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ושמתם את דברי אלה על לבבכם

You should place these words of Mine upon your heart. (11:18)

Rashi comments that, even after Klal Yisrael has been exiled, they should distinguish themselves through the performance of mitzvos. For example: put on Tefillin; make mezuzos, so that, when we ultimately return from exile, these mitzvos (and others) should not be new to us. Throughout our tumultuous journey in exile, we have confronted oppression and degradation with pride in the practice of mitzvos. Our perseverance and fidelity to Hashem have provided continuity, identity and a connection to the traditions that prevailed in various Jewish communities. We distinguished ourselves through our religious values which we maintained regardless of the challenging circumstances…

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אנכי ד' אלקיך אשר הוצאתיך מארץ מצרים

I, am Hashem, your G-d, Who brought you out of the land of Egypt. (5:6)

So begin the Aseres HaDibros, Ten Commandments. They are divided into two categories: mitzvos bein adam laMakom, mitzvos (that address the laws) between man and G-d; and mitzvos bein adam l’chaveiro, mitzvos (that address relationships) between man and his fellow man. The first five mitzvos are bein adam laMakom, while the second five mitzvos are bein adam l’chaveiro. Horav S. R. Hirsch, zl, comments concerning the sequence of the Dibros. The first five mitzvos begin with a demand that focuses on an intellectual appreciation and acknowledgement of the Creator. The Torah, however, does not suffice with mere spirit. It also…

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ששת ימים תעבד ועשית כל מלאכתיך ויום השביעי שבת לד' אלקיך

Six days shall you labor and accomplish all your work. But the seventh day is Shabbos to Hashem, your G-d. (5:13,14)

The group of friends with whom one surrounds himself speaks volumes about his true character. Such friends often share similar values, interests and beliefs. By observing the dynamics in these relationships, we are able to gain insight into a person’s priorities and attitudes. Furthermore, friends significantly influence a person’s priorities and actions. This impact can be either positive or negative. The litmus test of a person’s true identity may be determined by his circle of friends. With this idea in mind, the Bais Av (Horav Elyakim Schlesinger) explains the verse we recite in the Friday night zemiros, K’challah bein reiosehah…

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וקשרתם לאות על ידך והיו לטוטפת בין עיניך

Bind them as a sign on your arm, and let them ornaments between your eyes. (6:8)

The mitzvah of Tefillin carries profound symbolism for the continuity and eternity of Am Yisrael. Tefillin serve as a physical embodiment of the Bris, Covenant, between Hashem and His People. It is a mitzvah in which we physically bind the words of the Shema, the central declaration of our faith in Hashem, to our bodies. These two leather boxes, which contain within them pesukim of the Torah, are a daily reminder of Jewish identity and heritage hailing back to the exodus from Egypt. Thus, when a person fulfills the mitzvah of Tefillin daily, he not only serves Hashem, but he…

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ויקחו אליך פרה אדומה תמימה

And they shall take a completely red cow which is without blemish. (19:2)

The Aderes Elyahu cites a yalkut that posits, Parah zu Yisrael; “Parah (Adumah), this is Yisrael.” Apparently, Chazal identify a metaphysical connection between the Parah Adumah and the Jewish People. Horav Mordechai Ilan, zl (Mikdash Mordechai), observes that Klal Yisrael demonstrated their spiritual mettle when they stood by Har Sinai and proclaimed, Naaseh v’nishma; “We will do and we will listen.” Hashem offered the Torah, with all of its qualities and demands, to which we committed ourselves without question. Hashem had previously offered this gift to the other nations, who had rejected it. They felt that the Torah’s demands did…

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ויהי אנשים אשר היו טמאים לנפש אדם ולא יכלו לעשות הפסח... ויאמרו... אנחנו טמאים... למה נגרע לבלתי הקריב את קרבן ד' במעדו

There were men who had been contaminated by a human corpse and could not make the Pesach-offering… they said, “We are contaminated… why should we be diminished by not offering Hashem’s offering in its appointed time?” (9:6,7)

A debate in the Talmud (Succah 25a) concerns the identity of the men who were contaminated. Rabbi Yosi HaGlili says that they were the pallbearers of Yosef’s coffin. Rabbi Akiva says they were Mishael and Elitzafan, who were occupied with the corpses of Nadav and Avihu. In any event, these were not ordinary Jews who wanted to display their religious commitment. These were men who were sincerely concerned about being left out as the nation celebrated the offering of the Korban Pesach. We wonder what these men were thinking. They were fully aware of their situation: they were tamei –…

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איש איש כי תשטה אשתו ומעלה בו מעל

Any man whose wife shall go astray and commit treachery against him. (5:12)

The Aseres HaDibros, Ten Commandments, mentions adultery as one of the cardinal sins for which one must sacrifice his life rather than transgress it. Yet, surprisingly, throughout the parshah of sotah, the wayward wife, no mention is made of the woman’s transgression against Hashem. Never is the phrase, mo’alah maal b’Hashem, mentioned. It is against the husband. This leads us to suggest that the egregious nature of the sin of adultery is its destruction of the marriage bond. As a result, it is a transgression against Hashem. First and foremost is what the sotah does to the institution of holy…

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ולא יתן עליו לבונה

And he shall not put frankincense upon it. (5:15)

Rashi explains that the ingredients which comprised the Minchas Sotah were unlike that of other Menachos. The sotah’s Minchah used barley, which is eaten by animals, as opposed to wheat, which is consumed by humans. Her base actions were indicative of someone who had gravitated more to the animal sphere. There was no oil, since oil is the symbol of light, and the sotah acted in darkness. Last, there is no frankincense because the Hebrew word for frankincense is levonah, which is the term the Torah uses to describe our Imahos, Matriarchs. Implied by the lack of frankincense is that…

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וזכרתי את בריתי יעקוב ואף את בריתי יצחק ואף את בריתי אברהם אזכר והארץ אזכר

I will remember My covenant with Yaakov, and also My covenant with Yitzchak, and also My covenant with Avraham will I remember and I will remember the Land. (26:42)

Noticeably, the Torah mentions the word “remembering” (v’zacharti, ezkor) only in connection with Avraham Avinu and Yaakov Avinu. Rashi explains that “remembering” is not necessary with regard to Yitzchak, because afro, the ashes, of Yitzchak appear before Hashem as they rest upon the Mizbayach. [This, of course, refers to ashes of the ayil, ram, which was offered in place of Yitzchak.] Veritably, the concept of “remembering” with regard to Hashem is unimaginable. He does not require a symbol to remind Him of anything. Hashem does not forget. If so, the issue is not why remembering is not mentioned by Yitzchak,…

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לא יבקר בין טוב לרע ולא ימירנו ואם המר ימירנו והיה הוא ותמורתו יהיה קדש

He shall not distinguish between good and bad and he shall not substitute for it, and if he does substitute for it, then it and its substitute shall be holy. (27:33)

The Torah addresses the laws of maaser beheimah, tithing of animals. Unlike other offerings, for which it is most appropriate to select the choicest animal, the tithe is left purely to chance. Even if the tenth animal to be selected is blemished and thus disqualified from being offered on the Altar, it remains maaser. It is consecrated and may be used only for food. One may neither work with it, nor shear its wool. If, however, he does substitute it (temurah) for another animal, it and its substitute are both holy. Once sanctified, it remains so. Horav Tzvi Hirsch Ferber,…

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