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Home -> Ha'azinu -> 5781

עם נבל ולא חכם

Moshe Marcovich
In 5781, Ha'azinu

O’ base and unwise people. (32:6)

The Torah is criticizing Klal Yisrael for being an am naval, base people, and v’lo chacham, unwise. Ramban quotes Rashi who comments that they forgot the good that Hashem had done for them. They were unwise in realizing the good and bad, the consequences of their ingratitude. He then quotes Targum Onkeles who renders the phrase (critique) in a manner which begs elucidation. Naval – ama d’kablu Oraisa, “A nation that received the Torah.” Ramban explains that Onkeles translates naval as being related to navol tibul, “You will surely become weary” (Shemos 18:18). Thus, the Torah is intimating that Klal…

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Home -> Ha'azinu -> 5781

קל אמונה ואין עול

Moshe Marcovich
In 5781, Ha'azinu

G-d of faith without iniquity. (32:4)

Rashi explains that Hashem’s judgment is exact and fair. Everyone receives his due reward – the righteous might wait a bit, but it will arrive in due time; the wicked who have acted meritoriously will also be rewarded in kind. Life is a harmonious whole, which we, as mere mortals with limited perception, are unable to perceive. Nonetheless, we believe that it all comes together: good fortune with failure; joy in contrast to sadness, celebrating milestones, both joyous and tragic. A human being cannot fathom how the pieces of the human puzzle of life fit together, but they do. Shortly…

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Home -> Vayeilech -> 5780

ויאמר ד' אל משה הנך שכב עם אבתיך יקם העם הזה וזנה אחרי אלהי נכר הארץ ... ועזבנו והפר את בריתי אשר כרתי אתו ... ואנכי הסתר אסתיר פני ביום ההוא ... ועתה כתבו לכם את השירה הזאת ולמדה את בני ישראל

Moshe Marcovich
In 5780, Vayeilech

Hashem said to Moshe, “Behold, you will lie with your forefathers, but this people will arise and stay after the gods of the nations of the land… and they will forsake Me and annul the covenant that I formed with them… I will distance them and make Myself oblivious to them. So now, write this song for yourselves and teach it to Bnei Yisrael. (31:16,18)

The above pasukim paint a stark picture of the spiritual deterioration that will occur in the period following Moshe Rabbeinu’s petirah, passing. While it did not happen immediately, the dynamics that led to the nation’s freefall from their igra ramah, spiritually-elevated perch, to a bira amikta, nadir of depravity, were apparent. During certain moments in history – even in the last two hundred years, leading up to the present – we have observed an acute distancing from positive spiritual activity. For many, assimilation has almost been a way of life. Within the observant camp, a spiritual tug of war has…

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Home -> Vayeilech -> 5780

ואנכי הסתר אסתיר פני ביום ההוא

Moshe Marcovich
In 5780, Vayeilech

But I will surely have concealed My face on that day. (31:18)

Hashem will conceal His Presence from us. Indeed, many times Jews feel that Hashem has “disappeared” from their lives. They should know that the Almighty is always present. At times, however, He conceals Himself, making it that much more difficult for us to perceive Him. This only means that we must look harder. Why does the Torah repeat itself – hasteir astir, double concealment? Concealment, by its very definition, is absolute. Something is either hidden, or it is not. If one can easily locate it, it is not really concealed. Horav Reuven Karlinstein, zl, explains that this concealment is unique…

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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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