The Lidrosh Torah Audio Blog

Hold-Up's Are Good

Rabbi Elazar Meisels — Thu, 30 Aug 2007 08:43:00 GMT

“’Accursed is whoever will not uphold the words of this Torah to perform them;’ and the entire people shall say, ‘Amen.’” 27:26

Whoever Does Not Uphold - Here, he encompasses all of the Torah in its entirety, which they accepted by an imprecation and an oath. – Rashi
Who Does Not Uphold – Every Jew must accept the Torah’s validity in full, and must not claim that even one of the commandments is no longer relevant. This curse however, is not pronounced upon one who merely commits a sin, rather, on one who denies that a part of the Torah is G-d given or applicable. This curse also applies to one who can have a positive influence on others but remains unconcerned with their spiritual welfare and fails to assist them. - Ramban

Studying and observing Torah is a vital aspect of Judaism, but monumental as those accomplishments may be, it doesn’t end there. Everyone is obligated to do all in their power to “uphold” the words of Torah so that others can learn from them as well. This includes offering financial support to Torah institutions, volunteering of ones time to study with others, and behaving in a manner that reflects positively on those who study Torah. Failure to live up to ones’ potential in any of these areas, is tantamount to failing to uphold the words of Torah.

No Expiration Date

Rabbi Elazar Meisels — Thu, 30 Aug 2007 08:42:00 GMT

“This very day, Hashem, your G-d, commands you to perform these statutes and the laws; and you shall observe and perform them wholeheartedly and with all your being.” 26:16

This Very Day - Each day let these words appear novel to you, as if, on that very day, you had been commanded to perform them. - Rashi

These words were spoken forty years after the Jews stood at the foot of Mt. Sinai, received the Torah, and spent the next forty years studying them. How could Moshe suggest that the people view them as something novel? Moshe’s point was not merely to suggest that we pretend that we’ve never heard these words before, but rather, to emphasize the timelessness of the words of Torah. The people were about to leave the desert and enter Eretz Yisroel where conditions would be altogether different. Yet, the words and ideas of the Torah were equally relevant in the Land of Israel, as they were in the desert. The same is true for each new land, culture, and time period in which we find ourselves. The words of Torah transcend time and location.

Judging Our Leaders

Rabbi Elazar Meisels — Thu, 30 Aug 2007 08:42:00 GMT

“You shall come before the kohein who will serve during those days and you will say to him, “I declare today to Hashem, your G-d, that I have come to the land that Hashem swore to our forefathers to give us.” 26:3

Before The Kohein Who Will Serve During Those Days – These words teach us that this obligation extends only to a time when there is a functioning Kohein Gadol [High Priest.] – Ibn Ezra - Abraham ben Meir ibn Ezra (1093-1167)
The Kohein Who Will Serve During Those Days – And you may not wait until a relative is installed as Kohen Gadol so that your gifts can go to him instead. – Chizkuni�-�Rabbi Chizkiyah ben Manoach Chizkuni circa 1250
Before The Kohein Who Will Serve During Those Days – You have no one except the kohein who serves during your time, as he is – Rashi (Rabbi Shlomo Yitzchaki) �

Rashi points out that we may not refuse to perform this mitzvah due to our disappointment in the spiritual level of the Kohen Gadol, even if that disappointment is well founded. Each generation merits leaders specific to the challenges of that generation, and not necessarily would an earlier and more scholarly leader, have been as effective as the current leader. Another important idea can be gleaned from this, as well. Regardless of how saintly our leaders may, or may not be; that is never an excuse to cease practicing Mitzvos. Our obligation to serve Hashem transcends the personal morals of our spiritual leaders.

Minority Status Is Nothing To Fear

Rabbi Elazar Meisels — Sun, 05 Aug 2007 18:23:00 GMT

“Perhaps you may say to yourself, ‘These nations are far more numerous than I, how can I inherit them?’ Do not fear them. Remember well what Hashem, your G-d, did to Pharaoh and to all the Egyptians.” 7:17, 18

Perhaps You May Say To Yourself – When you reflect on how numerous they are in comparison to the Jewish people, let it not inspire fear. Rather, recognize that indeed, the only way we could possibly be victorious, is via Divine assistance. Furthermore, this special assistance is something that we can feel comfortable relying upon, as we’ve seen how reliable and effective it is, during the events in Egypt where Hashem destroyed the mighty Pharaoh and his army. – Sforno� - Rabbi Ovadiah Sforno,� 1475-155��

Sforno admonishes us to feel not fear, but confidence, when confronting our numerous enemies, because we know that we can rely upon Divine assistance. Although this verse speaks specifically of times past, the lesson is as pertinent today as it was then. If our goal is to live in the Land of Israel and abide by His Torah, we can feel safe and secure regardless of how many of our enemies openly express their desire to “drive us into the sea.”

For How Long Our Land?

Rabbi Elazar Meisels — Sun, 05 Aug 2007 17:25:00 GMT

“Do not think in your heart, when Hashem, your G-d, crushes them before you, saying: ‘Because of my righteousness Hashem brought me to inherit this land, and because of the wickedness of these nations Hashem is expelling them before you. Not because of your righteousness and the uprightness of your heart are you coming to inherit their land. Rather, because of the wickedness of these nations is Hashem, your G-d, expelling them before you, and in order to fulfill the promise that Hashem swore to your forefathers: Avraham, Yitzchak, and Yaakov.” 9:4, 5

Do Not Think In Your Heart – When you see how unusually successful you are in the wars against them and recognize Hashem’s involvement in the matter, do not delude yourself into thinking that it’s all in your own merit… – Sforno

Even before we ever entered the land for the first time, the Torah already cautioned us against thinking that our entitlement to the Land of Israel is an inalienable right. It isn’t, and never was. We’re there owing to a combination of factors, some out of our control, but others very much within our jurisdiction. The biggest mistake a Jew can make is to think that regardless of how we act, the Land is ours simply because we were born to a Jewish mother.

Calling Evil By Another Name

Rabbi Elazar Meisels — Sun, 05 Aug 2007 17:24:00 GMT

“Do not bring abomination into your house [lest] you become cheirem [banned] like it; thoroughly revile and abominate it, for it is cheirem [off-limits].” 7:26

Do Not Bring Abomination Into Your House – In it’s most literal sense, this verse contains a prohibition against allowing idols to be present in ones home [even if he will not worship them.] Our sages explain that this also includes even renting one’s home to one who will practice idolatry within it. – Talmud
Do Not Bring Abomination Into Your House – The word “Cheirem” contains letters that spell Rama”ch and have a numerical equivalent of 248, which corresponds to the number of limbs in a person’s body. This teaches us that for the sin of allowing idolatry into ones home, he will be punished through his entire body. If one repents however, then he can count on Divine mercy to erase his offense and this is symbolized by the word Racheim [mercy], which is what emerges from these letters when they are rearranged. – Baal Haturim
Thoroughly Revile And Abominate It – Idolatry is so vile, offensive, and harmful, that we must not tolerate it in any form whatsoever. It should not even be referred to by its proper name. Rather, a pejorative term that pokes fun at its name is more appropriate for such an unwelcome presence in our midst.

It is rather difficult for us to imagine just how offensive idolatry is given that we don’t often encounter it in modern times. Yet, given the Torah expends so much effort decrying its worship, even according it prestigious mention in the Ten Commandments, we can surmise that it was not only a false approach to life, but also highly dangerous and unproductive. In order to ensure that we would never be ensnared by it, the Torah bids us to mock and thoroughly reject it in any form whatsoever. What this approach lacks in political correctness, it more than makes up for with its strict insistence on moral integrity.

No Strength In Numbers

Rabbi Elazar Meisels — Fri, 20 Jul 2007 09:54:00 GMT

“They took in their hands some fruit of the land and brought it down to us. They brought back word to us and said, ‘Good is the land that Hashem, our G-d, is giving us.’ ” 1:25

Good Is The Land That Hashem…Is Giving Us – Who were the ones who said this? Yehoshua and Calev – Rashi
Good Is The Land – If Yehoshua and Calev alone spoke well of the land, why should the people have listened when all the others spoke negatively of the land, and they too, were reputed to by righteous and trustworthy people? The answer is that originally they all spoke well of the land. The other spies however, argued that while the land was indeed wonderful, the natives were too strong to vanquish. Yehoshua and Calev contended that this was not so, and almost succeeded in convincing the people. It was at that point that the ten spies began to speak negatively of the land when not in the presence of Yehoshua, Calev, and Moshe. Based on their earlier positive reports, the people should have maintained their desire to enter the land and retained their faith in Hashem’s ability to help them overcome the inhabitants of the land. – Ramban

Principal among the numerous lessons worth extracting from the tragic story of the Meraglim (spies), is the idea that when a Jew knows the truth, he must not allow himself to be swayed by the masses who advocate otherwise. Human nature tends to place considerable weight on numbers, whereas Judaism teaches that rarely are numbers reliable indicators of right and wrong. Yehoshua and Calev’s opinion may have been in the minority, but the people knew the truth and should not have allowed themselves to be swayed by the popular opinion.

From Rags to Riches and Back Again

Rabbi Elazar Meisels — Fri, 20 Jul 2007 09:53:00 GMT

“These are the words that Moshe spoke to all of Israel, on the other side of the Jordan, concerning the Wilderness, concerning the Aravah…and Di Zahav. ” 1:1

And Di Zahav - He admonished them about the golden calf they made because of the abundance of gold they had accumulated, as it is said, "I gave them silver and gold in abundance, they made it into a Baal [Hoshea 2:10]." - Rashi

A large portion of Parshas Ki Sissah was devoted to discussing the complex attitudes and motives behind the sin of the golden calf. In this verse, Moshe Rabbeinu introduces us to yet another contributing factor for their failure. This excuse, while not as complex as the others, also played a significant role in inspiring their failure. In short, Moshe explained that they were overwhelmed by their newfound wealth. Within a matter of days they went from rags to riches, and were wholly unprepared to deal with their new reality and its attendant temptations. Certainly there were philosophical motives for their actions as well, but this factor is one that could not be ignored. Interestingly, while many of their initial struggles no longer pertain to us in their original form, the illicit inducements of excess materialism still plague us to this very day.

The Other Side of the Story

Rabbi Elazar Meisels — Fri, 20 Jul 2007 09:52:00 GMT

“These are the words that Moshe spoke to all of Israel, on the other side of the Jordan, concerning the Wilderness, concerning the Aravah, opposite the Sea of Reeds, between Paran and Tofel, and Lavan, Chatzeiros, and Di Zahav. ” 1:1

These are the words - Because these are words of rebuke, and because Moshe intended to recount here all the places where they angered the Almighty, he therefore said these words in an obscure manner and only intimated that they sinned in these places. This was done in order to uphold the honor of the Jewish people. - Rashi

In addition to serving as a model for how to offer effective rebuke, there may be another reason behind the indirect presentation. Perhaps Moshe was pointing out that some of these sins were not nearly as deliberate and overt as one may be led to believe from the Torahs’ earlier accounts of them. Sometimes a sin can be a deliberate act of defiance, and sometimes it can be as subtle as an improper thought, motive, or attitude. While the latter is certainly undesirable as well, in terms of severity, they are nevertheless, a far cry from the more blatant forms of sin.

No Strength In Numbers

Rabbi Elazar Meisels — Tue, 17 Jul 2007 17:42:00 GMT

“They took in their hands some fruit of the land and brought it down to us. They brought back word to us and said, ‘Good is the land that Hashem, our G-d, is giving us.’ ” 1:25

Good Is The Land That Hashem…Is Giving Us – Who were the ones who said this? Yehoshua and Calev – Rashi
Good Is The Land – If Yehoshua and Calev alone spoke well of the land, why should the people have listened when all the others spoke negatively of the land, and they too, were reputed to by righteous and trustworthy people? The answer is that originally they all spoke well of the land. The other spies however, argued that while the land was indeed wonderful, the natives were too strong to vanquish. Yehoshua and Calev contended that this was not so, and almost succeeded in convincing the people. It was at that point that the ten spies began to speak negatively of the land when not in the presence of Yehoshua, Calev, and Moshe. Based on their earlier positive reports, the people should have maintained their desire to enter the land and retained their faith in Hashem’s ability to help them overcome the inhabitants of the land. – Ramban

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