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Home -> 5780 -> Nitzavim

החיים והמות נתתי לפניך הברכה והקללה ובחרת בחיים

Moshe Marcovich
In Nitzavim, 5780

I have placed life and death before you, blessing and curse; and you shall choose life. (30:19)

One would think that choosing life is a decision that requires little to no mental effort. Why would the Torah exhort us to choose life? This question has inspired much commentary. Obviously, the meaning of “life” in Torah-speak is different than the mundane, physical existence to which many have become accustomed. Furthermore, as Horav Moshe Feinstein, zl, observes, the Torah implores us to choose life, so that our children will live. The message is clear: the decision we make for ourselves affects our families. What our children will be in twenty years, their demeanor – moral, ethical and spiritual –…

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Home -> 5780 -> Nitzavim

ושבת עד ד' אלקיך

Moshe Marcovich
In Nitzavim, 5780

And you will return unto Hashem. (30:2)

Teshuvah means return. One returns to his source, his beginning, from where it all began, so that he can start over again and repair what requires restoration. This is not consistent with the objective of society, which focuses on the future, ignoring the past. What happened, happened. Forget about it. Move on. What society ignores is the dross which envelopes us. Unless we expunge it, it accompanies us wherever we go. Focus on “Why? “Where? How did it all start?” A pathologist searches for the sources, the etiology. Teshuvah is a pathology, searching for the beginning, “Why? How? Where did…

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Home -> 5780 -> Ki Savo

ונשארתם מחי מעט

Moshe Marcovich
In Ki Savo, 5780

You will be left few in number. (28:62)

The Klausenberger Rebbe, zl, made his home first in New York following the tragedies that he endured in the European Holocaust. Not to sit idle, he understood that his purpose in life at that time was to give comfort to the survivors and build for the future. He set himself to establish institutions of Torah and chesed. Institutions are not built on dreams. He knew that soliciting funds was a vital part of his mission. To this end, he was prepared to travel to other American cities in search of supporters to help him realize his dreams. During one of…

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Home -> 5780 -> Ki Savo

גם כל חלי וכל מכה אשר לא כתוב בספר התורה ועלך ד' עליך

Moshe Marcovich
In Ki Savo, 5780

Even any illness and any blow that is not written in this Book of the Torah, Hashem will bring upon you. (28:61)

Chazal say that the choli and the makah, illness and blow, are references to the tragic passing of tzaddikim, righteous persons. (Veritably, this Midrash, which is quoted by a number of commentators, has yet to be found.) The Yaaros Devash quotes it (Chelek 1, Drush 4). Horav Yeshayah Pik, zl, writes that he had searched for this Midrash and was unsuccessful in locating its source. Indeed, he observed anecdotedly that this is the meaning of a blow that is not written in the Torah. He is unable to locate this Midrash. Apparently, in Shut Tiferes Tzvi Yoreh Deah 38, the…

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Home -> 5780 -> Ki Savo

ושמחת בכל הטוב אשר נתן לך ד' אלקיך אתה והלוי והגר אשר בקרבך

Moshe Marcovich
In Ki Savo, 5780

And you shall be glad with all the goodness that Hashem, your G-d, has given you and your household – you and the Levi and the ger who is in your midst. (26:11)

A farmer toils, labors in the field, at times under grueling conditions. Baruch Hashem, he is successful and his field produces a bumper crop. Obviously, at this point, the farmer will be overwhelmed with joy. Why does the Torah enjoin him to rejoice? One would expect this to be a given. Horav Mordechai Gifter, zl, observes that human nature is such that man is never happy with what he has. Mi she’yeish lo manah rotzeh masaim, “One who has one hundred – wants two hundred.” He is never satisfied. Whatever success he has achieved he always feels that he could…

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Home -> 5780 -> Ki Savo

ושמחת בכל הטוב

Moshe Marcovich
In Ki Savo, 5780

You shall be glad with all the goodness. (26:11)

Parashas Ki Savo begins with the mitzvah of Bikurim, the first fruits, in which the Jewish farmer is enjoined to bring his first fruits to Yerushalayim as a sign of his gratitude to Hashem. He makes a declaration of gratitude, whereby he details Hashem’s loving intervention throughout history, thus demonstrating the realization that everything that he has is only a result of Hashem’s beneficence. Hakoras hatov, expressing one’s gratitude, is a requisite for an individual to be considered a decent human being. One who is an ingrate to others will eventually act likewise to Hashem. We are accustomed to viewing…

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Home -> 5780 -> Ki Seitzei

כי תקצור קצירך ... ושכחת עומר ... לא תשוב לקחתו לגר ליתום ולאלמנה ידיה למען יברכך ד' אלקיך

Moshe Marcovich
In Ki Seitzei, 5780

When you reap your harvest … and you forget a bundle … you shall not turn back to take it, for it shall be for the convert, the orphan and the widow, so that Hashem, your G-d, will bless you. (24:19)

If one reads the pasuk, I think it communicates an important message. When we give tzedakah, charity, to one who is in need, we think it is all about him/her. He or she needs our help. What about the benefactor? Does he receive any personal benefit outside of the spiritual reward and the personal satisfaction that he derives from his actions? The Torah teaches that one should not think his charitable actions benefit only the beneficiary. He, too, will benefit as evinced by the following story. Anyone who has ever searched for a job knows that the process can be…

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Home -> 5780 -> Ki Seitzei

כי יהיה לאיש בן סורר ומורה

Moshe Marcovich
In Ki Seitzei, 5780

If a man will have a wayward and rebellious son. (21:18)

It takes incredible strength of character and extraordinary devotion to Hashem for a parent to make a choice: in favor of Torah values and love for the Almighty over human emotions of love.  Rabbeinu Bachya says that parents’ love of G-d must supersede the love they have for their children. Thus, if the Torah commands parents who have sadly raised a wayward and rebellious son to transfer that son over to the court for what might be he his untimely execution, they must be prepared to do so. Baruch Hashem, never has there been a case of ben sorer u’moreh;…

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Home -> 5780 -> Ki Seitzei

כי יהיה לאיש בן סורר ומורה איננו שמע בקול אביו ובקול אמו

Moshe Marcovich
In Ki Seitzei, 5780

 If a man will have a wayward and rebellious son, who does not listen to the voice of his father and the voice of his mother. (21: 18)

The ben sorer u’moreh, wayward and rebellious son, is an anomaly within the parameters of halachah. The Torah punishes only when one actively sins. The Torah does not mete out punishment just because the individual is destined to sin. Yet, the ben sorer is executed al shem sofo, because of what he will ultimately do in the end, later in life, when he cannot get what he wants. He will murder to satisfy his desires. Kill him now, before he takes an innocent life. Truly an anomaly. Ramban posits that the ben sorer warrants two punishments: one for degrading and…

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Home -> 5780 -> Ki Seitzei

כי תצא למלחמה על איבך ונתנו ד' אלקיך בידך

Moshe Marcovich
In Ki Seitzei, 5780

When you will go out to war against your enemies, and Hashem your G-d will deliver them/him into your hand. (21:10)

The pasuk begins with lashon rabim: plural, oyvecha, your enemies; and concludes with lashon yachid, singular: u’nesano, will deliver him. This teaches us, explains Horav Bunim, zl, m’Peshischa, that we actually have only one enemy, but he has different names. He cites the Talmud (Succah 52a), “The yetzer hora, evil inclination, has seven names.” This is reference to the various images, metaphors, for describing the yetzer hora and its deleterious effect on people. Obviously, every individual has a different relationship with and understanding of the yetzer hora. To some, he is an enemy; to others, he is an obstacle or…

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