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ואתפלל אל ד'

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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אכל תשברו מאתם בכסף ואכלתם... כי ד אלקים ' ברכך בכל מעשה ידיך

You shall purchase food from them for money so that you may eat… For Hashem, your G-d, has blessed you in all your hard work. (2: 6,7)

Rashi explains that Hashem has provided you with ample funds, so that you can pay for the food that you receive from Eisav’s descendants. If Hashem provides, it would be ingratitude on your part to ask for food without paying for it. Horav Moshe Chevroni, zl, derives from here a powerful lesson concerning the meaning of gratitude. When a Jew has the means, yet he presents himself as destitute and in need of assistance, he defames Hashem.  He makes it appear that the Almighty does not provide for His subjects. This applies (I assume) not only before gentiles, but even…

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אלה הדברים אשר דבר משה אל כל ישראל בעבר הירדן

These are the words that Moshe spoke to all Yisrael. (1:1)

Moshe Rabbeinu gathered the entire nation (all Yisrael) together to speak to them. The primary purpose of this gathering was to deliver words of rebuke to them for the way they had acted these past forty years. Rashi explains the necessity for having all of Klal Yisrael present, for had he spoken to only part of the people, those who were absent would have said, “Had we been there, we would have rejected him.” Therefore, Moshe called them all together, implying to those who had excuses that they should let them raise their voices and dispute him. We wonder what…

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אלה הדברים אשר דבר משה אל כל ישראל בעבר הירדן

These are the words that Moshe spoke to all Yisrael on the other side of the Yarden. (1:1)

Rashi explains that, in the last days of his life, Moshe Rabbeinu was giving Klal Yisrael mussar, words of rebuke. Perhaps rebuke is too strong a term. Moshe was guiding them on their future journey, calling to mind their errors of the past. As long as Bnei Yisrael would learn from their earlier mistakes, they would be on a positive road toward spiritual ascendency. Moshe did not spell out in clear terms their mistakes; rather, he alluded to their faults by employing names for non-existent places, but the message was nonetheless clear: the place called Di Zahav refers to an…

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אלה הדברים אשר דבר משה

These are the words that Moshe spoke. (1:1)

These were not random words; rather, they were nuanced words, carefully selected for a purpose. Moshe Rabbeinu’s life was coming to an end. In a short time he would enter the realm of eternity, where he would repose in the shining light of Olam Habba, the World to Come, the world reserved for tzaddikim, the righteous. Thus, Moshe’s words were parting words, lessons, rebuke, messages all couched in ambiguity, veiled in allusion by implying their transgressions through names of places. He did all of this out of respect and sensitivity for the feelings of the people. Why, however, did he…

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ויבכו את אהרן שלשים יום כל בית ישראל

And they wept for Aharon thirty days, the entire Bais Yisrael. (20:29)

Rashi teaches that both the men and the women wept and grieved over the passing of Aharon Hakohen. This was because Aharon was the consummate rodeif shalom, pursuer of peace. He would instill peace and love between parties in a quarrel and between man and his wife. When Moshe Rabbeinu died, the Torah writes, “And Bnei Yisrael wept” (Devarim 34:8), implying that it was limited to the men. Are we to think that Klal Yisrael’s outpouring of grief over the loss of their quintessential Rebbe and leader was limited, because he was less of a “people person” than Aharon? The…

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לא האמנתם בי להקדישני לעיני בני ישראל יען

Because you did not believe in Me to sanctify Me in the eyes of Bnei Yisrael. (20:12)

To use the word “sin” with regard to Moshe Rabbeinu is misleading and a distortion of our quintessential leader. Even the word “err” is deceiving, since Moshe neither sinned nor erred – on our relative level. On his supreme level of closeness to the Almighty, his action – or inaction – concerning the rock which brought forth water for the nation, is considered erroneous or, possibly, even sinful. This goes with the territory of leadership. So much more is expected of a person when he achieves such spiritual distinction; the exactitude that is demanded of him can be his undoing….

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ותמת שם מרים ותקבר שם

Miriam died there and was buried there. (20:1)

Though widely separated chronologically, the passing of Miriam HaNeviah is juxtaposed upon the laws of the Parah Adumah, Red Cow. This teaches us that, just as the offerings effect atonement for the nation, so does the death of a tzaddik, righteous person. This is an important lesson which should have been taught in parshas ha’korbanos at the beginning of Sefer Vayikra. Why of all the forms of sacrificial atonement is the Parah Adumah singled out to be the standard bearer of atonement and the lesson most closely identified with the death of tzaddikim? The Panim Yafos (Horav Pinchas Horowitz, zl,…

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זאת חקת התורה

This is the statute of the Torah. (19:2)

The parsha begins with the words, chukas haTorah, statute of the Torah, when, in fact, it is addressing the laws of Parah Adumah, Red Cow, which is a chok, statute whose rationale defies human logic. In other words, the parsha should have begun with the words, “This is the statute of the Red Cow.” Horav Yaakov Galinsky, zl, takes a practical approach towards explaining this, saying that a corollary exists between Torah and Parah, in that the anomaly which distinguishes Parah Adumah as a chok likewise applies to the Torah. The primary chok of Parah Adumah (exclusive of the entire…

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ואולך אתכם קוממיות

And I led you erect. (26. 13)

Being a true servant of Hashem is not compatible with being/walking erect. Indeed, a little crimp in his walk, a slight curvature, rather than standing fully erect, demonstrates a sense of humility before Whom he stands. Horav Baruch, zl, m’Medziboz, explains that the epitome of hishtachavus, bowing, genuflection, is achieved when one stands straight, externally manifesting a regal, dignified, appearance, while internally he bows before Hashem. In other words, one does not have to show that he is bowing – as long as, in his mind and psyche, he is bent over. Horav Menachem Mendel, zl, m’Vorko, was wont to…

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