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ולמדתם אתם את בניכם לדבר בם

Sruly Schnair
In Eikev, 5780

You shall teach them to your children to discuss them. (11:19)

The Torah provides a unique criterion for teaching Torah to one’s children. They should be able to discuss Torah; or, alternatively, when they speak, Torah should emerge from their mouths. Speech is the communication or expression of thoughts. An individual who speaks Torah thinks Torah. One’s cognitive dynamic should be shaped by Torah, so that when he expresses an opinion, a comment, it is Torah-based, the expression of a Torah mind. Thus, Rashi explains, as soon as a child is able to speak, his father should teach him Torah, so that it will be his “language” of communication. Therefore, everything…

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Home -> 5780 -> Eikev

ולמדתם אתם את בניכם לדבר בם

Sruly Schnair
In Eikev, 5780

You shall teach them to your children to discuss them. (11:19)

The Bnei Yissachar, Horav Tzvi Elimelech Shapiro, zl, cites (Takanos Tamchin D’Oraisa) Chazal (Bava Basra 21a) who credit Rabbi Yehoshua Ben Gamla with being the innovator of universal Torah education for all children. He was concerned for orphans who had no parent to teach them Torah. He set up Torah teachers in every province and district so that all children, regardless of parents or financial ability, would be availed Torah instruction. Chazal laud him for having ensured that the Jewish People would not forget the Torah. In the Shulchan Aruch, Yoreh De’ah 245:7, it is ruled that communal monies may…

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Home -> 5780 -> Eikev

ועתה ישראל מה ד' אלקיך שאל מעמך כי אם ליראה את ד' אלקיך

Sruly Schnair
In Eikev, 5780

And now, Yisrael, what is Hashem, your G-d, asking of you, other than to fear Hashem, your G-d. (10:12)

In his commentary to Sefer Shemos (3:22) Horav S.R. Hirsch, zl, distinguishes between various meanings for the word sho’ail, to borrow/to ask. His rule is: When the word sho’ail is followed by the word mei’eis, from, it means to request, as it says (Shemos 3:22), V’sho’alah ishah mishchentah, “Each woman shall request from her neighbor.” When the word sho’ail is followed by the word mei’im, with, it means to borrow, as in (Shemos 22:13), V’chi yishal ish mei’im reieihu, “If a man shall borrow from his fellow.” The reason for this is that, when one borrows an object, he does…

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וידעת עם לבבך כי כאשר ייסר איש את בנו ד' אלקיך מיסרך

Sruly Schnair
In Eikev, 5780

You should know in your heart that just as a father will chastise his son, so Hashem, your G-d, chastises you. (8:5)

We have undergone much hardship throughout our tumultuous history. These were not isolated occurrences during which we were subject to the whims and fancies, disdain and loathing, all products of a cruel, envious world who blamed every one of life’s incongruities on the Jews. Whatever happened to us did not “just happen.” It was all Heavenly-designated by a loving Father, Who, at times, was either meting out fatherly discipline or providing us with “opportunities” to secure our spiritual future. Everything was the result of the profound love that a father has for his son. The Kedushas Levi (m’Berditchev) explains why…

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Home -> 5778 -> Eikev

פן תרבה עליך חית השדה

Moshe Marcovich
In Eikev, 5778

Lest the beasts of the field increase against you. (7:22)

Rashi comments that Moshe Rabbeinu was well aware that a Jew’s righteousness protects him from wild beasts. One who is close with Hashem has nothing to fear from wild animals. Moshe was also very much aware that, realistically, the Jews would eventually fall short of this sublime level of virtue. The Talmud (Shabbos 151b) states that a wild beast has no jurisdiction over (cannot harm) a person until that individual appears (to the wild beast) to be just another animal. (When a person taints his Tzelem Elokim, Divine Image, due to a lack of righteousness, then the wild beast sees…

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Home -> 5778 -> Eikev

וזכרת את כל הדרך אשר הוליכך ד' אלקיך זה ארבעים שנה במדבר

Moshe Marcovich
In Eikev, 5778

You shall remember the entire road on which Hashem, your G-d, led you these forty years in the wilderness. (8:2)

The Mesillas Yesharim (Perek 1) writes: “For all the circumstances of this world, whether favorable or adverse, are in reality tests for a person to overcome.” Poverty and wealth are both challenges; likewise, tranquility and suffering are tests “provided” by Hashem for the purpose of giving the person the opportunity to garner reward once he successfully emerges triumphant. Life is a test, an opportunity to excel. The very awareness that what confronts us at every turn is nothing more than a test makes the encounter bearable – and surmountable. The Torah enjoins us to remember the travail and difficulty that…

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Home -> 5778 -> Eikev

ועתה ישראל מה ד' אלקיך שאל מעמך כי אם ליראה את ד' אלקיך

Moshe Marcovich
In Eikev, 5778

Now, O Yisrael, what does Hashem, your G-d, ask of you? Only to fear Hashem, your G-d. (10:12)

The Pele Yoeitz explains Hashem’s request pragmatically. “You watch my field, and I will watch yours,” or, in modern day parlance, “You have my back, and I will have yours.” Yiraas Shomayim, fear of Heaven, is something that Hashem expects us to achieve on our own. Everything is in the hands of Heaven, except for fear of Heaven. Bread, sustenance, is Heaven-sent. The Almighty intimates that we will make a trade: You will have yiraas Shomayim; I will owe you, and My payback will be sustenance. The Noda B’Yehudah questions the pasuk’s choice of wording. First, what is the meaning…

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Home -> 5778 -> Eikev

ולמדתם אתם את בניכם לדבר בם

Moshe Marcovich
In Eikev, 5778

You shall teach your children to discuss them. (11:19)

The Sifri underscores the words, l’dabeir bam, “to discuss them.” From the moment that one’s child is able to speak, his father should teach him, Torah tzivah lanu Moshe morashah kehillas Yaakov, “The Torah which Moshe commanded us is the heritage of the congregation of Yaakov.” A child’s first words should be Torah. His speech should be Torah-oriented. He learns this from his father. How? It should be the manner in which his father speaks. Aviv melamdo, “His father teaches him,” says Sifri. How does a father teach a young child who has just begun to speak? He does this…

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Home -> 5777 -> Eikev

ואתפלל אל ד'

Rabbi L. Scheinbaum
In Eikev, 5777

I prayed to Hashem. (9:26)

The effect of prayer can never be overstated. We have no idea of its power: to alter a decree; to incur favor; to demonstrate our love for the Almighty in recognizing that it is all in His hands and that, without His constant will, we are nothing. We think of prayer as requesting something positive. After all, why would anyone ask for something bad to occur? The following story is a wake-up call, but it is the punch line that really delivers an inspirational message. A distinguished rav/motivational speaker was dispatched to speak to a group of irreligious Jews in…

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Home -> 5777 -> Eikev

מה ד' אלקיך שואל מעמך

Rabbi L. Scheinbaum
In Eikev, 5777

What does Hashem, your G-d, ask of you? (10:12)

Horav Yeruchem Levovitz, zl, views ahavas Hashem, love for Hashem, as the yesod, foundation, of the entire Torah. To love Hashem is not a mitzvas asei, positive commandment; rather, it is the principle upon which hinges all of the mitzvos of the Torah. Every mitzvah is just another aspect of our love for Hashem; mitzvos are our expression of love. When we carry out a mitzvah, we are demonstrating our unabiding love for the Almighty. This love is reciprocal, because we understand and acknowledge Hashem’s love for us. A Jew’s commitment to Judaism — the very same commitment that impelled…

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