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). …

The Torah instructs someone who is fearful or faint-hearted to remain at home.  He should not go to battle, because his fear (regardless of the reason, real, or because he feels himself not spiritually worthy of surviving) would have a negative impact on the others. The Imrei Emes notes that if one “weak” heart can negatively destroy the positive feelings of a multitude of soldiers, how much more so can one who possesses a powerful good heart, who is himself inspired to serve Hashem under all circumstances?  When we act with enthusiasm, our feelings are infectious; when we daven properly,…

The era of Moshe Rabbeinu’s leadership is coming to an end.  Klal Yisrael stands poised to enter the Promised Land.  Our quintessential leader and Rebbe delivers his final messages, mussar and guidance.  This parsha begins with a message for life that is both timeless and deeply profound.  He declares: “See, I present before you a blessing and a curse.”  The text itself begs elucidation.  If Moshe intended to present two entirely separate paths, he should have stated the words brachah or klalah, blessing or curse.  Why does he say blessing and curse, almost as if the two are intertwined? Perhaps…

What comes across as a simple statement – almost a mission statement for the Jew — is the basis for much penetrating insight into the quality and nature of life. When one peruses Chazal and the accompanying commentaries, he develops a perspective on life that explains how we have survived throughout the millennia, despite the many physical and spiritual challenges that have played a critical role in our connection to Hashem. I found one Chazal and a comment by the Alter, zl, m’Kelm, which are inspiring. Devarim Rabbah (4:2), Ha’sayaf v’ha’sefer yardu k’ruchim m’ha’Shomayim… “The scroll and the sword descended…

Maaser, taking a tithe of our produce year-by-year, is a mitzvah which is not only an obligation, but its accompanying reward provides incredible bounty for the one who observes it.  Chazal teach aseir ti’aseir, aseir bishvil she’tishasher; “Tithe so that you will become wealthy.”  The reward for sharing our bounty with others is that our own general economic situation will be positively enhanced.  Yalkut Shimoni (Re’eh 893) makes a striking comment.  “If you merit (and properly tithe your produce), the result will be that you will go out to your field in tranquility.  If you do not give maaser, however,…

Discipline, reward and punishment is a critical part of the educational process.  An astute and caring parent knows when and how much to discipline and how to be certain that it is an act of love.  When a child senses his parent’s love, the discipline takes on a different image.  If the parent metes out the punishment with anger or worse, the child will harbor a sense of fear, or an unpleasant attitude toward that parent.  The first mechanech, Torah educator, was Avraham Avinu.  Indeed, the paradigmatic pasuk describing Hashem’s love for Avraham is based upon Avraham’s devotion toward transmitting…

Ish is a man, a distinguished man, a gavra, as translated by Targum Onkeles.  The translation rendered by the popular translator transforms the word ish into av.  For our purposes, I will use the word ish as a springboard for understanding the profundity of the pasuk.  Fathers are human beings and, as such, influenced by their emotions.  Many spend their time, money and health to provide their children with the finest material and spiritual advantages.  Thus, it is not unreasonable for a parent to be entitled to some return in the way of Yiddishe nachas.  Understandably, when this does not…

When Moshe Rabbeinu descended Har Sinai and confronted the sin of the Golden Calf in all its indecorous ignominy, he shattered the Luchos.  Chazal teach that this was not an act of impulsivity, but a deliberate and well thought out response.  A nation that reveled around a molten idol was not worthy of the Luchos.  There is, however, one caveat.  Prior to shattering the tablets, the sacred letters ascended Heavenward.  Without the letters, the Luchos were no longer worthy of preservation. Yet, those letters did not vanish. The Tzlach suggests that Hashem gathered and secured them until Moshe fashioned the…

Moshe Rabbeinu prayed and prayed, ultimately petitioning Hashem 515 times to allow him to enter Eretz Yisrael.  In contrast, as noted by Megaleh Amukus, Aharon did not offer up a single prayer.  He apparently accepted the degree issued by Hashem following the Mei Meirah, waters of strife, debacle, after which Hashem decreed that neither Moshe nor Aharon would enter the Holy Land.  Horav Tzvi Bergman, Shlita, cites Yalkut Shimoni (Chukas) that quotes Hashem saying to Moshe, “Please do me a favor and tell Aharon about his upcoming petirah, for I am ‘embarrassed’ to tell him.”  Obviously, Chazal’s words are, at…

These two concepts contained in one pasuk clearly have a connection with one another.  The prohibition against adding or subtracting mitzvos is understandable.  How is it connected with the despicable worship of the Peor god-head?   Horav Shimshon Pincus, zl, quotes his father, who explains that the avodah, service, performed before the Peor and the underlying motif of this service have one primary commonality with adding and subtracting mitzvos.  They both apply to one who seeks to live an undisciplined life in which he is in charge, he makes the decisions, he determines right and wrong, important and insignificant. One who…

One of the most demanding mitzvos is to love Hashem with all your heart.  Love is an emotion. How can one be commanded to love?  The Torah itself intimates the answer, when it commands a person to think and teach Torah.  When one studies Torah, he is granted a tiny window into Hashem’s Infinite wisdom. When one absorbs this, he revels in Hashem’s wisdom, praise and love for the Author.  Horav Yosef Zundel Hutner, zl (Rav of Alshishok, author of Ulam HaMishpat), wonders why we, sadly, find Torah scholars who, albeit proficient in Torah, have not reached the level of…

Moshe Rabbeinu’s parting devarim, words, were not figures of speech.  They were deliberate, carefully selected and nuanced words of rebuke.  They were veiled, but not subtle; clear, but couched in love.  It was not a simple goodbye, a parting of the ways; rather, it was what was intended to be a leader’s direction for life—not just the present, but for generations.  In a departure from the usual Peninim style, I would like to present the following scenario with the hope that it leaves an impact on our own lives. Reb Ploni was the embodiment of the devoted husband and father. …

The Torah’s vocabulary choice is striking.  What are the “words”?  These words were a veiled rebuke of the nation.  They were an admonishment.  Why did the Torah not begin its report of Moshe’s farewell address with: “These are the rebukes,” or “Moshe admonished Klal Yisrael”?  Why did it use a neutral term, such as “words” to soften what was actually a rebuke?  True, Moshe Rabbeinu wanted to preserve the dignity of the nation, so he alluded to past failings with sensitivity and restraint, but he delivered much more than mere “words.”  Thus, the question remains: If this is tochachah, call…

Rashi explains Moshe’s Rabbeinu’s logic in attempting to traverse Sichon’s land peacefully.  He conjectured, “Although Hashem did not command me to make overtures of peace toward Sichon, I learned to do so from that which Hashem taught us in Midbar Sinai.  When Hashem was about to give the Torah to Klal YIsrael, He first offered it to the descendants of Eisav and Yishmael.  He made a gesture of peace towards them.  I, too, went to Sichon with words of peace.” It was very nice of Moshe to attempt to circumvent war with overtures of peace, but what about Og?  Apparently,…

Chazal (Makkos 11A) explain why the unintentional murderer’s term is linked to the death of the Kohen Gadol.  As the spiritual leader of the nation, the Kohen Gadol should have prayed on behalf of his nation that unintentional murders not occur. I think the value of human life plays a critical role in any form of murder – other than pure accident, for which there is no punishment whatsoever.  The Kohen Gadol represents the epitome of life and a Jew’s purpose in living.  It is not about the physical, the material, or the mundane.  When a person appreciates the greatness…

Damesek Eliezer cites a Midrash pliah. Midrash pliah literally means a “wondrous,” “astonishing” Midrash.  This is a Rabbinic statement often found in the broad body of Midrash that is cryptic, puzzling, or seemingly illogical.  It begs elucidation and further analysis.  On the surface, it may sound confusing or even paradoxical.  It is usually a brief statement of few words which is meant to encourage deeper thinking and intellectual intensity.)  “This is what is meant by the pasuk in Sefer Tehillim (49:13), V’adam bikar bal yalin nimshal ka’beheimos nidmu. ‘Man, in honor, does not remain; he is likened to the animals.’” …

Not defiling one’s power of speech consists of two aspects: negative and positive.  One who cheapens or denigrates his speech allows for a spiritual corrosion to set in, just as rust sets in on metal.  Just as rust dulls and weakens a once sharp, smooth utensil, the coarsening of language impedes the spiritual power of his words.  Even when one seeks to do the right thing, to reach out and help his fellow, to offer words of encouragement, uplifting words that would inspire and help him extricate himself from his morose state, the influence for good, the power to inspire…

With his remarkable act of zealotry in killing the two profligate perpetrators – Zimri and Cozbi — Pinchas turned the tide of blatant immorality and saved the nation from destruction.  His proactive stand earned him a place in the Priesthood, such that eventually every Kohen Gadol would descend from his lineage.  A leader is generally expected to be calm, deliberate, patient and decisive, reflecting deep sensitivity and empathy for the needs and emotions of every individual.  Pinchas was less-than-passive, responding to the flagrant desecration of Hashem’s Name and Moshe’s leadership with deliberate decisiveness.  This was a moment of urgency when…

Part of the transference of leadership from Moshe Rabbeinu to Yehoshua was semichas yadayim, whereby Moshe placed his hands on Yehoshua.  Clearly, much more than simple symbolism is involved here.  Horav Moshe Feinstein, zl, suggests that it was meant to symbolize that Yehoshua should be attached — and subordinate to — Moshe throughout his life, so that he should direct his mind and focus on the truth that Moshe received from Hashem Himself.  Throughout the generations, Rebbe to talmid has conferred semichah, which we translate as ordination, but has a deeper significance.  A chain of Torah transmission of the Mesorah…

How hypocritical can one be?  Bilaam, who represents the nadir of depravity, sought to die the death of the upright.  He wanted to be like the Avos HaKedoshim, while living a life counterintuitive to everything they represented.  On the other hand, Bilaam was no ordinary pagan.  He was their greatest prophet, a man who peered in the loftiest spiritual realms, who could articulate blessings of extraordinary depth; yet, he lived a life driven by base desire, ego and moral turpitude.  He wanted to die like a tzadik, but he refused to live as one. A tzadik is not defined by…

The Jews who sinned in Shittim did not have the option to return.  Their sin demanded an immediate Heavenly response.  Bilaam was well aware of this.  He knew that Hashem had forgiven (to an extent) the sin of the Golden Calf.  The punishment for the sin of the meraglim, spies, was meted out over the remainder of their journey – albeit they were no longer worthy of entering Eretz Yisrael.  What about Shittim claimed their lives?  Horav Shimshon Pincus, zl, explains that, as long as the sin/discord remains within the “family,” behind closed doors, no room exists for negotiation.  Once…