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The Bnei Yisrael went on dry land in the midst of the sea.

The Mechilta describes the scenario and the dialogue that took place among the tribes prior to the splitting of the Sea.  Bnei Yisrael were standing by the shores of the Red Sea; the Egyptian army was literally breathing down their necks.  Suddenly, they began to argue about who should go into the water first.  Each tribe vied for the opportunity to enter the Red Sea first.  During the negotiations, Nachshon ben Aminadav of the tribe of Yehudah jumped into the threatening waters.  The tribe of Yehudah was indeed lauded for this singular act of devotion, as it is stated in…

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Hashem said to Moshe: “Stretch out your hand over the sea, and the water will go back upon Egypt.” (14:26)

Bnei Yisrael were saved from certain death when the waters of the Red Sea miraculously split before them.  Hashem’s Divine decree altered the course of nature for His People.  What happened afterwards when the people had passed safely through?  The waters should have reverted to their original state.  That is what should have happened.  The Torah, however, records that Hashem commanded Moshe to “stretch out your hand over the sea, and the waters will go back upon Egypt.”  Why did they not simply fall back to their original position?  Once the purpose of the miracle had been fulfilled and its…

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And if you will not listen to Me….and I will set My face against you. And you shall be smitten before your enemies…..and I will bring a sword upon you executing the vengeance of the Covenant….and you shall be delivered into the hand of the enemy. (29:14,17,25)

The main feature in Parashas Bechukosai is the Tochachah, admonition,  the curses to befall Klal Yisrael as a result of their transgressions.  The Torah speaks in a sharp tone as it describes in detail the terrible calamities to strike us for our iniquitous behavior.  Destruction, havoc, terrible illness and devastation are the main topics of these curses.  Did the Torah have to go into such detail?  Could the punishments not have been tempered,  expressed in milder language?  Such strong words could really frighten someone! Horav Moshe Swift, zl, feels that this specifically was the Torah’s intention.  Tell it like it…

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But if you will not listen to Me……and if you despise My laws (26:14,15)

Rashi explains the phrase, “and if you despise My laws,” as meaning, “if you despise the performance by others of My laws.”  In his commentary on Rashi, the Mizrachi gives further meaning to this statement when he says this refers to one who, although performing mitzvos himself, resents others who do the same.  This explanation is striking.  It is also a condemnation of  so many of us who do not tolerate the spiritual achievements of others, especially if we think they are plagurizing our own efforts.     For instance, one organization has succeeded in building up a following.  Suddenly,…

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And five of you will pursue one hundred and one hundred will pursue ten thousand. (25:8)

Anyone with even a rudimentary knowledge of mathematics understands that the ratio presented above is inconsistent.  If five Jews can pursue a hundred enemies, then the ratio of one to twenty should translate into a hundred Jews pursuing two thousand.  The pasuk, however, does not say that.  It writes that one hundred Jews will pursue one thousand of the enemy!  Rashi cites the Sifri that infers that when people work  as a group, when more people are united in serving the Almighty, the consequences of their actions are much more significant. A mitzvah, when performed by a large group, has…

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If your brother becomes impoverished……you shall strengthen him…..Do not take from him interest and increase…….and let your brother live with you. (25:35,36)

The prohibition against paying or receiving interest is beyond comprehension.  Why should it be forbidden?  If it is normal for one to make use of his tools, his animals and his home, why can he not make use of his money?  Logically  speaking,  “renting out” money should be no different than renting out a house.  Moreover, interest should be the logical payment to one who has lent his own money to someone who was unable to use his money.  Also, if interest is forbidden, why is it permissible to receive interest from a non-Jew?  If it is wrong, it is…

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If your brother becomes impoverished and his means falter in your proximity, you shall strengthen him (25:35)

Rashi says, do not wait until he has fallen and must be picked up.  It is difficult to raise up someone who is down — completely.  Rather, one should support him, trying to catch him when he is faltering.  Give him sustenance; lend him a helping hand, give him the courage to continue.  Horav E. M. Shach, Shlita, comments that chesed, kindness, begins with understanding and forethought.  We should look around and study the plight of those around us, and with an intelligent eye try to see what it is our friend needs and how we can be of assistance. …

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If you will say, “what will we eat in the seventh year…….” I will ordain My blessing. (25:20,21)

We  note that Hashem promises His blessing only after Bnei Yisrael will ask the question, “What will we eat?”   This is an unrealistic approach. Why would Hashem not ordain His blessing regardless of whether or not the  people were anxious about their sustenance?   Do those who observe his mitzvos without question deserve to go hungry?  Horav Moshe Feinstein, zl,  offers a practical answer.  If Bnei Yisrael had not asked this question,  Hashem would have granted an even greater miracle.  Indeed, He would have ordained that the initial output of the sixth year would suffice for three years.  Since…

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And Kayin said to Hevel his brother. (4:6)

We have  no record of that conversation.  We have no idea what they spoke about and what catalyzed the first murder.  Targum Yonasan records a lengthy theological debate between Kayin and Hevel. Kayin offered strong criticism of Hevel’s way of life and of his belief in the Almighty.  It went so far that Kayin exclaimed, “Les din v’les Dayan,” “There is no law and there is no Judge.”  He rejected the Ribbono Shel Olam!  The question that begs elucidation is simple:  Why was Kayin so jealous of Hevel’s communion with some non-existent Deity?  If Kayin believed in nothing, then he…

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And Kayin brought an offering….to Hashem…and as for Hevel, he also brought (an offering). (4:3,4)

The average student of Chumash perceives the first two brothers as  paradigms of good and evil.  The Torah presents Kayin  as a rasha, evil person, and Hevel  as a tzaddik, righteous man.  Is that really true?  The Torah emphasizes that “Hevel also brought (a korban).”  This implies  that he was merely emulating his brother’s actions.  Does that earn him a virtuous reputation?  We may also question why Hashem caused Hevel to die childless.  We have no remembrance of Hevel, just as nothing remains of Kayin, whose descendants all died in the Flood.  The world was propagated from Sheis, their brother. …

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