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אלה הדברים אשר דבר משה אל כל ישראל

These are the words that Moshe spoke to all Yisrael. (1:1)

Sefer Devarim is Moshe Rabbeinu’s last will and testament, spoken by him during the last five weeks of his life. He began with an indirect rebuke, alluding to the nation’s sins and, at times, mutinous behavior during the past forty years. His words were cloaked, clouded in allusion, in an effort not to embarrass and offend his listeners. While this is clearly the preferred approach to rebuke, one wonders why in the past he had not manifested such restraint. Indeed, the Maor Va’Shemesh focuses on the word Eilah, “These,” a term which implies a specific designation which excludes previous “words.”…

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אלה הדברים אשר דבר משה אל כל ישראל

These are the words that Moshe spoke to all Yisrael. (1:1)

Chazal teach that Moshe Rabbeinu’s “words” were actually words of rebuke, veiled in a manner not to embarrass Klal Yisrael. Tochachah, rebuke, is a mitzvah. The Torah teaches in Vayikra 19:17, Hocheach tochiach es amisecha, “You shall reprove your fellow.” This is part of caring about and loving our fellow man. Regrettably, some people get carried away with their performance of this mitzvah. While administering rebuke is a mitzvah, it is not one that applies to everyone. In other words, not all of us are capable of – or fit the criteria – for an individual who may express reproof…

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ואברהם זקן בא בימים וה' ברך את אברהם בכל

Now Avraham was old, well on in his years, and Hashem had blessed him with everything. (24:1)

Avraham Avinu was the mechanech, educator, par-excellence. He taught a pagan world the truth of monotheism. He inspired as he taught, thus serving as the vehicle for promulgating belief in the Creator. As the first educator, he set the standard for excellence in education. His goal was not simply to teach his generation, but to set the parameters and lay down the rules for the most appropriate manner in which to inculcate one’s beliefs in his students. When we study the educational approach of the first Patriarch, we are confronted with two questions which are pointed out by Horav Arye…

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וישקל אברהם לעפרן את הכסף... ארבע מאות שקל כסף

And Avraham weighed out to Efron the silver… four hundred Shekalim of silver. (23:16)

Avraham Avinu is confronted with one of the greatest challenges of his life. Perhaps it was not a spiritual challenge as much as it was emotional in nature. His wife- his partner in life- the mother of Yitzchak Avinu, had just died. The Patriarch had to deal with the funeral arrangements. It was not easy. He wanted a specific burial site, one which had already been used by Adam HaRishon and Chavah. He was determined to obtain this specific site. Efron owned it, and he was asking an exorbitant sum of money for its purchase. Avraham paid. No problem. It…

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ויהי בעצם היום הזה יצאו כל צבאות ד' מארץ מצרים

It was on this very day that all the legions of Hashem left the land of Egypt. (12:41)

Yetzias Mitzrayim, the exodus from Egypt, was the seminal event that commenced our journey toward nationhood, with its conclusion at Har Sinai, where we accepted the Torah and became Hashem’s People. The Torah is the contract that binds us to the Almighty, but it all started with yetzias Mitzrayim. Had we not been liberated, then we could never have achieved nationhood. Indeed, zechiras Yetzias Mitzrayim, remembering the Exodus, is part and parcel of Jewish tradition. Our national motif is included within the heritage of every Jewish Festival, as a constant reminder that the event we are presently celebrating would not…

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ואמרתם זבח פסח הוא לד'

It is a Pesach feast-offering to Hashem. (12:27)

The above pasuk is used as the response to the wise son in the Haggadah. The highlight of the Seder for many people is the recitation of the section addressing the arba banim, four sons. It allows us to reflect upon the individual natures and proclivities of different people and to analyze “what went wrong.” Why does one boy become a chacham, wise man, while another boy in the same class, from a similar family, becomes a rasha? It is in the genes, or is there more to it? I do not think that anyone has a definitive answer to…

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ואיבה אשית בינך ובין האשה ובין זרעך ובין זרעה הוא ישופך ראש ואתה תשופנו עקב

I will put enmity between you and the woman, and between your offspring and her offspring. He will pound your head and you will bit his heel. (3:15)

The Midrash HaNe’elam applies a homiletic rendering to this pasuk and uses it as a tactic for prevailing over the blandishments of the yetzer hora, evil inclination. The serpent/yetzer hora/symbol of evil seduces the Jew to trample on the mitzvos with his eikav, heel. The Jew is able to triumph over him by using his rosh, head, and applying himself to the study of Torah. Why the heel? I think it is because the yetzer hora knows that if the mitzvah “gets off the ground,” the Jew will study it and eventually embrace it. It is best not to take…

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וכי ימוך אחיך ומטה ידו עמך והחזקת בו

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

Tzedakah, which is generally translated as charity, means much more than exhibiting one’s generosity towards his fellowman. It is not simply the means for imparting a favor; it is justice, derived from the word tzedek. In other words, “I” have, so, therefore, “you” must also have. The world was created with tzedek, justice, so that all are equal. The fact that some have more than others behooves them to share with others. After all, it is only right. The value which the benefactor accrues far exceeds his contribution, so great is the reward for giving the tzedakah. Tzedakah does not…

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וכי תמכרו ממכר לעמיתך או קנה מיד עמיתך אל תונו איש את אחיו

If you sell anything to your neighbor, or buy anything from your neighbor, you should not defraud one another. (25:14)

The Talmud Bava Basra 87b details a number of fraudulent practices which were employed by less-than-honest businessmen who would cheat their customers. Rabbi Yochanan ben Zakai hesitated publicizing these practices, explaining that he was confronted with a moral dilemma. If he would lecture, it was quite possible that some of the listeners who were themselves dishonest might learn new methods for defrauding others. On the other hand, if he did not lecture, the cheaters would posit that the scholars were naïve to the ways of the world and unaware of the various ploys for cheating others. One wonders why it…

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איש על דגלו באתת לבית אבותם יחנו בני ישראל מנגד סביב לאהל מועד יחנו

Bnei Yisrael shall encamp, each man by his banner, according to the insignias of their fathers’ household, at a distance surrounding the Ohel Moed shall they encamp. (2:2)

The words mineged, which is usually defined as “opposite,” and saviv, which means “surrounding,” contrast one another. Were the Jews opposite the Ohel Moed, or were they camped surrounding it? Veritably, these terms complement one another, as explained by Horav Chaim Toyto, Shlita, with the following story. An observant physician from Germany decided that he wanted to visit the blossoming Torah world of Lithuanian Jewry. After all, he was a frum, observant, doctor who meticulously adhered to all the mitzvos. He wanted to see what about Lithuanian yeshivah life differed from his lifestyle. One can imagine the culture shock when…

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