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And you shall teach them to your sons. (11:19)

Regarding the word “v’nitzaltem” “and you will empty out (Egypt)“, in Sefer Shemos (3:22), Rashi comments that the word “v’limadtem,” “and you will teach them“, which appears in our pasuk, is the piel form, intensive conjugation, of the word “lilmod,” to learn.  Actually, the word that should be used to describe “teaching” should be the ‘hiphil,” causative form, of the verb.  Hence, the Torah should have said, le’halmid, to make someone learn.  This would be similar to the word, l’halbish, to dress someone.  What is the reason for this change in the conjugation of the word? Horav Yosef Berl, zl,…

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And Hashem loves the ger/convert to give him bread and garment…you shall love the ger for you were strangers in the land of Egypt. (10:18,19)

The Torah repeats the mitzvah of Ahavas Ha’Ger, loving the convert, no less than thirty-six times!  One would assume that the Torah would reiterate mitzvos such as Shabbos, the prohibitions against idol worship and murder, emphasizing their obvious importance. Indeed, the Torah does not repeat these critical mitzvos.  The Torah is very careful with its words; every word has its own specific message.  Yet, the Torah has no qualms about reminding us numerous times of our obligation to the ger.  Why? We can derive a profound lesson from this pasuk regarding human nature. Man’s natural instinct is to denigrate those…

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At that time Hashem said to me: Hew for yourself two tablets of stone like the first…and I will write on the tablets the words that were on the first tablets…and I placed the tablets in the Aron which I had made. (10:1,2,5)

Horav S.R. Hirsch, zl., makes note of the fact that when the Torah discusses the Luchos, tablets, it mentions the material, avanim, stone, of which they were composed.  This teaches us that the words of the law are engraved in stone.  They are unalterable and absolute as stone.  This lesson is especially significant in contemporary times when there are those who would raise their quill against the Torah, attempting to “modify” its laws to suit their own purposes.  In the past, this practice has been the exclusive domain of the non-practicing Jew.  Today, however, this malady has spread even to…

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He afflicted you and let you hunger, then he fed you the manna that you did not know, nor did your forefathers know. (8:3)

Moshe recounts the trials and tribulations of Klal Yisrael’s sojourn in the desert, as well as the effects it produced.  Hashem had tested them, but it was for a specific purpose.  As the Ramban explains, at times a father must chastize his son in order to prepare him for the future.  It was better to endure the hardships of the wilderness, so that they would more freely appreciate the riches and the beauty of Eretz Yisrael.  The commentators address the “affliction” and “hunger” which Moshe mentions.   Moshe is referring to the Heavenly food, the manna, which Chazal in the…

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This shall be the reward when you listen to these ordinances. (7:12)

The word “eikav,” when or because, also means heel.  Thus, Rashi interprets the phrase to mean: when you listen to those mitzvos that appear to be of lesser significance, commandments which a person might tread upon with his heel.  In Pirkei Avos, 2:1, Rebbi says, “Be as scrupulous in performing a minor mitzvah as a major one, for you do not know the rewards given for mitzvos.” Can we view any mitzvah to be minor?  Yes, if we view mitzvos to be a confirmation of ceremonies and rituals.  When we realize that each mitzvah is one component in a vast…

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