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Home -> 5786 -> Ki Savo

תחת אשר לא עבדת את ד' אלקיך בשמחה

Sruly Schnair
In Ki Savo, 5786

Because you did not serve Hashem, your G-d, amid joy. (28:47)

We often search for profound philosophical explanations to questions which trouble us.  We plumb the depths and probe for complex answers, when all that is required is a small dose of common sense.  Not every challenge demands an intricate analysis.  Indeed, at times, the most straightforward explanation is the correct one.  Thus, many of the questions that plague us and whose answers appear elusive are easily explained when we open our minds and think common-sensibly. The Torah expects us to serve Hashem amid joy.  Is that too much to ask for?  Certainly not, but, unfortunately, we do see G-d-fearing, fully…

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Home -> 5786 -> Ki Savo

תחת אשר לא עבדת את ד' אלקיך בשמחה ובטוב לבב מרוב כל

Sruly Schnair
In Ki Savo, 5786

Because you did not serve Hashem, your G-d, amid gladness of heart, when everything was abundant. (28:47)

We often understood this pasuk as an exhortation to serve Hashem with simchah and joy.  Yet, the Torah appears to add another criterion: “when everything was abundant.”  Why does abundance matter?  If one were to ask the average person, “How are you doing?” the response would likely be, “Baruch Hashem, I am blessed. I have what I need. Of course, I could always use more, but I am managing with what I have.”  Implicit in this answer, however, lies a subtle deficiency.  “I could always use more” often translates into “Something is still missing.  I am not fully satisfied.  There…

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Home -> 5786 -> Ki Savo

והיה אם לא תשמע בקול ד' אלקיך ... ובאו עליך כל הקללות האלה

Sruly Schnair
In Ki Savo, 5786

But it will be that if you do not listen to the voice of Hashem, your G-d … and these curses will come upon you. (28:15)

I was reading through the ninety-eight curses which comprise the Tochachah, and I could not help but wonder what kind of actions would warrant such severe punishment.  One would assume that only the most egregious sins deserve such horrible consequences.  Probably the most frightening aspect is that these punishments have all been realized.  Throughout our long exile, we have been subjected to countless pogroms and blood libels.  These have taken their toll on us physically and emotionally.  We have been brutally slaughtered, gassed and burned alive, and expelled from our homes. We have witnessed the decimation of our communities.  We…

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Home -> 5786 -> Ki Savo

ובאו עליך כל הברכות האלה והשיגך ... ובאו עליך כל הקללות האלה והשיגוך

Sruly Schnair
In Ki Savo, 5786

All these blessings will come upon you and overtake you … and all these curses will come and overtake you. (28:2,15)

The key word in both pesukim –  blessings and curses – is v’hisigucha, “and overtake you.”  Does it have the same connotation, or are the meanings different?  The Bais Yisrael quotes Horav Bunim, zl, m’Peshischa that the blessings will arrive at a time which is propitious for him to benefit from them.  Otherwise, a person can be blessed with an abundance of good at a time when he is gravely ill and unable to partake in — and benefit from —  them.  If this applies to blessing, how are we to understand v’hisigucha with regard to curse? The Sifsei Tzaddik…

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Home -> 5785 -> Ki Savo

והיית משוגע ממראה עיניך אשר תראה

Sruly Schnair
In Ki Savo, 5785

And you will go insane, from what your eyes will see. (28:34)

This is a difficult punishment. Losing one’s mind and the ability to be a rational human being is a frightening punishment. The Torah’s text however, is puzzling. It adds, “from what your eyes see.” One who becomes insane suffers an emotional breakdown as a result of all the suffering, pain and affliction. The enslavement and degradation ultimately wear him down until he no longer can take it. Physical and emotional anguish can torment a person to the point that he loses his mind. But what does the Torah mean when it says you will go mad from what your eyes…

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Home -> 5785 -> Ki Savo

ונתנך ה' לראש ולא לזנב

Sruly Schnair
In Ki Savo, 5785

Hashem shall place you as a head and not as a tail. (28:13)

On the surface, these two terms demonstrate an apparent redundancy. Obviously, if one is a head/leader, he is not a tail/follower. Ramban explains that it is possible for a nation to be a leader to some, but a follower of others. This is “sandwich” leadership, where one’s leadership is of relative value. Klal Yisrael will ultimately be worthy of everyone’s respect, which represents true leadership. The concept of rosh v’lo zanav comes into play on Rosh Hashanah night when, during the simanim (symbolic foods eaten to signify hopes and prayers for a good year), we underscore our hope to be…

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Home -> 5785 -> Ki Savo

עשיתי ככל אשר צותני

Sruly Schnair
In Ki Savo, 5785

I have acted according to everything You commanded me (26:14)

Rashi interprets the word tzivisani, You commanded me, to Mah she’gazarta aleinu; “What You decreed on us.” Noticeably, a difference exists between a tzivui, command, and a gezeirah, decree. A gezeriah is more forceful, definitive—no ifs, ands, or buts. The Kotzker Rebbe, z”l, makes note of this change in translation. He explains that no more demanding decree exists than to command a Jew to declare, “I did everything that You asked me to do. I carried out Your command to perfection. I had all the correct and proper intentions and did everything purely for Your sake.” This is an overly…

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Home -> 5785 -> Ki Savo

וירעו אתנו המצרים ויענונו

Sruly Schnair
In Ki Savo, 5785

The Egyptians mistreated us and afflicted us. (26:6)

HoRav Yechiel Yaakov Hopstien, z”l (Fifth Koznitzer Rebbe), adds a homiletic twist to the interpretation of the passuk, allowing for historical and contemporary reflection. He understands vayarei’u as being derived from rei’a, friend. Thus, the affliction brought on by the Egyptians resulted from their befriending us. When the gentile wants to be our friend, and we, sadly, become excited with our new-found acceptance, we go overboard and out of our way to endear ourselves to him. This leads to acculturation, which is the precursor of total assimilation. Contemporary society is deeply focused on antisemitism- its resurgence, its many forms and…

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וענית ואמרת...אמרת לפני ה' אלקיך

Sruly Schnair
In Ki Savo, 5785

Then you shall call out and say (26:5)…Then you shall say before Hashem, your G-d. (26:13)

Notably, the tenor of the declaration for the Bikkurim is much louder than the sound of the Viduy, confession which accompanies the Masser. Chazal (Sotah 32b) teach, “A person should say his own praise in a soft voice and that which is to his discredit in a loud voice.” Concerning the maaser, tithe, confession, when one declares that he acted appropriately, he speaks softly. Conversely, when one brings Bikkurim, when he details the hardships which the Jewish people have endured, he calls out loudly. Simply, this means that, when one is blessed with good fortune, he should be thankful, but…

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Home -> 5784 -> Ki Savo

ברוך אתה בבואך וברוך אתה בצאתך

Sruly Schnair
In Ki Savo, 5784

Blessed shall you be when you come in and blessed shall you be when you go out. (28:6)

Chazal (Devarim Rabbah 7:5) interpret this pasuk as a guide to Jewish living. One should strive to leave this world (after 120) as pure and free of sin as when he entered this world as an infant. It is seemingly a tall order. Life is filled with challenges which can be viewed as impenetrable obstacles or as speedbumps which only slow us down. In any event, if one works at it, he can maintain the spiritual integrity of his life, thereby giving it meaning. The Ksav Sofer explains that this pasuk is based upon a well-known debate among the Tannaim,…

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