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וכי ימוך אחיך...וחי אחיך עמך

If your brother becomes impoverished … and let your brother live with you. (25:35, 36)

It is our responsibility to see to it that our brother does not descend to the level of poverty such that he will have great difficulty sustaining himself. We must attempt to help him before he becomes poor, so that, with help from his brother, he can maintain his independence and raise himself up to his prior status. Lending him money or investing in his business is among the highest and noblest forms of charity, since the beneficiary is not made to feel like a charity case. The Torah admonishes us not to lend money for interest. This is not…

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וכי ימוך אחיך ומטה ידו עמך והזחקת בו

If your brother becomes impoverished and his means falter in your proximity, you shall strengthen him. (25:35)

The Midrash quotes an often-used pasuk relating to the mitzvah of tzedakah, charity: Ashrei maskil el dal, b’yom raah yimalteihu Hashem, “Praiseworthy is he who contemplates the needy, on the day of disaster Hashem will deliver him” Tehillim 41:2. David HaMelech enjoins us to give tzedakah with understanding: delving into who stands before us and why; making an attempt to put ourselves in his shoes. The above pasuk addresses the needs of one who has not yet hit rock bottom. He is faltering and needs assistance to prevent him from falling into the abyss of abject poverty. We are admonished…

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וצויתי את ברכתי לכם בשנה הששית

I will ordain My blessing for you in the sixth year. (25:21)

The crops produced during the sixth year will suffice for portions of the three calendar years affected by Shemittah: from Nissan of the sixth year until Nissan of the eighth year. In commentary on this pasuk, Horav Michel Feinstein, zl, explained that Hashem was ensuring the blessing as part and parcel of the mitzvah. The mitzvah itself provided the blessing. This is similar to the statement made by Chazal in Pirkei Avos, Maasros s’yag l’osher, “Tithes are a protective fence for wealth” (Avos 3:17). The discipline of taking a percentage of one’s produce and giving it to charity motivates the…

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ונתנה הארץ פריה ואכלתם לשבע... וכי תאמרו מה נאכל בשנה השביעית... וצויתי את ברכתי

The land will give its fruit and you will eat your fill… if you will say: “What will we eat in the seventh year?” I will ordain my blessing. (25:19, 20, 21)

Sforno distinguishes between the baal bitachon, one who trusts in Hashem, who does not question, “What will we eat in the seventh year?” and he who questions. The one who does not question will, indeed, have less produce; however, its nutritional value will far exceed that of a regular year. He will have less, but he will require less. Less will be more. His seventh year will be covered by the produce of the sixth year, but in a manner unperceived by the unknowing spectator who will observe a regular yield that year. The believer whose bitachon is not as…

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וידבר ד' אל משה בהר סיני

Hashem spoke to Moshe on Har Sinai. (25:1)

Mah inyan Shemittah eitzel Har Sinai –“What is the connection between Shemittah and Har Sinai?” has become the catch phrase when questioning why two disparate subjects are juxtaposed upon one another for no apparent reason. The Torah introduces the laws of Shemittah in detail immediately following the mention of the Revelation at Har Sinai. Chazal derive from here that not only the broad outlines, but also the details, the minutiae of Torah law and mitzvah, were transmitted at Sinai – as were those of Shemittah, whose laws are detailed extensively. All mitzvos, even those which were recorded years after the…

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והאיש משה ענו מאד מכל האדם אשר על פני האדמה

Now the man Moshe was exceedingly humble, more than any person on the face of the earth! (12:3)

To some, humility is on a parallel line with obsequiousness. We see from Moshe Rabbeinu, the most humble man to walk the face of the earth, that this is not true. Our leader took a stand when necessary. Certainly, he was aware that speaking with Hashem was not something to which the average man is accustomed. Yet, he was humble, because humility is an awareness of oneself. Despite one’s achievements, in the eyes of the humble person they are merely activities which are expected of him. He is doing what he is supposed to be doing. The Alter, zl, m’Kelm,…

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כי תאמר אלי שאהו בחיקך כאשר ישא האמן את הינק

That you say to me, “Carry them in your bosom, as a nurse carries a suckling.” (11:12)

Moshe Rabbeinu presents his taanah, “complaint,” to Hashem. Horav Meir Shapiro, zl, explains Moshe’s rationale. The developmental stages of a child require varied levels of adult support until the child matures sufficiently to the point that he is able to fend for himself. A young child of infant status requires a meinekes, nursemaid or babysitter, who feeds the child, since his young age does not yet allow for him to serve himself. An older child who has progressed beyond the need for adult feeding intervention requires an adult omein, sort of pedagogue, to train the child concerning what he must…

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והאספסף אשר בקרבו התאוו תאוה וישבו ויבכו גם בני ישראל ויאמרו מי יאכלנו בשר

The rabble that was among them cultivated a craving, and Bnei Yisrael also wept once more and said, “Who will feed us meat?” (11:4)

The erev rav, mixed multitude, who left Egypt with the Jewish People, now showed their true level of commitment to Hashem. Nothing! Instead, they were the first to complain, the first to undermine Moshe Rabbeinu’s leadership, thereby showing that they had come along only for the ride. How careful we must be of those usurpers who claim to stand with us, but, in truth, stand only for themselves. Only someone who is truly committed to Hashem is able to withstand the various challenges our People have encountered during our long journey. Horav Avraham Schorr, Shlita, offers a novel interpretation of…

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ויהי בנסע הארון ויאמר משה קומה ד' ויפצו איביך וינסו משנאיך מפניך

When the Ark would travel, Moshe would say, “Arise Hashem, and let Your foes be scattered, let those who hate You flee from You.” (10:35)

Did you ever wonder why, once the Sefer Torah has been removed from the Aron HaKodesh and the reading of the Torah is about to commence, spiritual intensity in the shul seems to be lifted. It is almost as if Krias HaTorah, the reading of the Torah, is a break in the service. We have finished Shacharis; we are now taking a break for a conversation, for a walk outside, early Kiddush, etc. Does Krias HaTorah signal a relaxation period, a time to socialize and catch up on the past week’s events? In Chochmas Chaim, a novel idea is quoted…

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ואם תלכו עמי קרי ולא תאבו לשמע לי

If you behave casually (happenstance) with Me and refuse to heed Me. (26:21)

The word keri, translated as “happenstance,” is used quite often in the Tochechah, Rebuke. Following the text, we observe that chastisement and further punishment are meted out to Klal Yisrael because they behave toward Hashem with happenstance. Thus, Hashem responds by acting toward us in a like manner. The Rambam defines keri as denying Hashem’s role, His orchestration of events. When we view what takes place in the world in general, and around us in particular, as random occurrences, we are acting with happenstance toward Hashem. The Ramban calls ignoring Hashgachah Pratis, Divine Providence, “A path of cruelty.” Horav Noach…

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