Dvar Torah Parshat Evek 2008 5768 דבר תורה פרשת עקב

Moshe continues his talk to the people in the Wilderness before they enter into the Promised Land. He tells them that Hashem asks them only to follow His Mitzvot and to adhere to His teachings. Then he adds a phrase that seems superfluous. In describing Hashem he says to them: ASHER LO YISA PANIM VELO YIKACH SHOCHAD, “…He does not show favor and does not accept a bribe.” (Deut. 10,17)

What exactly are we being told? Is there any kind of bribe that we can offer to Hakadosh Baruch Hu? What exactly can we be suspected of offering from man to Hashem that would have any meaning?

The Sifre deals with this matter and explains it as follows: “The merits a person earns are never exchanged for transgressions and transgressions are never exchanged for merits.” (Sifre Deut. 33;6)

Someone who has many Mitzvot and he transgresses and performs an Avera, he might think that his Mitzvot will compensate for his Avera. What Moshe is saying is that Hashem cannot be bribed with the Mitzvot to overlook the Avera. He will be awarded for the Mitzvot but will also be punished for the Avera. A wrong can never be corrected with a right.

Dvar Torah Parshat Va’etchanan 2008 5768 דבר תןרה פרשת ואתחנן

During Tisha BeAv we read a Biblical portion that comes from this week’s Sidra. We read: KI TOLIDU BANIM UVNE VANIM VENOSHANTEM BA’ARETZ, “When you shall give birth to children and children’s children, and you shall be long in the land, and you shall become corrupt…” (Deut. 4,25) A Rabbi explained this passage in a very unique way.

He said, if you have children and grandchildren and they look upon you as having been living long in the land and have already passed your age of understanding, that is, they look upon you as from a different generation and a different type of life, then it is an indication that they have become corrupt. It is a sign that they have rejected your way of life and your teachings. They are seeking a new lifestyle, inconsistent with your ideals.

Judaism teaches us to respect our elders and not to reject their teaching. What they have to say may sound strange to you but they speak from experience and have much to contribute to your lifestyle.

Dvar Torah Parshat Devarim 2008 2768 דבר תורה פרשת דברים

Moshe opens his discourse with Bnei Israel and tells them that Hashem: BERACHACHA BECHOL MA’ASEH YADECHA, “Hashem has blessed you in all the works of your hand”. (Deut. 3,7) The Midrash says, “Perhaps you will think that you will sit by idly and Hashem will bless you. Therefore the Torah says ‘in all the works of your hand’. If one works, he is blessed. If one does not work, there is no blessing.” Mid. Yalk. (80

A person is obligated to be a productive member of society. Sitting back safely and hoping for miracles is not an acceptable lifestyle. The Halacha tells us that a gambler is disqualified from giving testimony in court. Such a person is not a contributor to society. He gambles and expects to gain, not through his efforts, but through chance or a miracle from Hashem.

Moshe promises the blessings of Hashem on the work of our hands. If we do, we will be helped. If we expect things to fall our way on a silver platter it will not happen. We all know the expression: “G-d helps those who help themselves.”

Dvar Torah Parshat Masey (Masei) 2008 5768 דבר תורה פרשת מסעי תשס”ח

In the Portion of Masey we are given a list of all the places that Bnei Israel traveled and camped when they left Egypt on their way to the Promised Land. In one particular verse we read that they journeyed from Marah and they came to Eilim where, we are told, there were SHTEIM ESRE EINOT MAIM, “…twelve wells of water”.(Num. 33,9)

They had come from Marah. The name means bitter and the place was so named because of the fact that the waters there were bitter. When the Israelites got there they complained to Moshe that they had no water and Moshe was instructed by Hashem to cast a tree into the water. When he did so the waters became drinkable.

The Chafetz Chaim pointed out that had the people had a little patience they would have come to Eilim where there were twelve wells and plenty of water. He makes the point that people should not be impatient. With a little SAVLANUT many of our problems could be solved.

Dvar Torah Parshat Matot (Matos) 2008 5768 דבר תורה פרשת מטות

The opening passage of this week’s Torah reading speaks about the obligation to fulfill one’s word when he makes a NEDER or a vow. The Torah disparages making vows. Chazal consider making vows as if one sins. On the other hand, when a vow is made then it is obligatory upon the person to fulfill his commitment.

There is a way, however, to nullify a vow. One has to go to a Bet Din constituted for this purpose and they can nullify the vow under certain conditions. The person has to regret having made it or because of certain circumstances he finds it too difficult to carry out.

My Rebbi, Harav Y.B. Soloveitchik, made and insightful observation. He said that nullifying a vow is similar to one who does TESHUVA or repents his actions of a specific transgression.

When one nullifies a vow he does so for one of two reasons as pointed out above. He either finds he cannot carry out his commitment because of conditions that have developed or he has a different mindset now and regrets having made the vow.

The same is true when one does TESHUVAH. He does so because he does not like the consequences of his actions and what it does to his life-style or because he has an inner change of heart and recognizes that these actions are not consistent any longer with his mental and spiritual feelings. He thus regrets his way of life and wants to nullify his old manner and start anew through TESHUVA.