take Aharon’s staff instead of his own? The Kli Yakar explains that this staff was very similar to the stone they were about to approach. This staff was completely dry with absolutely no moisture within it, but Hashem performed a miracle and the staff sprouted beautiful flowers. Hashem brought water into a place where no water existed. Similarly, Hashem asked Moshe to bring this staff to the rock, not to hit the rock, but as an example. Just like Hashem made this dry staff give forth water to sprout flowers, so too this dry rock could overflow with water, enough for the entire nation. As long as Hashem willed it, it could and would happen.

This alone was what was required to teach Bnei Yisrael to have the proper faith in Hashem, Moshe wasn’t supposed to use the staff itself. However, for whatever reason, Moshe misunderstood the instructions given to him, and that’s when the trouble began for him.

Shabbat Shalom!

Click here for last year's Dvar Torah for Parshas Chukas

Click here to listen this this week's Podcast (Also available on Apple Podcasts)

For any questions, comments, or to subscribe to our email list, please email is at AIMeMtorah@gmail.com.

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Don't forget to check out hashkafahandbook.com to learn about my book,Reality Check. And Like it on Facebook.

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AIMeM

Dvar Torah & Podcast for Parshas Bo

noreply@blogger.com (Yosef Segal) — Fri, 31 Jan 2020 01:18:00 +0200

Parshas Bo contains some important benchmarks in Jewish History. Most importantly, it is when we left Mitzrayim, officially beginning the process of becoming the chosen nation of Hashem. But there’s also a very important first, the first mitzvah given to Bnei Yisrael.

This mitzvah was Rosh Chodesh; we must be aware of when the moon renews itself each month, and declare that day of renewal the first of the month. This is a very important mitzvah as the start of the different Yomim Tovim is dependent on the timing of the first of the month. In fact, this mitzvah is extra special because it places this timing in our hands. This is as opposed to Shabbos which is always the seventh day of the week, a timing determined by Hashem by Creation. When it comes to Yom Tov, only we the people can say when the holiday will fall out.

The Ramban gives a quick and interesting idea regarding the months of the year. When it comes to the names of the days of the week, in Judaism, we simply refer to them as the number day it is in the weekly cycle. While the Western world has adopted meaningful names behind each day, they are all names after various planets and/or gods, we have kept simple names. We call them First Day, Second Day, etc. However, when it comes to the months, each one has a specific name. Nissan, Iyar, Sivan; these are all names with real translations and explanations behind them. What’s the difference between the months and the days of the week?

The Ramban explains that originally, the months were counted the same way as the days. The pasuk states that the month at the time the mitzvah of Rosh Chodesh was given, what we now know as the month of Nissan, would be the beginning of the months (See Shemos 12:2). What exactly does it mean to be the beginning of the months? The first assumption would be it’s the first month of the year. But we know that the Jewish year doesn’t begin in Nissan, it begins in Tishrei, the seventh month. So that can’t be it.

Rather, explains the Ramban, it’s the first of the months from when we left Mitzrayim. This seminal event in Jewish history wouldn’t mark the beginning of time (which would place Nissan as the beginning of the year), but it would be marked. The months would be counted as beginning from this important moment.

So what changed? Since nowadays the months all have specific names, we obviously changed that custom. Why did it change? Even more interestingly, the names we use for the months are not even of Hebrew origins! This last point is the key to this mystery.

As we explained, the mitzvah to count months was given to us as we prepared to leave Mitzrayim. As such, we began to count the months from that vital moment. However, sadly, that was not the last time we left our Land for exile in our history. Many years later, after the destruction of the Beis Hamikdash, the Jewish People were exiled to Bavel. And when we returned from that exile, we began to count the months from that moment, same as we had when we left Mitzrayim. As the pasuk says, “לָכֵן הִנֵּה יָמִים בָּאִים נְאֻם יְהוָה וְלֹא יֵאָמֵר עוֹד חַי יְהוָה אֲשֶׁר הֶעֱלָה אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם. כִּי אִם חַי יְהוָה אֲשֶׁר הֶעֱלָה אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ צָפוֹן" “Therefore, behold, days are coming, says Hashem, and it shall no longer be said, ‘Hashem lives, Who brought the children of Yisrael up from the land of Egypt.’ Rather, ‘Hashem lives, Who brought up the children of Yisrael from the land of the north…” (Yirmiyahu 16:14-15). This idea manifested itself in the names of the months. We dropped the simple names and adopted Babylonian names for each month. This allows us to remember the fact that we were exiled there and Hashem fulfilled His promise and brought us back to Eretz Yisrael; in the same way the original names served as a constant reminder and commemoration of how we left Egypt.

As we remain now in the aftermath of our second exile from Eretz Yisrael, we have kept the names we adopted from Bavel. However, when we are redeemed, we will once again change the names of the months to commemorate the great promise that Hashem will fulfill, and the great kindness He will show in so doing. May it be speedily in our days.

Shabbat Shalom!

Click here for last year's Dvar Torah for Parshas Bo

Click here to listen this this week's Podcast (Also available on Apple Podcasts)

For any questions, comments, or to subscribe to our email list, please email us at AIMeMTorah@gmail.com.

Please Like us on Facebook and follow us on Twitter: @aimemtorah

Don't forget to check out hashkafahandbook.com to learn about my book,Reality Check. And Like it on Facebook.

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AIMeM

A Quick Update from AIMeM Torah

noreply@blogger.com (Yosef Segal) — Fri, 17 Jan 2020 00:31:00 +0200

Hey Everyone!
Don't worry, we are well aware how long it's been since we updated this page. We appreciate your patience and your continued support for Aimem Torah. We are still planning on using this space for great original divrei Torah in the future. But even if the divrei Torah are not appearing here, they are still being sent out to our email subscribers! Subscribe by emailing us at aimemtorah@gmail.com, don't miss out on our great divrei Torah still being disseminated weekly.
In the meantime, please peruse our archives on this site, as well as the podcasts, which can be found on iTunes and at hashkafahandook.com.

We look forward to sharing many divrei Torah together with you in the future!

Have a wonderful Shabbos!

Summer Vacation for AIMeM Torah

noreply@blogger.com (Yosef Segal) — Fri, 5 Jul 2019 06:39:00 +0300

Dear Readers,

We will be taking the next few weeks off for summer vacation, but that doesnt mean you won't get your weekly dvar Torah! Make sure to check your email each week for a dvar Torah and Podcast for the weekly parsha. We will return, b'ezrat Hashem, with brand new divrei Torah in August.

In the meantime, make sure to check out our archives for divrei Torah and podcasts on all the upcoming parshiyos.

If any readers would like to take this opportunity to write/record a dvar Torah for use on our site, please contact us and we'll make it happen!

Have a wonderful Summer and a great Shabbos!

For any questions, comments, or to subscribe to our email list, please email is at AIMeMtorah@gmail.com.

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Don't forget to check out hashkafahandbook.com to learn about my book,Reality Check. And Like it on Facebook.

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AIMeM

Dvar Torah & Podcast for Parshas Korach

noreply@blogger.com (Yosef Segal) — Fri, 28 Jun 2019 07:06:00 +0300

Parshas Korach tells the well-known story of the rebellion of Korach against Moshe Rabbeinu. His issue is simple, in a nation like Bnei Yisrael where each person had experienced holiness and was considered to be on a high spiritual level, he and his followers felt that why should only one person be Kohen Gadol and represent the nation spiritually like Aharon did (and his sons to a lesser extent). Korach’s assumption was flawed; the holiness of the nation didn’t necessarily translate into full access to every spiritual portal, places such as the Kodesh Hakedoshim remained off-limits to everyone. And there were other reasons why Aharon and his children were picked to be the representatives in the Mishkan and later the Beis Hamikdash. (We have discussed some of these reasons in previous years.) Ultimately, regardless of his arguments, Korach was not pure of heart in his arguments, and he and his followers were killed.

The remainder of the parsha spends time establishing Aharon as the proper Kohen, and discussing some remaining laws of Kehunah. As part of this, Hashem reviews with Moshe some of the gifts that go to the Kohanim, such as the Bikkurim, the firstborn of all animals, as well as the standard Terumos from the produce of the fields.

The purpose of reviewing all these ideas is to solidify the role the Kohanim play in Jewish society. The pasuk uses an interesting way to show the eternal nature of this role. “כֹּ֣ל | תְּרוּמֹ֣ת הַקֳּדָשִׁ֗ים אֲשֶׁ֨ר יָרִ֥ימוּ בְנֵֽי־יִשְׂרָאֵל֘ לַֽיהֹוָה֒ נָתַ֣תִּי לְךָ֗ וּלְבָנֶ֧יךָ וְלִבְנֹתֶ֛יךָ אִתְּךָ֖ לְחָק־עוֹלָ֑ם בְּרִית֩ מֶ֨לַח עוֹלָ֥ם הִוא֙” “All the gifts of the holy which are set aside by the children of Yisrael for Hashem I have given to you and to your sons and daughters with you, as an eternal portion; it is like an eternal covenant of salt…” (Bamidbar 18:19).

Let’s focus on the end of our quoted pasuk; Hashem calls the promise of these gifts an eternal bris. It becomes a treaty, a promise, between Hashem and the Kohanim (really the entire nation) that lasts eternally with no conditions or revocability. But then, He calls it a bris of salt. What does salt have to do with anything? While we do find a treaty with salt elsewhere in the Torah, that is an actual treaty with salt, that it should always be brought with every korban on the mizbe’ach. That is not the reference here.

Every commentary in our pasuk believes this is not meant to refer to actual salt, but rather, the treaty is similar to salt. Salt is the ultimate preservative. Especially in times not too long ago where there was no refrigeration, salt was one of, if not the most important item you could have. It kept everything fresh and healthy, it never spoils. And perhaps most importantly for our parabolic purposes, salt sinks into whatever it is applied to, becoming a part of the food and enhancing it in a way that brings out and preserves its finest taste.

So too is the relationship between Hashem and the Kohanim. While every Jew has direct access to Hashem if they choose to make use of it, the direct conduit in this world between man and God is the Kohen. He is the salt between us and Hashem; the one who preserves the freshness, keeps us healthy, and eventually brings out our greatest taste in order that our connection to Hashem remains as strong as ever.

Shabbat Shalom!

Click here for last year's Dvar Torah & Podcast for Parshas Korach

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Dvar Torah & Podcast for Parshas Shelach

noreply@blogger.com (Yosef Segal) — Fri, 21 Jun 2019 06:37:00 +0300

Parshas Shelach brings us to the tragedy of the Meraglim, the twelve spies sent ahead of the nation to scout out Eretz Yisrael. But instead of the trip being just a formality before Bnei Yisrael arrived, the spies returned with negative reports, burying the goodness of the Land under stories of giants, fortified cities, and dangerous terrain. Even after everything they had heard from Hashem about how great the Land was, the nation believed the spies and refused to enter Eretz Yisrael. In return for this lack of faith, they were forced to spend forty years wandering in the desert, a year for each day the Meraglim traveled, and none of the adults alive at the time made it to Eretz Yisrael.

All, that is, except for two men, two of the Meraglim themselves in fact. Only these two were willing to stand up and say the truth, that Eretz Yisrael was exactly as wonderful as they had been told. These two men were Calev, representing the tribe of Yehuda, and Yehoshua, representing the tribe of Efraim. These men are well-known to us; Calev was Moshe’s brother-in-law, and one of the greatest men of his generation. His leadership was integral when Bnei Yisrael finally made it to Eretz Yisrael. And Yehoshua was Moshe’s prize pupil and his successor as the leader of the nation after Moshe’s death. The Torah tells us that they weren’t even the two greatest of the Meraglim! However, their faith in Hashem and willingness to stand up for the truth showed them to be the cream of the crop of their generation.

As the pesukim describe the spies’ journey throughout Eretz Yisrael, one has an interesting language choice. “"וַיַּֽעֲל֣וּ בַנֶּ֘גֶב֘ וַיָּבֹ֣א עַד־חֶבְרוֹן֒ וְשָׁ֤ם אֲחִימָן֙ שֵׁשַׁ֣י וְתַלְמַ֔י יְלִידֵ֖י הָֽעֲנָ֑ק “They went up in the South, and he came to Chevron, and there were…the descendants of the giant” (Bamidbar 13:22). The pasuk begins by saying that the group as a whole began in the South, traveling north, but when they get to Chevron, all of a sudden, only one of them is there! What happened?

The classic explanation given by Chazal is that Calev traveled there alone. At this point, the other spies had already planned on lying to the nation about the true state of Eretz Yisrael, and as with every peer group, but especially one comprised of the greatest people of the generation, there was a tremendous amount of pressure to comply. Calev went to Chevron to daven by the Avos at Me’aras Hamachpela for the strength to stand up to the mob and tell the truth. For this effort, he was rewarded by having the city awarded to him as part of his personal portion in Eretz Yisrael.

Rav Hirsh finds a difficulty with this explanation. If we look a little further in the pesukim, when the spies return from their mission, they say, “וְגַם־יְלִדֵ֥י הָֽעֲנָ֖ק רָאִ֥ינוּ שָֽׁם” “and there we saw the offspring of giants” (ibid: 28). (Further reference is made to giants in pasuk 33.) The only reference to giants on their mission is in our earlier pasuk, pasuk 22, which says the giants were in Chevron. If only Calev went to Chevron, how can all the spies claim to have seen the giants?

Therefore, Rav Hirsh explains it slightly differently. In fact, all the spies went on their mission with pure hearts and minds, with no thoughts of rebellion on their minds. And because they all went with pure intentions, the pasuk says “וַיָּבֹ֣א”, in the singular, to demonstrate how much they were of one mind on the subject. But once they got to Chevron and saw those giants, everything changed. Doubts and fear started taking over their minds, and they began to plan how they would lie to the nation. Upon seeing this shift, Calev made a beeline for the Me’aras Hamachpela to daven to the Avos that he should be strong against their influence. It was because of this decisive action and commitment to his tradition and faith that Calev received Chevron as part of his portion.

Shabbat Shalom!

Click here for last year's Dvar Torah & Podcast for Parshas Shelach

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Dvar Torah & Podcast for Parshas Bahaloscha

noreply@blogger.com (Yosef Segal) — Fri, 14 Jun 2019 07:18:00 +0300

Parshas Behaloscha ends with the story of Miriam being stricken with tzara’as. After questioning if some of Moshe’s actions were actually commands from Hashem or simply his own personal stringencies, Hashem gives Miriam tzara’as as punishment for her lashon hara against her brother. Following her accusation, the Torah writes one of the most famous pesukim in the entire book, “"וְהָאִ֥ישׁ משֶׁ֖ה עָנָ֣יו מְאֹ֑ד מִכֹּל֙ הָאָדָ֔ם אֲשֶׁ֖ר עַל־פְּנֵ֥י הָֽאֲדָמָֽה “The man, Moshe, was exceedingly humble, more so than any other person on the face of the earth” (Bamidbar 12:3). The reason for this pasuk being placed here is in direct response to Miriam’s claim; Moshe’s humility was his chief attribute, and in this manner, as well as many others, he was the greatest man alive. It was simply ridiculous to suspect such a man could ever act in seeming contradiction to the word of Hashem; which he was privileged to hear directly from Hashem’s mouth.

But what exactly made Moshe the most humble man alive? Well, first, let’s try to define humility. A common explanation for humble is someone who doesn’t try to make himself into an important person, someone who acts with deference to those around him. In fact, the dictionary definition is someone who acts with submission. Two stories in the Torah concerning Moshe don’t seem to reflect these definitions of humility. One story is the first conversation between Moshe and Hashem at the Burning Bush. Hashem continually asks Moshe to be the leader and savior the Bnei Yisrael need to take them out of Mitzrayim, and Moshe keeps refusing the position; until, Hashem stops asking and tells Moshe that he needs to be the one.

If we examine this story and compare it to our definition of humility, it seems that Moshe did exactly what he was supposed to do! He tried to stay out of the spotlight, refused any drop of honor offered to him, and only took it when it was literally forced upon him. This must be the source of his humility! Actually, Chazal teach us that Moshe was wrong to refuse Hashem, and was actually punished for his hesitation in that he lost the chance to be the Kohen Gadol. So, not only is this story the opposite of what we thought, Chazal teach us that losing out on the additional honor of being the Kohen Gadol was a punishment! So far, it doesn’t seem as if our definition is correct.

A second instance in the Torah where you see Moshe connected with humility is our pasuk here. The Torah that we have was dictated by Hashem Himself and written over by Moshe word for word exactly as he heard it. That includes this pasuk! Can you imagine how difficult it was for a humble man like Moshe to have to write that he was the most humble man alive? For a truly humble person, it must have been torture! And yet, we find no record, in the Written or Oral Torah, that Moshe had any difficulty with this sentence like he did with the conversation by the Bush. How could this be? Perhaps we need to reevaluate our definition of humility.

Humility is not about staying away from the limelight or being submissive to those around you. That, in fact, is the opposite of humility. We are all given tremendous abilities from Hashem to accomplish many things throughout our lives. These abilities allow us to do some things poorly, some things well, and some things extremely well; this last group is what we usually refer to as our talents. To use our talents in the right way and for the right purpose is enjoyable for ourselves, but at the same time, it’s our way of showing Hashem how much we appreciate the gifts He has given us. To refuse a talent is to show-up Hashem, as if to say, ‘I don’t need your gifts!’ Simply doing what we are good at is a way of serving Hashem!

At the same time, we must realize that our talents are not our own, they are gifts from Hashem. So we have no reason to use them as sources of arrogance, after all, we didn’t become these people just through our own efforts! Furthermore, we must recognize that we were given these gifts for a reason. Everyone is unique, Hashem chose you above the billions of other people in the world to use this talent. If you don’t use it in the best way possible, then why do you even deserve it? Therefore, it’s our responsibility and mission to go about using our talents to further Hashem’s plan in this world; in whatever way that may be.

This is the true definition of humility, recognizing the greatness and uniqueness that lives within you and how that makes you an incredible being. While at the same time, understanding the responsibility placed upon you to make the best use of your greatness and how arrogance is pointless when the greatness didn’t originate with you.

We can now understand the stories of Moshe. By the Bush, Moshe was refusing to use his greatness in the way Hashem intended, to save the Jewish People. Therefore, Hashem was upset with him. But when it comes to our pasuk, Moshe did exactly what he was supposed to do. Humility is an important attribute, one that we must all make a part of ourselves. Who better to learn it from than the best! Hashem wanted everyone to know that Moshe was the most humble man alive in order that we should study his actions and learn what true humility is (besides for the fact that it was true, Moshe was the most humble, and he couldn’t exactly argue truths like he could argue about mission at the Burning Bush). Knowing this fact, we can go back and examine Moshe’s life to understand what true humility is, and that is exactly what we have done this week.

Shabbat Shalom!

Click here for last year's Dvar Torah for Parshas Bahaloscha

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Dvar Torah & Podcast for Parshas Nasso

noreply@blogger.com (Yosef Segal) — Fri, 7 Jun 2019 04:30:00 +0300

Parshas Nasso continues the theme begun in Parshas Bamidbar with the setting up of the society of the Jewish People. After discussing the order of encampment in last week’s parsha, this week we move on to the consecration of the Mishkan, the literal and figurative center of Jewish life in the desert. Over the course of twelve days, the nassi of each shevet had the opportunity to bring a korban consisting of silver, incense, animals, and other items. And upon the completion of the twelve days, the Mishkan was open and ready for business.

In the parsha immediately preceding the korbanos of the Nesi’im, we are introduced to one of the most famous blessings in Judaism, the Birkas Kohanim, the series of three blessings given by the Kohanim to the Bnei Yisrael. The brachos go as follows, “יְבָרֶכְךָ יְהוָה וְיִשְׁמְרֶךָ. יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ. יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם" “May the Lord bless you and watch over you. May the Lord cause His countenance to shine to you and favor you. May the Lord raise His countenance toward you and grant you peace.” (Bamidbar 6:24-26). There are many ideas bound into these blessings, which are perhaps the most special blessings we have in Judaism.

The Kli Yakar mentions several ideas, two of which we will focus on this week. The first is how each bracha seems to indicate an even closer relationship level with Hashem. In the first bracha, He promises to watch over us, in the way any sworn protector will watch over his charge. In the next bracha, it says Hashem will shine His face towards us; meaning, not only will we have the protection of Hashem, but we will have that (figurative) face-to-face connection that is appropriate of close relationships. Finally, Hashem will lift His face towards us, meaning, He holds us above even Himself, and dedicates Himself to our well-being.

The second point to focus on is why the korbanos of the Nesi’im immediately follow these brachos. The Kli Yakar explains that it all comes down to the conclusion of Birkas Kohanim, the culmination of all three brachos, the final mention of peace. These brachos show us the path Hashem will lay for us on the road to complete blessing, ending with peace, the greatest blessing of all. Without peace, the Birkas Kohanim is incomplete. Therefore, the immediate narrative is that of the Nesi’im bringing their korbanos, which exemplified peace among the tribes. Without any signs of jealousy or competition, each Nasi took their own day to consecrate the Mishkan, and even brought the same exact korban! They felt no need to outdo the other. They showcased the commitment of the entire nation to establishing the Mishkan, a home for Hashem among them, built on complete unity.

Shabbat Shalom!

Click here for last year's Dvar Torah for Parshas Nasso

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Dvar Torah & Podcast for Parshas Bamidbar

noreply@blogger.com (Yosef Segal) — Fri, 31 May 2019 01:36:00 +0300

After receiving the Torah and setting up the culture and society of the Bnei Yisrael is Sefers Shemos and Vayikra, Sefer Bamidbar begins the process of the nation traveling to Eretz Yisrael. And what better way for the Sefer to begin than to describe the camping method. The Torah details exactly how the nation camped and traveled, the process that the nation went through to shift from camping mode to traveling mode, the formation of the tribe during these, even the exact order that they traveled in, as directed by Hashem to Moshe.

They encamped in a box formation, three tribes together on each side, with the Mishkan in the middle surrounded by Shevet Levi. The tribes of Yehuda, Yissachar, and Zevulun were together in front (on the eastern side). Reuven, Shimon, and Gad on their right, to the south of the Mishkan. In the back to the west were Efraim, Menashe, and Binyamin. To the north on the left side of the formation were Dan, Asher, and Naftali. Chazal tell us that Yaakov Avinu determined this formation. When he died, he instructed his sons to position themselves in this manner when they carried his body for burial in Eretz Yisrael. What was the reason for this formation? Why were these specific tribes paired up with each other and why on those specific sides?

Rav Hirsh gives an explanation in his classic manner. Let’s begin with the front group. Each of the three shevatim on that side figured prominently in the material and spiritual success of the nation. Yehuda was the royal tribe, Yissachar was responsible for constant Torah study, and Zevulun was the most prominent commercial tribe. (All these ideas are found in their blessings given to them by Yaakov in Bereishis 49, and brought into reality through the remainder of NaCH.) So right at the front of the nation were the most vital pieces to their survival, the ruling party, Torah study, and financial support.

The two side groups each contained an important factor in the protection of the nation. The tribes of Shimon and Gad were known as fierce warriors, and Reuven was known for having a softer character. These traits balanced each other out, and allowed this group to be the physical protectors of the nation. Dan, Asher, and Naftali were all known for traits that would help grow and develop the culture of the nation. Dan was known for quick thinking, Asher for refined taste, and Naftali for eloquence. (As we mentioned before, these characteristics are all based on Yaakov’s blessings to his children in Bereishis 49.)

When it comes to the back group, Rav Hirsh admits that it’s not as clear to him as the others. However, he focuses on the bracha Yaakov gave Menashe and Efraim in Bereishis 48 that they should both become great and mighty tribes. This greatness and might was why they camped opposite Yehuda, not just practically as extra protection in the rear of the group, but symbolically as well. Later on in history, the tribes of Yosef would break away from the Kingdom of Yehuda, denying his leadership of Bnei Yisrael. Instead of complementing Yehuda with their greatness, they instead tried to tear his greatness away from him. Therefore, they were positioned opposite him in the back.

Similarly, the first King of Yisrael, Shaul, was from the tribe of Binyamin. Even though he didn’t steal any kingdom from Yehuda as there was no king yet in his day, because Binyamin did produce a king, perhaps that’s why they was placed in this same grouping.

Shabbat Shalom!

Click here for last year's Dvar Torah for Parshas Bamidbar

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Dvar Torah & Podcast for Parshas Bechukosai

noreply@blogger.com (Yosef Segal) — Fri, 24 May 2019 01:01:00 +0300

Please be aware: Due to the eighth day of Pesach falling out on Shabbos, Eretz Yisrael and CHU"L will be one parsha off for the next several weeks.

One of the central beliefs in Judaism is the belief in Olam Haba, the World To Come. This is the belief that beyond this physical world in which we currently reside, there is a spiritual realm where our souls will spend eternity. It is there where we will receive our spiritual reward for our actions done in this world. And because it is a basic tenant of Judaism, the question commonly arises, how come Olam Haba is not mentioned in the Torah?

While it is never mentioned explicitly, the meforshim have several explanations as to where we see Olam Haba hinted to in the Torah. One of them is found in this week’s parshah; “וְהִתְהַלַּכְתִּי בְּתוֹכְכֶם וְהָיִיתִי לָכֶם לֵאלֹהִים…” “I will walk among you, I will be a God to you…” (Vayikra 26:12). Rashi explains that when Hashem says He will walk among us, it must be referring to a place where there can actually be a concept of God walking, and not simply the Torah using anthropomorphic language to help us relate to Him. This could only be the spiritual realm of Olam Haba.

If this is true, the question still remains: if Olam Haba really is one of the our most important beliefs, why did the Torah not tell us straight out that it exists? The Kli Yakar brings seven answers commentators have used to answer this question. We have discussed some of these answers in previous years, here are several more.

The Ibn Ezra in Parshas Ha’azinu (Devarim 32:39) explains that while the Torah was given to each and every Jew, because of the depth of ideas behind Olam Haba, it can only be understood by one in every few thousand people. Similarly, explains the Ramban, all the ideas mentioned in Parshas Bechukosai seem to be simple acts of nature, however, when a person looks into these ideas with an open mind, it’s easy to see that they are nothing of the sort. For example, the Torah promises that if Bnei Yisrael keep to the Torah, they will have rain at very specific times (see Vayikra 26:4 Rashi). This is not a natural idea in the slightest. However, when a person reaches a certain spiritual level, their Neshama begins to have a certain effect on their physical surroundings. And a natural occurrence of rain can become a highly spiritual event. So the Torah doesn’t have to talk about Olam Haba since if your Neshama reaches that level it’s supposed to reach, it will become obvious to you through the increased spirituality surrounding your actions that there must be a world beyond this physical one.

The Ran gives a different answer. In those days, and frankly nowadays as well, most people did not believe in Hashgacha Pratis, Divine Providence. Either they believed in predetermined destiny or that Hashem completely left this world after creation. So in this Parshah, Hashem wants to show that people who do good will be rewarded, or the opposite, in this world where everyone can see the results. If He left complete reward and punishment for Olam Haba, it would be impossible for anyone to guarantee that there actually is reward and punishment. Therefore, the Torah doesn’t even mention it.

Finally, the Ramban in Devarim (11:13) explains that when deciding on whether to reward or punish the world at large, Hashem looks at the actions of the world as a whole. In those cases, even wicked people receive the good with the righteous and the righteous receive the evil with the wicked. However, the reward of Olam Haba is based on an individual’s performance. Therefore, it has no direct reference in the Torah. However, it is referenced by other mitzvos such as honoring your parents, which are individual-based actions.

Chazak Chazak V’Nischazek!

Shabbat Shalom!

Click here for a previous year's Dvar Torah for Parshas Bechukosai

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Dvar Torah & Podcast for Parshas Behar

noreply@blogger.com (Yosef Segal) — Fri, 17 May 2019 06:35:00 +0300

Please be aware: Due to the eighth day of Pesach falling out on Shabbos, Eretz Yisrael and CHU"L will be one parsha off for the next several weeks.

Parshas Behar opens with the laws of Shmittah. The basic laws of Shmittah are that every seven years, in Eretz Yisrael, you are not allowed to plant or care for your fields; they are considered ownerless. The purpose of this is, among other things, to show us that everything we own really belongs to Hashem. It is only through His kindness that we have sustenance.

In many ways, Shmittah is comparable to our weekly Shabbos, in fact the pasuk refers to it as “שַׁבָּ֖ת לַֽיהֹוָ֑ה”, a Shabbos for Hashem (Vayikra 25:4). However, there is a key difference between them. During our Shabbos, the Torah prohibits any sort of work. There are famously 39 categories of work which the Torah forbids on Shabbos, but there are numerous subcategories which also fall under the Torah prohibition of work. However, when it comes to Shmittah, the Torah prohibitions are few. In fact, it’s only what’s specifically mentioned in the text; i.e. planting in the field and vineyard, and harvesting their as well. The Gemarah (Moed Katan 3a) explains that while there are other prohibitions on Shmittah, they fall under the Rabbinical umbrella; only these four are Torah prohibitions. What is the difference between Shabbos and Shmittah that the Torah has such a discrepancy?

Rav Samson Rafael Hirsch explains that there is a key difference in the meaning behind Shabbos and Shmittah. On Shabbos, the idea is to acknowledge Hashem as the Creator and Ruler over all of Creation. We do this by not performing any and all creative acts. But it is not enough to prohibit just actual work, rather, any and all examples of creative energy must cease. Therefore, even the smallest details of work are prohibited by the Torah. When it comes to Shmittah, however, we are acknowledging Hashem’s rule over the land, specifically Eretz Yisrael. Ownership of a certain part of land is shown by the ability to plant and harvest as you please. Once these aspects are out of your control, it is clear you are not the owner, even if other labor aspects are still allowed.

Shabbat Shalom!

Click here for last year's Dvar Torah & Podcast for Parshas Behar

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Dvar Torah & Podcast for Parshas Emor

noreply@blogger.com (Yosef Segal) — Fri, 17 May 2019 06:35:00 +0300

Please be aware: Due to the eighth day of Pesach falling out on Shabbos, Eretz Yisrael and CHU"L will be one parsha off for the next several weeks.

In Parshas Emor, Hashem gives Moshe detailed explanations of all the Yomim Tovim we celebrate over the course of the year. From the Shalosh Regalim, to the Yomim Noraim, even the weekly Shabbos, they are all discussed in this week’s parsha. But these details were not meant to stay with Moshe, Hashem specifically tells him to give over this information to the Bnei Yisrael. While there are times where Hashem does not need to tell Moshe specifically to give over the information, it’s just implied that he should, when it comes to the holidays, Moshe had specific instructions to do so.

A good example of material that is just implied to be given over is the first topic of discussion in the parsha, the special laws of the Kohanim. While every single Jew is given a certain holy status as a standard, the Kohanim have a higher general standard than the rest of the nation. Due to this, they have certain privileges and restrictions that don’t apply to everyone else. Hashem told these laws over to Moshe the same way He told him about the holidays, but only instructed him to tell it over to the Kohanim; we know these laws because they are written in the Torah, but Moshe was not obligated to tell them to the nation at large.

This makes sense; if you are not a Kohen, there’s no reason for you to know the laws of the Kohanim, as opposed to the laws of the holidays which everyone needs to know. But how come the Kohen laws are out in the open for everyone to see? Some of them could potentially be embarrassing and quite private; so why wouldn’t they be kept private from the rest of the nation?

The Ramban explains that it is precisely because of this potential embarrassment that these laws must be made public. Not only do the Kohanim have their own special holiness, as the stewards in the Beis Hamikdash, they hold the key to the holiness of the entire nation. It is up to the people as a whole to make sure this holiness does not suffer due to one person. Therefore, the Torah tells us the exact rules and regulations for the Kohanim so that the Beis Din can make sure everything stays kosher. Of course, we don’t expect anything to happen, but it is important to be prepared for this nonetheless.

Shabbat Shalom!

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Dvar Torah & Podcast for Parshas Tazria

noreply@blogger.com (Yosef Segal) — Thu, 4 Apr 2019 23:56:00 +0300

This week, we read Parshas Tazria, the first of two parshiyos dealing with the halachos of tzara’as. While next week’s parsha deals with what to do once you have tzara’as, this week, we discuss how it comes about. While tzara’as is commonly translated as leprosy, it is not actually a physical disease. While it might share some of the same characteristics, unlike leprosy, tzara’as can effect more than the human body. In addition to appearing on your body, tzara’as can also appear on clothing and the wall of a house. According to some opinions, each type of tzara’as comes as a result of a different sin. But everyone agrees that it appears on your body as a result of speaking lashon hara.

The three types of tzara’as correspond to the three layers of protection a person places over themselves. First, a person’s body protects itself. Next, we use clothing as protection from the environment. Lastly, your shelter protects you from greater dangers, and also provides comfort. The infection of tzara’as represents the removal of these coverings. As the tzara’as affects more and more of your personal space, more of you is revealed. It is for this reason that someone with tzara’as, when he is declared tamei, is obligated to leave his head bare (See Vayikra 13:45); in full symbolism of how his private actions have been laid bare before everyone.

The Kli Yakar looks at the development of the tzara’as and says an idea from the medrash. The actual order of how a person is affected by tzara’as is it first appears on his house, then his clothing, and only afterwards, if he still doesn’t do teshuva, does it appear on his body. Having it appear on your body seems to be the most embarrassing or unsightly, and therefore, says the Kli Yakar, there’s no way that the merciful Hashem would give the worst punishment first. Rather, first it appears on his house. If he doesn’t do teshuva, it comes on his clothing, and if he still doesn’t repent, it appears on his body.

If this is the proper order, how come the Torah presents the three levels in the opposite order, with the body coming first, then the clothing, and finally the house? The Kli Yakar explains that this is a show of the mercy of Hashem. When He warned Paroh about the upcoming makkos, Hashem warned him about Makkas Bechoros before even the makkah of Blood appeared. This was because Hashem first sends a warning with the worst possible punishment in order to motivate you to repent before any punishment begins. Then, He actually sends the easiest punishment in order not to harm you too badly. It is only if you don’t listen to the repeat warnings that He finally brings the worst punishment applicable; in our case, tzara’as on your body. The way that Hashem acted mercifully with Paroh, He did the same with the punishment of tzara’as.

Shabbat Shalom!

Click here for last year's Dvar Torah for Parshas Tazria

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Dvar Torah & Podcast for Parshas Shemini

noreply@blogger.com (Yosef Segal) — Fri, 29 Mar 2019 00:18:00 +0200

Parshas Shemini begins with the consecration of the Mishkan, and goes through the process of Moshe handing the reins over to Aharon and his sons. The rest of the parsha discusses what makes an animal fit to eat. In plain English, it discusses what makes an animal kosher. We are also given numerous examples of both kosher and non-kosher cattle, birds, beasts, and bugs.

The idea of Kosher was and still is an original idea. While other religions have also adopted some dietary laws, and society in general has developed a system of healthy eating, the Torah’s reason for eating kosher is an idea of its own. The simple explanation behind it is there are certain animals which are ‘impure’ and others who are ‘pure’. As a holy nation special to God, Hashem wants us to only partake of animals that will maintain our standards of purity, allowing us to stay close to Him. While there are a few animals of which we have some idea, for the most part, we don’t know what makes one animal kosher and the other not. All we know is what the Torah tells us.

Still, there are certain aspects of animal kashrus which we can understand; specifically, different characteristics that would show certain animals to be more or less spiritual, thereby leading to different halachos applying to them. The Kli Yakar brings several examples of this. The first one explains the difference between cattle/wild animals and birds. When telling us which birds are kosher, the Torah lists only the non-kosher ones, implying that there are more kosher ones, making it easier to tell us the non-kosher ones. While listing the wild animals however (in Sefer Devarim 14), only the kosher ones are listed, implying there are more non-kosher ones. He explains that birds have the ability to soar above the ground, scraping the heavens. They are not trapped by the heaviness, the complete physicality, of the ground. Therefore, it is easier for them to be Kosher, pure. Animals are stuck on the ground, they have no ability to reach above the physicality all around them. Therefore, it’s more difficult for them to be kosher, and as a result, less of them are.

The Kli Yakar takes this idea further, to the halachos of Shechita, Slaughtering. A standard shechita involves cutting through both the animal’s windpipe and the esophagus. By cattle, this is a requirement. By birds, however, if you end up only cutting one, it is still good. Fish require no shechita at all! What is the difference between these animals that leads to these different levels of slaughter? He explains by building off our earlier explanation. Cattle were originally created from the ground and spend their lives on the ground. They have the most amount of impurity among creations, and therefore require a full shechita to remove it. Birds were created and spend some of their time on the ground, but at the same time, they soar above the land into the heavens. As a result, they have less impure physicality to remove; and while cutting both is ideal, if only one pipe is cut, the shechita is good.

Fish were created and spend all their time in the water. Water is the closest thing we have to a physically spiritual form of matter. There is much to discuss with water and its connection to spirituality, but the relevant ideas to us are, that we use it to purify ourselves in the form of a mikvah; the Torah is compared to it in the way that we can’t survive without water, so too we cannot survive without Torah; lastly, perhaps the weightlessness you feel in water is actually a form of separation between yourself and the physicality of the surrounding world. Therefore, fish require no shechita at all; there is very little physicality for them to separate from.

These are just a couple of the ideas discussed behind the laws of kosher animals. Many of the ideas are on a deeper level, such as these, but there are many others out there on higher or lower levels of understanding. However, one thing is not in doubt, there is no shortage of wisdom to our amazing Torah.

Shabbat Shalom!

Click here for last year's Dvar Torah for Parshas Shemini

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No New Dvar Torah this Week

noreply@blogger.com (Yosef Segal) — Fri, 15 Mar 2019 00:06:00 +0200

Due to circumstances beyond our control, there is no new Dvar Torah this week. Please click here for divrei Torah for Parshas Vayikra and Zachor.

Have a wonderful Shabbos!

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Dvar Torah & Podcast for Parshas Pekudei

noreply@blogger.com (Yosef Segal) — Fri, 8 Mar 2019 00:44:00 +0200

After all the instructions and descriptions and collections, the Mishkan is finally ready to be constructed. In this week’s parsha, Parshas Pekudei, we are given an accounting of all the materials used in the Mishkan and how they were used. Afterwards, Hashem instructs Moshe to construct the Mishkan on his own, and precisely details each step in the process. The pesukim continue showing Moshe following every step to the letter; and with that, the Mishkan is built and Sefer Shemos ends.

The simple explanation of how the Torah is broken down is there are 54 weekly portions, what we know as the weekly parsha. However, there are in reality many more parshiyos, which are divided into two categories: open and closed. Without going into too much of a detailed explanation, these smaller parshiyos show us how the episodes of the Torah should be viewed in terms of their connection to each other. With this understanding, we can now move on to this week’s question.

When Moshe builds the Mishkan, he works from the inside-out. He starts with the Mishkan building itself, placing the Aron in the Kodesh Kedoshim and the other utensils in the Kodesh, and then the (mini) parsha ends before he moves on to the courtyard. Now, the Mishkan had three walls plus a little bit more on the fourth side. In order to block the opening to the Kodesh, there was a screen/curtain placed in front of the fourth side. You would expect this screen to be a part of the construction of the Mishkan building, but this is seemingly not the case.

In Perek 40 Pasuk 27, we see Moshe place the last of the utensils, the Golden Mizbe’ach, in the Kodesh. This ends a closed parsha. The Torah then begins a new parsha, “וַיָּשֶׂם אֶת מָסַךְ הַפֶּתַח לַמִּשְׁכָּן. וְאֵת מִזְבַּח הָעֹלָה שָׂם פֶּתַח מִשְׁכַּן אֹהֶל מוֹעֵד” “He placed the screen for the entrance of the Mishkan. The alter of the burnt offering he placed in front of the entrance of the Mishkan of the Tent of Meeting…” (Shemos 40:28-29). This parsha begins a series of pesukim and parshiyos where Moshe sets up the courtyard of the Mishkan. But the parsha begins in a strange way, with the placing of the curtain hiding the entrance to the Mishkan. Why would this pasuk be here? We would expect it at the end of the previous parsha where Moshe finishes setting up the Mishkan; why is it part of the construction of the courtyard?

I believe this pasuk placement teaches us a wonderful idea. There are two ways to look at a front door. Either it’s for the people inside to protect themselves against the outside, or it’s for the people outside to protect what is within. Not everyone could go inside the Mishkan structure. In order to protect its’ purity and holiness, only the Kohanim could go inside, and only to take care of the day’s chores. But what was the attitude towards this protection? Was it meant to keep the ‘less-pure’ out? Or perhaps it was meant for the people to appreciate the holiness among them, and keep that purity…pure.

This is what the Torah is teaching us by placing the hanging of the curtain of the Mishkan together with the setting up of the courtyard. Moshe is standing outside the Kodesh. When he looks in from the courtyard, he sees the holy utensils used every day to bring kedusha into this world. Looking past them, he sees the entrance to the Kodesh Kedoshim with the Aron HaKodesh behind the curtain, the holiest room in the world; the place where Hashem brings His Shechinah down in this world and dispenses blessing upon us. This building, this holy structure and its even holier contents must be kept pure. So the curtain is put up, cutting off the visual of the Mishkan, while also allowing that holiness to begin and continue to shine on the Bnei Yisrael.

Shabbat Shalom!

Chazak Chazak V’Nischazek!

Click here for last year's Dvar Torah & Podcast for Parshas Pekudei

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Dvar Torah & Podcast for Parshas Vayakhel

noreply@blogger.com (Yosef Segal) — Fri, 1 Mar 2019 00:27:00 +0200

The long-awaited construction of the Mishkan begins in this week’s parsha, Parshas Vayakhel. Moshe finally instructs Bnei Yisrael to bring all the necessary materials. He also appoints Betzalel as the chief architect and recruits a team of experts from among the people to serve under him. And with that, the donations begin to roll in. But before the command is given, there is one set of instructions that must still be told over.

We discussed last week how Hashem commanded Moshe to remind Bnei Yisrael of the prohibition of working on Shabbos and the importance of mentioning this together with the Mishkan’s construction. And Moshe does just this. Before instructing them on the Mishkan, the parsha begins with Moshe reminding the Nation about Shabbos. Rashi explains like he did in Parshas Ki Sisa, the reason why they were instructed about Shabbos by the building of the Mishkan is to let them know that even with the importance of the Mishkan, it does not supersede the obligations of Shabbos. However, he adds a small detail which the commentaries key in on.

Rashi explains in our parsha that the reason why Moshe commands Bnei Yisrael about Shabbos before giving them the instructions for the Mishkan is how we know its construction does not supersede Shabbos. This is the key point, the positioning of the commands. There’s just one problem with this. While Hashem’s instructions to Moshe about Shabbos come at the beginning of Parshas Ki Sisa, they are in fact only given at the end of the Mishkan instructions. The last piece of the Mishkan, the specifications for the Kiyor, is given right before the Shabbos command! It’s only now, when Moshe gives over the instructions from Hashem, that he changes the order and tells Bnei Yisrael about Shabbos first. Rashi explains why he does that, in order to show them the importance of Shabbos; but what about in Parshas Ki Sisa? How do we see the importance of Shabbos over the construction of the Mishkan when Shabbos is only said all the way at the end?

The Kli Yakar uses Rashi’s explanation to share a beautiful thought. The reasons for celebrating Shabbos are almost completely about Hashem. We celebrate the fact that He created the world from scratch in six days, then rested on the seventh. He designated this day as a day of pure holiness. The Mishkan, however, is about the people. Hashem is quite all right with not having a presence in this world; He had done it for a few thousand years. But for the Bnei Yisrael, for His chosen Nation, He changed the nature of the world and had them build a sanctuary, a place in this world for Him to be present. The Mishkan is all about the honor of Bnei Yisrael.

Now we can understand the pesukim. Each party was more concerned about the honor of the other. When Hashem gives over the instructions to Moshe, He discusses the Mishkan first and then Shabbos. He places the honor of Bnei Yisrael above His own. But when Moshe gives over those instructions, he changes the order. He places the honor of Hashem above that of Bnei Yisrael; thereby reminding them of the importance of Shabbos.

Shabbat Shalom!

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Dvar Torah & Podcast for Parshas Ki Sisa

noreply@blogger.com (Yosef Segal) — Fri, 22 Feb 2019 00:45:00 +0200

Parshas Ki Sisa begins with a series of seemingly random subjects, ranging from the mitzvah of machtzis hashekel and the construction of the Kiyor, to our topic this week, a short review of the laws of Shabbos. The simple answer, given by Rashi, as to why the Torah reminds us now of the prohibition of working on Shabbos is that there is no better time to give this reminder than at the beginning of the construction of the Mishkan. This will be the most important structure ever made, a home for the Shechina of Hashem to rest among the Jewish People in this world. Should anything, even Shabbos, get in the way of its construction? Hashem reminds Bnei Yisrael that yes, Shabbos is not superseded. Regardless of the circumstances, outside of literal life or death situations, you are not allowed to desecrate the Shabbos.

The command to Moshe about Shabbos here has an interesting choice of words. “וְאַתָּ֞ה דַּבֵּ֨ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ לֵאמֹ֔ר אַ֥ךְ אֶת־שַׁבְּתֹתַ֖י תִּשְׁמֹ֑רוּ” “And you (Moshe), speak to the children of Israel and say: ‘Only keep my Sabbaths!” (Shemos 31:13). There are two obvious questions on this phrase. First, why does Hashem need to make a direct reference to Moshe in the pasuk? Who else is passing this message along to the people? Secondly, why is Shabbos written in the plural form? It sounds like Hashem is saying they just need to keep a number of Shabbosos, but at a certain point they won’t?

The Kli Yakar gives an interesting explanation for these questions. Shabbos had a special meaning for Moshe in context of his relationship to the nation. According to the medrash, the day Moshe was chosen as the leader of the nation was on Shabbos. Therefore, it always held a special place in his heart besides for its religious meaning. The Torah discusses the laws of Shabbos several times, this is the first time it is mentioned since Har Sinai. For obvious reasons, Hashem wouldn’t single out that instance for Moshe, but here, in the first instance since, Hashem gives Moshe a special shout-out to his connection to the holy day.

When Hashem commands Bnei Yisrael to build a Mishkan, He says, “וְעָ֥שׂוּ לִ֖י מִקְדָּ֑שׁ” “And they shall make for me a sanctuary” (25:8). The medrash explains that any time the Torah uses the word “לִי”, the subject of the reference, the Mishkan in this case, has the capacity to survive forever. However, as we know only too well, the Mishkan and the Beis Hamikdash have not survived through the generations. The Kli Yakar explains that Shabbos is the key. The gemarah in Shabbos (118b) says that if Bnei Yisrael would keep two Shabbosos perfectly, in the way they were intended to be celebrated, the Geulah would come immediately. Our pasuk references this idea by writing the word Shabbos in plural form, as well as using the word “אַךְ” “only”; only in this way, by keeping the Shabbos, can the Mishkan survive forever. That is why Shabbos is mentioned here, right before the commencing of the Mishkan’s construction.

This gives even more significance to Rashi’s answer we mentioned at the beginning. The Mishkan is of vital, almost unmeasurable importance, to the Bnei Yisrael. But one thing that cannot under any circumstances be pushed to the side is the keeping of Shabbos. For without Shabbos, the Mishkan itself cannot survive.

Shabbat Shalom!

Click here for last year's Dvar Torah for Parshas Ki Sisa

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Dvar Torah & Podcast for Parshas Tetzaveh

noreply@blogger.com (Yosef Segal) — Thu, 14 Feb 2019 23:42:00 +0200

The parshiyos dealing with the construction of the Mishkan are designed pretty simply. The structure and utensils of the Mishkan are discussed in Parshas Terumah, and the clothing of the Kohanim is discussed in this week’s parsha, Parshas Tetzaveh. However, there is one utensil which is only discussed this week, the Mizbe’ach HaZahav, the Golden Alter. In previous years we have discussed why the Torah only mentions it here. But as we discussed last week, this year I would like to focus on the significance of the extreme detail the Torah gives about the construction of the Mishkan. After all, we have no real need to know the exact specifications of everything; so if the Torah mentions it, it must be important.

The Kli Yakar examines the specifications of the Mizbe’ach and finds a deeper meaning behind them. The function of the Copper Mizbe’ach, which was discussed in last week’s parsha, was for Bnei Yisrael to bring their sacrifices upon it. One of the basic purposes of korbanos was to serve as a kapparah, as an opportunity to gain Hashem’s forgiveness for any sins. The Golden Mizbe’ach in this week’s parsha had a different purpose. It was used only for the Ketores, the Incense Offering brought twice daily. However, the Kli Yakar explains that they were actually more similar than you originally thought.

The korbanos brought on the Copper Mizbe’ach were almost always animals. (There was a Korban Mincha made of flour, but for the most part korbanos were animals.) Therefore, the atonement received for those sacrifices was only for your physical self. Any part your physical attributes played in the sin is atoned for by a korban on this Mizbe’ach. The dimensions of the Mizbe’ach reflect this as well. It was three amos tall, the tallest of any utensil in the Mishkan. This corresponded to man, the only upright-walking, and as such the tallest, being on Earth.

But what about the soul? It wasn’t just the physical-self that needed atonement, the spiritual-self needed forgiveness as well. That’s where the Golden Mizbe’ach came in. As it is not physical, the soul needs a non-physical representative to gain atonement. The Ketores was exactly that. The intoxicating smell of the incense, along with the strong smoke that wafted towards the heavens, brought about the forgiveness for the souls of those Jews who had sinned.

The Ketores was brought in the morning to represent the return of the soul from God to the body, and in the evening as we return our soul to God for safekeeping. The dimensions of this Mizbe’ach were significant as well. The length and width were one amah each, recognizing the comparison of Hashem, unique in His existence, to the soul, unique in its existence. However, the height of the Mizbe’ach was two amos, corresponding to the soul’s ability to reach above its earthly confines, and make its way to the heavenly abode of Hashem Himself.

Once again, we see the tremendous depth that went into the construction of the Mishkan. Recognizing this depth allows us to know that nothing is for nothing; that all things from Hashem have significance. And that it is possible for us to learn a great amount from even the smallest details.

Shabbat Shalom!

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Dvar Torah & Podcast for Parshas Terumah

noreply@blogger.com (Yosef Segal) — Fri, 8 Feb 2019 01:10:00 +0200

This week we begin a series of parshiyos detailing the design and construction of the Mishkan. It’s interesting that the Torah goes into such intricate detail on the Mishkan. After all, it’s not a mitzvah for generations, this was a one-time deal. Why do we need to know exactly what materials were used? Why do we need to know the exact design of each utensil? For the most part, we can’t figure out exactly what they looked like anyway. Why do we need to know exactly how everything fit together? We would never see it anyway. Its one thing for those at the time to know all these things, but for us nowadays, why would the Torah include all this?

It must be that these details are important. In the past two parshiyos, we heard the Aseres Hadibros, i.e. we met Hashem and committed ourselves to becoming His Chosen Nation; and last week we learned the structure of law vital to a developing society. If we accept that the details of the Mishkan are important for us to know, it follows that they are also important for the development of a nation. What they are exactly is for us to discover. This week’s Dvar Torah focuses on one such idea.

Surrounding the actual Mishkan structure was a walled-in courtyard. The columns for this wall were made of, “עֲצֵ֥י שִׁטִּ֖ים עֹֽמְדִֽים” “Acacia wood, upright” (Shemos 26:15). Rashi quotes a midrash that tells an interesting story behind these trees. Yaakov Avinu planted these trees when he came down to Mitzrayim for the sole purpose that Bnei Yisrael should take them for the Mishkan when they left. The midrash continues with an even earlier origin story. Avraham Avinu had planted them near his home in Be’er Sheva. Before Yaakov went down to Mitzrayim, he visited those trees and took them with him and replanted them there, in order that they should be used for the Mishkan.

The obvious question on this story is “why”? Why did Yaakov need these specific trees from Avraham? Why couldn’t the Bnei Yisrael plant trees on their own? Why couldn’t they take trees that were grown by the Egyptians?

Rabbi Yaakov Kaminetzky gives two answers to these questions. The first is that Yaakov planted the trees for psychological affect. Hashem promised Yaakov that He would bring his children out of Mitzrayim, and Yaakov believed that promise would be fulfilled. And while he told his children about it, he wanted to give them a constant sign that they should be prepared to leave Egypt when the time came. The sign was these trees. If Bnei Yisrael ever doubted or forgot about how they would leave Mitzrayim, they could look at these trees and remember the directive of Yaakov; that these trees had a special purpose for Bnei Yisrael after they left Mitzrayim, that they would become the chosen nation and would have a need for these trees.

The second answer goes into the fabric of what the Mishkan was all about. The first answer we gave didn’t answer the question why Yaakov had to take Avraham’s trees to Mitzrayim. Why couldn’t he plant his own when he got down there?

The Mishkan was meant to be the place where Hashem could rest His presence on this Earth. As such, it was only proper that its materials be from the most precious materials; but not just in quality and rarity, also in intention. Avraham planted those trees by his inn in Be’er Sheva; from the moment they were planted, they were intended to be a source of kindness to all. Their origin was one in which they were used exclusively to follow the ways of Hashem. Therefore, Yaakov felt he needed those trees. The only wood fit for the Mishkan was wood planted with the express purpose of increasing the glory of Hashem in this world, and their final mission would be to house that glory.

This is just one example of the tremendous depth behind the construction of the Mishkan. As we go through the next few parshiyos and continue with the details of the design and construction, I would encourage you all to see for yourselves if you can uncover some of the lessons and ideas behind this awesome building.

Shabbat Shalom!

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Dvar Torah & Podcast for Parshas Mishpatim

noreply@blogger.com (Yosef Segal) — Fri, 1 Feb 2019 00:42:00 +0200

After the giving of the Torah to Bnei Yisrael, Parshas Mishpatim begins the more practical aspects of learning a new system of life and laws. But in fact, hidden among the everyday laws of business, property damage, and personal injury, one of the most famous phrases in Jewish history is uttered. “וַיִּקַּח֙ סֵ֣פֶר הַבְּרִ֔ית וַיִּקְרָ֖א בְּאָזְנֵ֣י הָעָ֑ם וַיֹּ֣אמְר֔וּ כֹּ֛ל אֲשֶׁר־דִּבֶּ֥ר יְהֹוָ֖ה נַֽעֲשֶׂ֥ה וְנִשְׁמָֽע” And he (Moshe) took the book of the covenant and read it within the hearing of the people, and they said, ‘All that Hashem spoke we will do and we will hear” (Shemos 24:7).

Believe it or not, the well-known phrase most commonly associated with Matan Torah actually only appears a full parsha later. This leads to the obvious question: why did it take Bnei Yisrael so long to say this? They needed to hear the laws of Mishpatim in order to have this reaction? Furthermore, it’s not as if this was their first opportunity; twice previously, in 19:8 (before Matan Torah) and 24:3, the Bnei Yisrael said “we will do”, without saying “we will hear.” So what was different about this time?

We’ve discussed this question in previous years, but this year, I’d like to focus on the answer of Rabbi Yaakov Kaminetzky. At Har Sinai during the giving of the Torah, the pesukim explain the amazing sites the nation witnessed. Fire, thick clouds of smoke, terrifying shofar blasts, thunder and lightning, it all made for an awesome display. The main feature of these sights may have been the sound; these elements made for a tremendous sound which overloaded the senses and had an overwhelming effect on the people present. However, Chazal explain that each person actually was only able to hear what they were capable of handling.

Based on this midrash, Reb Yaakov explains simply that the previous two times the Bnei Yisrael exclaimed “נַֽעֲשֶׂ֥ה”, it was declared by parts of the nation who could not fully hear what had gone on at Har Sinai. But this time, the pasuk describes the Torah as being read “בְּאָזְנֵ֣י הָעָ֑ם”, directly into the ears of the people. This group included the Jews who could hear all that went on at Matan Torah, which was actually the vast majority of the nation. Therefore, at this time, the Nation was ready and able to declare, “נַֽעֲשֶׂ֥ה וְנִשְׁמָֽע!” They could now acknowledge the full force of Hashem’s power on display at Har Sinai, proudly accept the Torah, and promise to keep it to its full capacity.

Shabbat Shalom!

Click here for last year's Dvar Torah & Podcast for Parshas Mishaptim

Click here to check out my Podcast, "Back of the Beis"!

Click here to listen this this week's Podcast (Also available on Apple Podcasts)

For any questions, comments, or to subscribe to our email list, please email us at AIMeMTorah@gmail.com.

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AIMeM

Dvar Torah & Podcast for Parshas Yisro

noreply@blogger.com (Yosef Segal) — Fri, 25 Jan 2019 00:31:00 +0200

Parshas Yisro contains the most important event in the history of the world, the giving of the Torah to Bnei Yisrael. Without this gift, Chazal teach us the purpose of Creation would have been unfulfilled, leading to the destruction of the world. But a careful reading of the pesukim reveals a confusing lead up to Matan Torah.

Perek 19, the perek preceding Matan Torah, consists of a back and forth between Hashem, Moshe, and Bnei Yisrael, with Hashem providing instructions for the nation to Moshe, his giving over the message, and Bnei Yisrael responding positively to the instructions. One of Hashem’s main directives was that no one should come close to Har Sinai at the time of Matan Torah. The first time he mentions this to Moshe is in Pasuk 12, and then again in Pasuk 21. After hearing this directive for the second time, Moshe responds in the way any normal person would. “וַיֹּ֤אמֶר משֶׁה֙ אֶל־יְהֹוָ֔ה לֹֽא־יוּכַ֣ל הָעָ֔ם לַֽעֲלֹ֖ת אֶל־הַ֣ר סִינָ֑י כִּֽי־אַתָּ֞ה הַֽעֵדֹ֤תָה בָּ֨נוּ֙ לֵאמֹ֔ר הַגְבֵּ֥ל אֶת־הָהָ֖ר וְקִדַּשְׁתּֽוֹ” “And Moshe said to Hashem, the people cannot ascend Mount Sinai, for You warned us saying, ‘Set boundaries for the mountain and sanctify it” (Shemos 19:23). The problem with this response is obvious; while it might be ok to tell your friend after he repeats himself that you’ve already heard it, this is God we’re dealing with. Of course He knows He warned the people already! Shouldn’t Moshe assume He had a good reason for wanting to repeat it?

The first answer to this question shows us how the Torah teaches us life lessons. Besides for telling us the mitzvos, the actions Hashem commands us to do or not do, the Torah also tells us how to live life, how to act even when we are not commanded to do a certain action. Here is an example of the Torah teaching us how to prepare an individual for a big task. If there is a certain restriction or important detail for him to know, warn him about it well in advance, but then don’t rely just on that instance. Follow it up right before the task begins with another warning.

The second instance in pasuk 21 is Hashem doing just that. The reason for Moshe’s response, explains the Gur Aryeh, is because he was not aware this warning meant that Matan Torah was imminent. Therefore, he was confused why Hashem would need to remind Bnei Yisrael right now; which is why Hashem follows this up in Pasuk 24 by telling Moshe to go down, and come right back up with Aharon for the giving of the Torah.

The Rishonim give a different, interesting answer. Moshe had been given the directive to insure that the Bnei Yisrael not come close to the mountain, and he was confident that he and the other prominent members of the nation could enforce this. Therefore, when Hashem told him again to be careful about this, he questioned why it was necessary. Wouldn’t he be there to warn them? Hashem surprises him with His answer in the next pasuk. “לֶךְ־רֵ֔ד וְעָלִ֥יתָ אַתָּ֖ה וְאַֽהֲרֹ֣ן עִמָּ֑ךְ” “Go, descend, and then you shall ascend, and Aharon with you” (ibid: 24). Moshe wouldn’t be down with the people, because he would be up on the mountain with Hashem!

Shabbat Shalom!

Click here for last year's Dvar Torah & Podcast for Parshas Yisro

Click here to check out my Podcast, "Back of the Beis"!

Click here to listen this this week's Podcast (Also available on Apple Podcasts)

For any questions, comments, or to subscribe to our email list, please email us at AIMeMTorah@gmail.com.

Please Like us on Facebook and follow us on Twitter: @aimemtorah

Don't forget to check out hashkafahandbook.com to learn about my book,Reality Check. And Like it on Facebook.

Don't forget to check out the Dvar Torah on parshasheets.com!

Check out our other AIMeMTorah project, Nation's Wisdom!

AIMeM