Noach and Avraham Avinu lived ten generations apart.  Noach was the progenitor of mankind following the Great Flood that decimated the world’s population.  Avraham Avinu became the first Patriarch and father of the Jewish People.  The Torah attests to Noach’s righteousness, calling him a tzadik and tamim, a righteous and perfect man.  Regarding the Avos, however, the Netziv (introduction to Sefer Bereishis) explains that they were distinguished by an even broader designation: yesharim, individuals whose integrity, moral clarity and unwavering commitment to Hashem permeated every aspect of their relationships and conduct. So, Noach was good; Avraham was apparently better.  We…

Midrash Rabbah (29:5, end of Parashas Bereishis) teaches us an intriguing lesson concerning Noach.  We find that Hashem acts with kindness to the people of later generations in the merit of people of earlier generations. (Z’chus Avos would be a classic example.)  We can infer an important concept from the pasuk, V’Noach matza chein b’einei Hashem; “Noach found grace in the eyes of Hashem.”  In what merit did Noach find this unusual grace (which spared him from death with the rest of humanity)? The answer is:  B’zchus toldasav, “in the merit of his offspring.”  Apparently, the juxtaposition of Noach finding…

Noach did not leave the Ark immediately upon recession of the waters.  According to one Midrashic exposition, a lion struck him, injuring him.  Apparently, one time Noach brought the lion’s meal later than usual.  The hungry lion became agitated and attacked him, leaving Noach with a permanent limp. At first glance, this punishment seems difficult to understand.  It hardly appears commensurate with a single instance of tardiness.  Clearly, something more significant about Noach’s delay warranted such a severe consequence. For an entire year, Noach devoted himself to serving the needs of the animals aboard the Ark.  They depended on him…

The Torah begins with the letter bais – the first letter in the word, Bereishis – and concludes with the letter lamed, the final letter in the word, Yisrael.  Together, these two letters form the word lev – heart.  This is far more than a linguistic observation.  It conveys a profound truth concerning the role of Torah in Jewish life. The heart is the body’s central organ.  It pumps life-giving blood through every limb and organ, sustaining the entire person.  Without the heart’s constant activity, the body cannot survive.  Likewise, the Torah is the heart and soul of the Jewish…

One may err in thinking that, “And there was evening, and there was morning – one day,” is a chronological note in the opening of Creation; rather, it is a foundational statement about the rhythm of existence itself.  Choshech/darkness/evening suggests decline, uncertainty, obscurity and also adversity – both physical and spiritual.  In contrast, morning, light, day, suggests renewal, illumination, awakening with vigor to take on the challenge of adversity.  The human instinct is to treat night and day as opposites when, in fact, they work in tandem.  One who hits a bump in the road –  a pothole from which…

One of the most penetrating and commented on questions recorded in the Torah is Hashem’s inquiry of Adam HaRishon following his eating of the eitz ha’daas, Ayekah? “Where are you?”  The question is whether it is in fact, an inquiry—or more of a statement. Vayomer, “And he said to him” appears unnecessary.  Adam was hiding in Gan Eden – out of shame, having violated Hashem’s one command to him.  Hashem knew precisely where Adam was hiding.  The Creator of the universe does not require direction.  Rather, the Almighty was striking up a conversation with Adam, allowing him to prepare and…

Chazal (Sotah 13b) teach that one had to climb twelve steps to ascend the mountain.  Moshe Rabbeinu could have taken his time ascending those steps, during which time he would have lived longer.  However, Hashem had issued His command that Moshe ascend the mountain. Thus, he climbed up all twelve steps in one step/leap.  One can imagine that, having lived a perfect life serving Hashem, Moshe would contemplate: How can I serve Hashem just a little bit longer?  Not Moshe.  His concern was, “How can I serve Hashem better?”  If the Almighty wants Moshe on top of the mountain, then…

Chazal (Sotah 14A) teach that the evil Roman monarchy sent messengers to the people of Bais Pe’or with the request that they show them where Moshe Rabbeinu is buried.  As the men stood above on the upper section of the mountain, it appeared to them as if the grave were below in the lower section.  As they stood below, it appeared to them that it was in the upper section.  They then divided into two groups – one above and one below.  Once again, each group thought they saw the grave on the opposite side.  This fulfilled the statement that…

In Parashah Vayeilech, on the last day of his life, Moshe Rabbeinu says, “I am a hundred and twenty years old today.” It was Moshe’s birthday – Adar 7; he died on his birthday.  Chazal (Sotah 13b) teach, “Hashem completes the years of the righteous from day to day and from month to month.” The righteous will live out their years fully. Hashem sees to it that the righteous live complete lives, even if their birth and death dates do not coincide.  Amalei, “I will fulfill,” means that the tzadik will not die before his time; only once his goal…

The pasuk implies the verity that, if you consult with the elders/the past traditions, you will not err in your logical conclusions.  Why is this?  Why is questioning our elders so much a part of present decision making?  Horav Yissachar Ber, zl, m’Ritava quotes Horav Avraham Ragoler, zl (his grandfather), author of Maalos HaTorah and brother of the Gaon, zl, m’Vilna: How does one know whether the chiddush, novel Torah insight which he innovated, is true?  How can one determine that what he is saying is consistent with Hashem and the Torah? The Gaon answered that everything depends upon the…

The simple explanation is that Hashem alone leads us.  We are not relegated to the stewardship of an angel.  In his Haamek Davar, the Netziv, zl, explains that Hashem led us through the wilderness in order to establish and define for us the tzurah, image, of what a Jew should be.  He does not want us to intermingle in the gentile world more than necessary.  Thus, Klal Yisrael’s Heavenly mandate is to be an Am levadad yishkon, to be alone, to be distinct, to stand out among the nations as children/representatives of Hashem should be.  Hashem badad  yanchenu, the Almighty…

In an alternative exposition, Rashi defines afeihem as, “I will make them Pe’ah.” This refers to the corner of the field which the owner may not harvest; he must set it aside for the poor.  The pasuk is, thus, implying that, as pe’ah is hefker, ownerless, property available for others (who fit the criteria of ani, poor man) so, too, will the Jewish people become vulnerable, exposed to the nations, as though they are ownerless.  In his Shabbos Shuva derasha (5733), Horav Yitzchak Yaakov Weiss,zl, Minchas Yitchak, Raavad of Yerushalayim, wondered why Hashem chose pe’ah as the symbol of hefker,…

The last mitzvah in the Torah is the command to write a Sefer Torah. It is striking that the Torah refers to itself as a Shirah, song.  One would have expected that the seminal corpus of Jewish law, the blueprint for Jewish life and living, the repository of Divine wisdom, which Hashem authored to be described as a Sefer, a body of law, a teaching, even a guide, but a song?  Who would have thought? Perhaps the answer is to be found in the unique nature of music.  Recently, I was exercising together with a friend, each of us listening…

Ad tumam, until their conclusion, implies that the Torah is teaching us a novel chiddush.  Moshe Rabbeinu taught the entire Torah – from beginning to end.  This chiddush begs elucidation.  How could one think that Moshe abridged the Torah, that he did not recite it in its entirety?  Horav Moshe Feinstein, zl, explains ad tumam to mean that Moshe’s recitation went beyond verbalization.  He did not just read words; rather, he provided an in-depth explanation, analysis and synthesis of the various approaches toward understanding the Torah’s lessons and message.  He guided the people toward a clear and undiluted understanding of…

The Torah assures us that serving Hashem is not beyond our reach.  It is neither reserved for the saintly, nor is it attainable only by those endowed with extraordinary spiritual gifts.  It is “very near.” The capacity to serve Hashem resides within every Jew, embedded in his very essence.  It is in his mouth and in his heart. Horav Yechiel Yaakov Weinberg, zl, explains that every Jew possesses an innate desire to cleave to Hashem.  This yearning is part of his spiritual DNA.  If so, why do so many struggle in their avodas Hashem? Why does serving Hashem often appear…

Teshuvah is generally understood as returning after one has strayed.  Another often used term is kaparah, atonement, which is associated with wrong-doing. One whose observance is lacking requires a kaparah.  Once he deduces that the time for teshuvah, returm, has arrived, he puts aside all of the excuses which he has used to live a lifestyle devoid of Jewish religious observance.  He makes his decision to return – but to what is he returning? This is a compelling question concerning the many Jews who have been raised with little to no exposure to Torah and mitzvos.  Having never been taught,…

The key word in both pesukim –  blessings and curses – is v’hisigucha, “and overtake you.”  Does it have the same connotation, or are the meanings different?  The Bais Yisrael quotes Horav Bunim, zl, m’Peshischa that the blessings will arrive at a time which is propitious for him to benefit from them.  Otherwise, a person can be blessed with an abundance of good at a time when he is gravely ill and unable to partake in — and benefit from —  them.  If this applies to blessing, how are we to understand v’hisigucha with regard to curse? The Sifsei Tzaddik…

I was reading through the ninety-eight curses which comprise the Tochachah, and I could not help but wonder what kind of actions would warrant such severe punishment.  One would assume that only the most egregious sins deserve such horrible consequences.  Probably the most frightening aspect is that these punishments have all been realized.  Throughout our long exile, we have been subjected to countless pogroms and blood libels.  These have taken their toll on us physically and emotionally.  We have been brutally slaughtered, gassed and burned alive, and expelled from our homes. We have witnessed the decimation of our communities.  We…

We often understood this pasuk as an exhortation to serve Hashem with simchah and joy.  Yet, the Torah appears to add another criterion: “when everything was abundant.”  Why does abundance matter?  If one were to ask the average person, “How are you doing?” the response would likely be, “Baruch Hashem, I am blessed. I have what I need. Of course, I could always use more, but I am managing with what I have.”  Implicit in this answer, however, lies a subtle deficiency.  “I could always use more” often translates into “Something is still missing.  I am not fully satisfied.  There…

We often search for profound philosophical explanations to questions which trouble us.  We plumb the depths and probe for complex answers, when all that is required is a small dose of common sense.  Not every challenge demands an intricate analysis.  Indeed, at times, the most straightforward explanation is the correct one.  Thus, many of the questions that plague us and whose answers appear elusive are easily explained when we open our minds and think common-sensibly. The Torah expects us to serve Hashem amid joy.  Is that too much to ask for?  Certainly not, but, unfortunately, we do see G-d-fearing, fully…

The Torah does not hide circumstances in Klal Yisrael’s history (especially in the Midbar) that portray human vulnerability and moral and spiritual weakness.  Some may shock the reader; others may provoke anger, but I think no narrative is as tragic as the story of the ben sorer u‘moreh, the boy who rebels against his parents.  What makes the tragedy even more painful is the realization that it was preventable.  Chazal teach that the origin of the boy’s spiritual collapse had its roots long before his rebellion surfaced.  The sequence of the parshios— yefas to’ar, attractive gentile captive, followed by the…

Hashem transformed what had been intended to be a curse into a blessing. Veritably, differentiating between curse and blessing is a matter of perception. When we refer to something as a curse or adversity, this means that — according to our mortal, limited vision — we are able to see what appears to be a curse.  L’Hisadein B’Ahavasecha notes that the words tzarah, troubles, and tzohar, window/bright light, contain the same three letters: tzadi, hay, reish, only each with a different configuration.  This intimates that what we perceive as tzarah, through the medium of tzohar, may have a much brighter…

The Torah understands that the battlefield is not a place for everyone.  A newly-wed should remain home with his new wife.  This applies during their first year of marriage.  In the previous parsha (20:6,7), the Torah addresses he who has betrothed a woman and has not yet had nessuin, which is the second phase of the marriage ceremony.  The Torah underscores the reason for his return from the battlefield: he will be overly concerned that upon his death, his wife will marry someone else.  In any event, the Jewish soldier appears to be preoccupied more with himself than with his…

Sefer HaChinuch explains that these judges and officers are responsible for maintaining discipline among the people. Their job is to see to it that everyone adheres to the mitzvos, and assure that those who do not, receive their due punishment.  These judges represent the highest echelon of Torah erudition, ethical and moral character refinement.  It goes without saying that they are G-d-fearing and represent the spiritual elite of the nation. The root of the mitzvah is obvious.  A nation that witnesses its leadership reflecting the highest standards of service to Hashem will themselves be inspired to follow suit.  This will…

The halachah of oso v’es b’no lo sischatu b’yom echad, “You shall not slaughter a mother (ox or sheep) and its offspring on the same day,” applies to kosher, domesticated animals, such as cows, sheep, and goats, and it refers to both the mother and its child.  Chazal (Yoma 64A) discuss a situation in which the shliach bais din, agent of bais din, who performs the se’ir l’azazel, rite in which he pushes the goat over a cliff, is permitted to slaughter the mother that day (although it was Yom Kippur, for it was necessary for a critically ill person). …