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“And the people saw that Moshe delayed in descending the mountain, and the people congregated around Aharon and said to him, ‘Rise up, make for us gods that will go before us….This is your god, O’ Yisrael, which brought you up from the land of Egypt.” (32:1,4)

Klal Yisrael’s reaction to Moshe Rabbeinu’s apparent delay returning from Har Sinai has concerned Chazal. The commentators attempt to explain Klal Yisrael’s ingratitude. Chazal compare the revelation at Har Sinai to a wedding between Hashem Yisborach and Knesses Yisrael. Does such an exalted relationship deteriorate simply as a result of lateness? Why were the people so impatient? Do we expect patience only of others but not of ourselves? The consensus of opinion is that either a misunderstanding existed regarding the time of Moshe’s return, or, as Chazal relate, the Satan “showed” Bnei Yisrael that Moshe’s body was being carried in…

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An Amoni or Moavi shall not enter the congregation of Hashem…Because of the fact that they did not greet you with bread and water…And because he hired Bilaam ben Be’or….to curse you. (23:4,5)

The Torah mentions two reasons for not accepting  the Amoni and Moavi  into Klal Yisrael.  The first appears to be a character flaw; the second seems more substansive.  We can understand taking a strict attitude towards a people that have sought to  harm us, but why should their lack of decency play a role in their rejection as converts?  Chazal give a  number of reasons for this.  Horav Nissan Alpert, zl, offers a thoughtful insight into their behavior which demonstrates their utter hatred for the Jews. Consequently, he explains why such a people should be eternally excluded  from joining Klal…

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An Amoni or Moavi shall not enter the congregation of Hashem….because of the fact that they did not greet you with bread and water on the road when you were leaving Egypt. (23:4,5)

The character flaw which Moav exhibited  was sufficient reason for the Torah to exclude them from  Klal Yisrael.  We must address how this negative trait was manifest in  descendants of Lot, Avraham Avinu’s nephew.  Lot was a person who risked his life to fulfill  the mitzvah of hachnasas orchim, hospitality to the wayfarer/stranger.  His daughter died as a result of his commitment.  Their family exemplified a conviction to chesed, kindness to others.  How then did they  become so degenerate  that several generations later the family  served as the paradigm of those who lack chesed? Meilitz Yosher explains that the primary…

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You shall not render your souls abominable through such animals and birds…Which I have set apart for you to render unclean. You shall be holy for Me…And I have separated you from the Peoples to be Mine. (20:25,26)

  Separation and differentiation are words which are synonymous with Judaism. Indeed, they define the religion. Hashem has set us apart from the nations of the world to be His. From the very beginning His master-plan was that we should be distinct. We are to distinguish ourselves by our observance of the Divine laws, as well as our overall demeanor and virtue. It is evident that the underlying purpose of the Jewish dietary laws is to separate us from the nations. We are elevated from the rest of the world by the food that we eat, the special food that…

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You shall not curse the deaf; and you shall not place a stumbling block before a blind man. (19:14)

The Torah concerns itself with our attitude towards the individuals who are unknowing. Although one who is deaf cannot hear our curse, it does not mitigate its evil. We are the ones that are affected by the curse, since we sink to the level of cursing people. We must realize that people are only vehicles. The evil they perpetrate is meant for us to sustain. We would do well to introspect our own deeds and correct them.   Rashi explains that while only a degenerate person would place a stumbling block before the blind, this pasuk also has a metaphorical…

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Be holy, for I your G-d am holy. (19:2)

Hashem commands us to be holy because He is holy. This is enigmatic. How can we compare ourselves to Hashem? Just because He is holy, does that mean that it is so easy for us to become holy? Imagine a poor man standing in front of a bank begging for alms from the people that come out of the bank. A wealthy man comes along and asks him, “Why don’t you go inside the bank and withdraw a few thousand dollars to tide you over?” The poor man looks back at him incredulously and says, “From what should I make…

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Because you trespassed against Me among the Bnei Yisrael at the waters of Merivas Kadesh….because you did not sanctify Me among Bnei Yisrael. (32:51)

Rashi attributes Moshe and Aharon’s sin to their non-compliance with Hashem’s original command to speak to the rock.  Instead, they chose to strike the rock. The actual change did not  elicit the punishment.  It was, as Rashi explains, their failure to take advantage of an opportunity for increased Kiddush Hashem, sanctification of Hashem’s Name.  Had Moshe spoken to the rock, Bnei Yisrael would have made a kal v’chomer, an fortiori argument.  They would have reasoned:  If a stone that does not receive reward or punishment listens to Hashem’s command, should not we surely do so?  Horav Simcha Zissel Broide, Shlita,…

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May my teachings drop like the rain, may my utterance flow like the dew. (32:2)

Moshe hoped that the words of the Torah would penetrate the nation as rain and dew penetrate the earth.  Moshe was essentially comparing Torah to water.  Water imbues the earth, softening it, nourishing the soil to provide the seed with the proper environment for growth. So, too, does Torah permeate an individual, refining him, preparing him so that Torah will have a greater effect on his life.  Horav Eliyahu Meier Bloch, zl, notes that the similarity between water and Torah is even more profound.  Water seeps into every particle of the earth.  Likewise, Torah enters into every corner of a…

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I should be sanctified among the Bnei Yisrael. (22:32)

Every Jew is commanded to sanctify Hashem’s Name. A Jew’s total demeanor is to reflect his subordination to Hashem. His behavior must be admirable; his dealings with others, the height of integrity, his devotion to mitzvos, exemplary. This pasuk serves as the general commandment to give up one’s life, if necessary, to sanctify Hashem’s Name. It, therefore, seems strange that the Torah does not write this mitzvah in a stronger, more emphatic form. It simply says, “I should be sanctified.” Why does the Torah not say, “Sanctify My Name,” as a form of command. The Torah seems to take a…

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To love Hashem, your G-d, and to serve Him with all your heart and with all your soul. (11:13)

Rashi comments that “serving with the heart” is a reference to tefillah, prayer.  Yet, there is a dispute among the Rishonim if daily prayer is min ha’Torah, a Biblical command,  or m’dRabbanan, a  Rabbinnical decree.  While granting that the number of prayers, their text and content reflect Rabbinic input, the Rambam asserts that  the origin of prayer is Biblical.  Ramban contends the concept of  prayer, excluding prayers  of distress, is Rabbinic in origin.  Indeed, since prayer is avodah she’blev, service of the heart, the expression of human feelings and emotions should be man’s creation.   Hence, Chazal composed  the various…

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