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

Hashem assures Klal Yisrael of a remarkable reward if they will listen to His mitzvos. The word ceg also means heel. In this context, Rashi explains that it alludes to the type of mitzvah that people may regard as insignificant. Consequently, they tend to “step on them with their heels.” The Torah encourages the Jews to be cognizant of these “neglected” mitzvos by promising them great rewards for observing them. This special reward consists of physical blessing in the form of increased size of one’s family and abundant herds and crops. What is the connection between observing neglected mitzvos and…

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“You will not be able to annihilate them quickly, lest the beasts of the field increase against you.” (7:22)

Hashem assures Klal Yisrael of staggering success in vanquishing their enemies. Moreover, it was to be accomplished in a manner that would cause them no harm, even from the wild beasts. By effecting a slow offensive, vast portions of land would not be left unpopulated, allowing for the stray wild beasts to “move in.” True, a quick victory could have been achieved, but at an unacceptable price. This seems enigmatic. Would it have been “difficult” for Hashem to simply contain the wild beasts so that they not harm the Jews ?  Obviously, another reason mitigated for a “slow victory.” Horav…

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“You shall love the ger/convert because you were geirim (strangers) in the land of Egypt.” (10:19)

Although the convert is included in the mitzvah to love all Jews, the Torah, nevertheless, stresses this mitzvah. The Sefer Ha’Chinuch infers that the extra warning adjuring us to love the ger applies in all areas of human relationship. The ger symbolizes the Jew who has no “protection,” no family pedigree, and probably very few friends. It is regrettably much easier to mistreat the ger than an ordinary Jew. Having cut himself off from his roots, he feels isolated in his quest for genuine acceptance and friendship. The Sefer Ha’Chinuch states that this mitzvah is broadened to include all strangers,…

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“And what He did to Dasan and Aviram the sons of Eliav son of Reuven.” (11:6)The Ramban notes the fact that when the Torah recounts Klal Yisrael’s iniquities, it mentions the conflict in which Dasan and Aviram participated. It does not, however, mention the leader of the conflict, Korach. He explains that Korach transgressed in an invidious manner, by offering a strange fire for the ketores. This precluded his name from being “remembered” in the Torah. The Ramban’s words lend profound insight into the character of those whose names are mentioned in the Torah. It also indicates that mention in the Torah — even as a scoundrel — is still viewed as meritorious. Horav Chaim Elazary, z.l., offers a different perspective for the exclusion of Korach’s name from the Torah. Korach’s behavior, albeit reprehensible, was justifiable in his own mind. His contention had a “purpose;” he had a definite goal which he strived to achieve. Korach desired to be the Nasi of Shevet Levi and, ultimately, the leader of Am Yisrael. This burning desire, this perverted sense of mission, was all Korach needed to drive him to his own doom. He did have a mission; he was performing an act which he could, in his own mind, rationalize. Dasan and Aviram, on the other hand, were nothing more than bitter miscreants. Their acrimonious nature led them from conflict to conflict, seeking out to undermine everything and everyone with whom they came in contact. They had no goal other than conflict, no rationale other than contention. They were truly the embodiment of balei machlo’kes, people who constantly involve themselves in dispute. This malevolent character “earned” them entry into the Eternal Book, the Torah.

The Ramban notes the fact that when the Torah recounts Klal Yisrael’s iniquities, it mentions the conflict in which Dasan and Aviram participated. It does not, however, mention the leader of the conflict, Korach. He explains that Korach transgressed in an invidious manner, by offering a strange fire for the ketores. This precluded his name from being “remembered” in the Torah. The Ramban’s words lend profound insight into the character of those whose names are mentioned in the Torah. It also indicates that mention in the Torah — even as a scoundrel — is still viewed as meritorious. Horav Chaim…

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“And it shall come to pass if you will listen diligently to My mitzvos.” (11:13)

If one were to translate this pasuk literally it would read, “If you listen gna ot, then ugna,, you will listen.” This interpretation communicates a different message which has great meaning. First, we must begin to listen, the rest will come later. One who refrains from beginning to listen obviously cannot continue listening.  A specific process guides mitzvah observance. We must take the first step and then build upon the foundation which we have created. All too often, people become overwhelmed by the magnitude of Torah and mitzvos. They are confounded by their inability to grasp the entire storehouse of…

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“For if you will observe this entire commandment that I command you.” (11:22)

The parsha concludes with a last exhortation to be diligent in keeping mitzvos. Indeed, the entire parsha seems to focus upon mitzvah observance. This prompts Chazal to comment,  vcrv            ch,f ohruna . The word rna, “to keep,” is repeated a number of times in this parsha. Why is this issue reiterated? Chazal respond with a thoughtful remark,  “Perhaps you might say, ‘there are elders among us, there are great men among us, there are prophets among us, so what is there for us to keep’.” The Torah responds, iurna, runa , “You must also keep…

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“And you shall eat and be satisfied and bless Hashem your G-d for the good land which He has given you.” (8:10)

This pasuk implies that Bircas Ha’mazon is not merely a formal offering of gratitude for the meal which we have eaten. Rather, it proclaims our acknowledgment that Hashem is the source of all things. Indeed, we even submit our thanks to Hashem for providing us with our land. This seems enigmatic. Imagine being invited to someone’s home for dinner and, after the meal, thanking the host for the use of his furniture and home during the course of the meal. This expression of gratitude is undoubtedly excessive. Why, then, is it necessary to specifically mention the land during Bircas Ha’Mazon?…

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“And you say in your heart my power and the might of my hand has gotten me this wealth. But you should remember Hashem your G-d, for it is He who gives you the power to get wealth.” (8:17,18)

Horav E. Dessler, z.l., explains that all which comprises an individual’s creative personality, including his capacity to earn a livelihood, his intelligence, foresight, business acumen, and skill, are the products of Hashem’s beneficence. In fact, every facet of one’s existence is derived from Hashem. The miracle of physical and mental health is not the direct result of the nutrition inherent in the food we eat. Rather, Hashem employs the food as a vehicle by which He imparts this seemingly natural blessing. Horav Dessler cites Targum Onkelos, who explains that the thought process which catalyzes every endeavor is actually the work…

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“And Hashem was very angry with Aharon to destroy him. And I prayed for Aharon also the same time.” (9:20)

Rashi explains that ushnavk, “to destroy him,” refers to the destruction of children. During the sin of the Golden Calf, Hashem dictated that Aharon was to be punished by the death of his children. Only through Moshe’s entreaty on his behalf were two of his sons spared, although two did die. The Mizrachi derives from Rashi’s statement that Nadav and Avihu died as a result of Aharon’s involvement in the Golden Calf. This idea, however, is inconsistent with Rashi in Shemos 24, where he states that they died as a result of beholding the glory of Hashem while they were…

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“And Bnei Yisrael journeyed from the springs of Bnei Yaakon to Mosera, there Aharon died.” (11:6)

The Ramban suggests that Har Ha’Har, upon which Aharon died, was actually a mountain ridge stretching from Mosera to Kadesh. Aharon climbed up to the ridge in Kadesh and died on top opposite Mt. Mosera. This explanation resolves the apparent contradiction concerning the place of Aharon’s demise, Mosera or Har Ha’Har.             Horav Yekusiel Grunwald, z.l., offers a homiletic rendering of this pasuk which suggests a profound message. Mosera was the place where brother fought against brother with casualties falling on each side. After Aharon’s death, the Clouds of Glory departed, causing much consternation among Bnei Yisrael. Afraid of war…

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