Join our weekly Peninim on the Torah list!

Category

Back to Home -> Re'eh ->


שבעת ימים תאכל עליו מצות לחם עני כי בחפזון יצאת מארץ מצרים

For seven days, you shall eat matzos, because of it, the bread of affliction for you departed from the land of Egypt in haste. (16:3)

Is it bread of affliction or bread commemorating the haste in which Bnei Yisrael left Egypt? Veritably, the Jewish People, as slaves to Pharaoh, ate only matzah, which is considered poor man’s bread, because it takes longer to digest and allows the person to feel “satiated” longer. This was their bread of affliction. When they left Egypt, they left in a hurry; thus, their dough could not rise long enough to become bread. Sforno wonders why the Torah gives two reasons for lechem oni. He explains that Hashem took all the afflictions of Bnei Yisrael into consideration, and, as a…

Continue Reading

כי עם קדוש אתה

For you are a holy nation. (14:2)

“Holy nation” is not simply an appellation describing the Jewish People, but, additionally, it is an imperative which obliges us to live in a specific manner. When one is holy, he cannot do what he wants. He has a responsibility, not only to himself and the collective Jewish People, he also has an obligation to Hashem. People are influenced by the actions of others. When one Jew sanctifies Hashem’s Name, it inspires others to follow suit, because kedushah, holiness, is intrinsic. Hashem is the source of holiness, and it is from our connection to Him that we draw kedushah. Every…

Continue Reading

השמר לך פן תעזב את הלוי

Beware for yourself lest you forsake the Levi. (12:19)

Chazal (Chullin 85a) relate that Rav tells us that every day a Divine Voice emerges from Har Chorev and says: “The entire world is sustained by the merit of Chanina ben Dosa, My son, and for Chanina, My son, a kav of carob is sufficient to sustain him for an entire week, from Shabbos to Shabbos.” Rashi comments that this is referring to the holy Rabbi Chanina ben Dosa in whose lifetime this Heavenly Voice emerged. The fact that people were unaware of Rabbi Chanina’s dire poverty is very telling. Imagine, one of the greatest Torah giants of all time…

Continue Reading

רק חזק לבלתי אכל הדם כי הדם הוא הנפש. ולא תאכל הנפש עם הבשר

Only be strong not to eat blood – for the blood, it is life – and you should not eat the life with the meat. (12:23)

Rashi comments: “You may not eat meat that was torn from a living animal.” The Torah prohibits us from eating eiver min ha’chai, a limb cut from a living animal. The Sefer HaChinuch offers the shoresh, root, of the mitzvah, that we not train ourselves in the trait of cruelty, which is a most disgusting trait. Indeed, we can perform no greater cruelty than to cut a limb off a living animal and eat it. The Chinuch continues with a mussar, ethical character, directive. “I have already written numerous times concerning the great benefit that we derive in our acquisition…

Continue Reading

ראה אנכי נתן לפניכם היום ברכה וקללה את הברכה אשר תשמעו... והקללה אם לא תשמעו

See I present before you a blessing and a curse. The blessing that you listen… The curse, if you do not listen. (11:26,27)

Our parshah begins by informing us of our mandate to choose between blessing and curse, good and evil. The blessing is the result of our listening to Hashem’s Torah; the curse is the consequence of our not listening. The obvious question is: Who in his right mind would choose curse over blessing? The simple explanation is that it is not an issue of choice; rather, the Torah alludes to the idea that, on the surface, some of our actions present as a blessing, while actually concealing beneath their external façade less than satisfactory options. In other words, blessing and curse…

Continue Reading

ראה אנכי נתן לפניכם היום ברכה וקללה

See, I set before you today a blessing and a curse. (11:26)

Noticeably, the pasuk begins with the singular re’eh, “see,” and continues with lifneichem, “before you,” in the plural. The Chasam Sofer cites Chazal (Kiddushin 40b) who teach: “Every person should view himself and the entire world as being half guilty and half meritorious. One mitzvah that he performs can tip the scale to the side of merit. If he commits a sin, however, he tips the scale (both personally and globally) to the side of guilt.” Thus, with every act, one must ask himself, “Do I really want to do this? With this act, I might be destroying myself and…

Continue Reading

שמור את חדש האביב ועשית פסח ... ועשית חג שבועות לד' אלקיך ... ושמחת לפני ד' ... חג הסוכות תעשה לך שבעת ימים ... ושמחת בחגך ... והיתה אך שמח

You shall observe the month of springtime and perform the Pesach offering … You shall count seven weeks for yourself … You shall rejoice before Hashem… You shall make the festival of Succos for a seven-day period … You shall rejoice on your festival … And you will be completely joyous. (16:1,10,11,13,14,15)

The Baal HaTurim notes that with regard to the Yom Tov of Pesach, the Torah does not mention the mitzvah of simchah, joy.  Concerning Shavuos, the Torah mentions simchah once, while regarding Succos, the Torah mentions it twice.  He explains that, on Pesach, the crops are still growing in the field. Nothing has been harvested.  Understandably, the farmer is (the Jews lived an agrarian lifestyle) nervous, hoping that he will be blessed with a good yield.  Until that takes place, however, he is a bundle of nerves.  The Torah does not compel him to rejoice.  We have a mitzvah of…

Continue Reading

כי יהיה בך ... כי פתח תפתח את ידך לו והעבט תעביתנו ד' מחסרו אשר יחסר לו

If there shall be a destitute person among you… You shall surely open your hand and lend him money, as much as he needs, whatever he is lacking. (15:7,8)

“Whatever he is lacking” is a tall order.  In other words, someone who has been quite wealthy and lives a far from frugal lifestyle is suddenly confronted with a reversal of his fortunes.  Instead of being on top of the mountain, he is suddenly thrust down to the cellar, with no support.  Rather than give him sufficient funds in order to make ends meet and live a lower or middle-class lifestyle, the Torah instructs us to provide for him, “whatever he is lacking.” Should we have the ability, we would be obligated to provide this formerly affluent man with the…

Continue Reading

אחרי ד' אלקיכם תלכו

Hashem, your G-d, shall you follow. (13:5)

When the Chafetz Chaim, zl, met the Gerrer Rebbe, zl (Imrei Emes), at the first Knessiah Gedolah, he asked him about what appeared to be an inconsistency in Rashi’s commentary concerning the definition of the word acharei.  In the above pasuk, Rashi does not view acharei as having any “geographical” impact, while, in 11:30, Acharei derech ma’vo ha’shemesh.” “Far, in the direction of the sunset,” Rashi explains the pasuk does have geographical impact: “Wherever acharei is used, it is muflag, it implies a considerable distance in time and space.”  The Chafetz Chaim asked, “According to Rashi’s explanation, how are we…

Continue Reading

בנים אתם לד' אלקיכם

You are children to Hashem, your G-d. (14:1)

Being children to Hashem, banim laMakom, demands that we live our lives on a higher standard. What may be an acceptable practice for the pagan culture in which we live is detestable for us. If many of our co-religionists would realize the depth of meaning which the concept of banim laMakom implies, they would change their attitude and way of life. The term banim, children (of), intimates that they have a Father who has expectations. Parents love their children unconditionally. Furthermore, a biological child remains so irrevocably, regardless of the child’s negative actions. A child identifies with his parents; thus,…

Continue Reading

Subscribe To Our Newsletter

Join our weekly Peninim on the Torah list!

You have Successfully Subscribed!