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You shall open your hand to your brother, to the poor, to the needy, in your land.” (15:11)

There are four levels of tzedakah. First is one who is “your brother.” One’s family takes precedence in charity. Second is “your poor.” The poor citizens of one’s city are to be cared for before one accepts responsibility for the poor of another city. The third degree is “your needy.” He who is most needy is to be helped first. Last is “in your land,” the poor of Eretz Yisrael. The laws regarding charitable donations are unambiguous. One does not contribute according to his heart’s sentiments. Torah provides a prescribed manner and order for giving. The needy person or organization…

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“After Hashem your G-d you shall walk, and Him you shall fear, and His mitzvos you shall keep, and unto His voice you shall listen, and Him you shall serve.” (13:5)

In Parashas Eikav (10:20) the Torah makes a similar statement, “You shall fear Hashem, worship Him, and cling to Him.” One idea distinguishes these two seemingly redundant pesukim. The first pasuk is written is the singular, whereas the pasuk in our parsha is written in the plural form. This implies two different audiences. Horav A.M. M’Gur, z.l., offers the following explanation for the apparent redundancy and change in focus. Under stable conditions, each individual can concentrate upon developing and enhancing his own spirituality, even in seclusion. During times of spiritual turbulence, however, the moral fiber of society deteriorates and blasphemers…

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“And you shall set the blessing upon Mount Gerizim and the curse upon Mount Eival.” (11:29)

Why did Hashem designate two distinct mountains for curse and blessing? Would it not have been equally effective to have both blessing and curse upon the same mountain? Indeed, were not the Leviim the ones who stood between both mountains and recited both blessings and curses? The Kehilas Yitzchak explains that Hashem could have understandably issued blessing and curse from the same mountain. He wanted, however, to teach us a valuable lesson. The place from which goodness and blessing emanates must be separate from the place which breeds evil and curse. A Jew should seek to go to such a…

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“And (you) will turn aside from the path which I have commanded you this day.” (11:28)

Rashi derives from this pasuk that one who worships idols is in reality turning away from the entire Torah. Rashi’s words seem superfluous. Obviously one who is an idol worshiper has no relationship with the Torah! Horav Y.D. Soloveitchik, z.l., explains this pasuk in the following manner. Some individual Jews who, despite their commitment to Torah observance, still believe in various forms of idol worship. Indeed, the Navi Sheker, the false prophet, uses Hashem’s Name in an effort to promulgate idolatry! This is a grave mistake. To believe in Hashem is to believe in nothing else. Hashem is the sole…

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“Behold I set before you today a blessing and a curse.” (11:26)

This phrase is usually interpreted as, “I put before you two things, a blessing and a curse, of which you must choose one.” This translation emphasizes two distinct paths which are available to man: the path of good which leads to life and the path of evil which leads to the contrary. Horav M. Swift, z.l., offers another interpretation for this pasuk. He renders “blessing and curse” literally as being one unit. Every blessing carries within it the potential that through misapplication will be transformed into a curse. People who have been endowed with wealth may shower this blessing upon…

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