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And you will return unto Hashem, your G-d, and listen to His voice, according to everything that I command you today. (30:2)

Ideal repentance is not motivated by fear, but by love, preceded by an intellectual appreciation of what a Torah way of life revolving around a profound belief in Hashem can do for a person. Unquestionably, Teshuvah, return/repentance, is a major step for anyone to undertake. This is, of course, especially true when one returns from a life of total assimilation and alienation. A word of warning, however, is in order: Teshuvah is much more than a step. It is a lifelong process that must continually grow as one’s commitment becomes stronger and more concrete. All too often, people begin the…

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The hidden things (sins) are for Hashem, our G-d, but the revealed things (sins) are for us. (29:28)

If ever there has been a pasuk that addresses the ills of contemporary society, it is this one. On all levels of exegesis, it speaks to us and the issues which plague many of us. Simply, the Torah is addressing those who contend that they cannot be held responsible for those Jews who sin covertly, who conceal their miscreancy, often under a façade of righteousness. Not only are they not sinners – they are righteous! How dare anyone impugn their spiritual integrity? Hashem’s response is quite forward: Do not worry about them. The hidden sin(s) are in My domain. I…

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If you will not be careful to perform all the words of this Torah… to fear this honored and awesome Name: Hashem your G-d. (28:58)

The Torah is admonishing us to guard the Torah by observing its tenets, the mitzvos which  Hashem  has given  us.   A lack  of observance  is indicative  of a lack  of fear concerning the awesome Name of Hashem. The Torah intimates that Torah observance is intrinsically connected to a Jew’s reverence and fear of Hashem. One who understands and reflects on the awe-inspiring, exalted nature of Hashem simply must respond with total observance and complete devotion to His Torah. There just cannot be any other way. To acknowledge the awesome nature of Hashem is to fear Him. To fear Hashem is to…

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All these blessings will come upon you and overtake you, if you hearken to the voice of Hashem, your G-d. (28:2)

The word v’he’sigucha, “will overtake you,” is enigmatic. Are we running from blessing, that it must overtake us? If that is the case, let us stop running! The answer is simple. At times, a person thinks he is chasing blessing, when, in truth, what he is pursuing is far from a blessing. What he thinks is beneficial and fortuitous could actually catalyze his downfall. Thus, the Torah tells us that the blessing, the real blessing – the one which we mistakenly thought was not a blessing – will overtake us, even though we have done everything to prevent it from…

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Justice, justice shall you pursue. (16:20)

Rashi explains the Torah’s enjoinment that we pursue justice as a demand that we seek out the most competent, knowledgeable court of law to adjudicate our dispute with another Jew. Sifsei Chachamim adds that, even though the case we have can really be listened to by any decent court of law, the claimant has an obligation to go out of his way to seek the most learned, qualified, impartial bais din available. A din Torah is often “cut and dry.” Reuven owes Shimon, so all that is necessary is a judge who is not “blind,” and who has the courage…

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They shall judge the people with righteous judgment. (16:18)

The simple meaning of this command is that the judges who are appointed to adjudicate various disputes should do so with integrity and righteousness, acting with impartiality in maintaining a system of justice that is above reproach. The Midrash Tanchuma adds that the appointed judges were to intercede before Hashem on behalf of the Jewish People and find merit for them. While this is certainly a noble calling, the choice that the Midrash presents as an example of a leader who exemplifies the trait of seeking merit in behalf of Klal Yisrael is enigmatic. The fifth Shofet, judge of the…

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See/Behold, I set before you today a blessing and a curse. (11:26)

When one peruses Jewish history, it is apparent that the pendulum of Jewish fortune swings  to  extremes.  We have been  blessed  with  either  incredible prosperity  or drastic misfortune. Even concerning the individual, one is either highly successful, very observant, or sadly, the extreme opposite. While it may not be obvious to the casual observer, if one were to cogently look at life, he would see that for the Jew, life is either about ceaseless blessing or unbearable curse. Even with regard to sin, the Torah relates in the parsha of Krias Shema: He’shamru la’chem pen yifteh levavechem – v’sartem, va’avaditem…

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See/Behold, I set before you today a blessing and a curse. (11:26)

One of the basic tenets of Judaism is that man is equipped with the ability to discern between good and bad, right and wrong. He is also equipped with the capacity to choose right over wrong, good over evil. Contrary to popular opinion, man is not destined to do bad, to veer to the wrong side of the truth. If he does so, it is purely of his own volition, and not due to a predetermined GPS within his psyche that always steers him to do evil. The Torah says, “See/Behold, I set before you today a blessing and a curse.” Towards…

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You shall teach them to your children to discuss them. (11:19)

The words, l’daber bam, “to discuss/speak in them,” are a key to understanding the essence of a father’s obligation of limud haTorah to his son. In the Talmud Bava Basra 60b, Chazal relate the story of two litigants that came before Rabbi Yanai – with a halachic dispute. One litigant insisted that Rabbi Yanai require his disputant to cut the branches of his tree which were encroaching on his property. The sage heard their arguments and asked them to return the next day for his rendering of judgment. As soon as they left, Rabbi Yanai quickly ran home to cut the…

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You shall cut away the barrier of your heart, and no longer stiffen your neck. (10:16)

The Torah is speaking metaphorically. The heart is the seat of emotion and desire. As long as one has not cut away the spiritual dross that surrounds his heart, his trend towards sinful behavior continues unabated. If one addresses his impulses and desires, puts them in check, he weakens their ability to cause him to gravitate towards sin. Ibn Ezra puts it, “One must distance himself from the thick and heavy desires (that weigh down on him) like an orlah, uncircumcised foreskin. Alternatively, it might mean that one should purify his heart, so that he understands the truth.” Essentially, Ibn…

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