פ’ משפטים תשע”ט

Volume 27, Issue 6

INSIGHTS from the SEDRA

Insights from the Sedra is a project of the Scholar’s Kollel of Great Neck. It aims to provide several questions and answers about the Sedra, culled from various commentaries, including the following: Baal Haturim, Darash Moshe, Vedebarta Bam by Rabbi Moshe Bogomilsky, Torah Treasures by Dov Furer, Wellsprings of Torah by Alexander Friedman, and Kol Dodi by Rabbi Dovid Feinstein, Great Torah Lights by Rabbi Yitzchak Meir Goodman, Something To Say by Dov Wasserman, The Vilna Gaon, Growth Through Torah by Zelig Pliskin and The Call of the Torah.

ואלה המשפטים אשר תשים לפניהם

“And these are the ordinances that you shall place before them…”(21:1)

Rashi notes that whenever a connecting letter vav precedes the word אלה, these, it implies a continuation of the previous subject – in this case, the Ten Commandments. Accordingly, the presence of the letter vav at the beginning of this parsha is a declaration that just as the Ten Commandments were received at by Israel at Mount Sinai, so were the laws presented here.

Thus, at the very onset of the discussion of the civil code, which began with this parsha, the Torah reminds us that all Jewish law is of Divine origin. For justice, the basis of law, we cannot depend upon man’s heart but rather on the guidance of G-d, as King David declared, Justice looks down from heaven (Psalms 85:12). It emanates from Hashem, who is its only source. This inability of man to know the essence and nature of justice on his own stems from man’s limited understanding of himself and others, in comparison to the all-knowing view of Hashem.                          (Kol HaTorah)

שלם ישלם שור תחת השור

“He shall surely pay an ox for an ox…” (21:36)

A verse earlier states that if someone injures another person he should be punished an eye for an eye. We can derive from a gezeirah shavah that the verse does not mean literally that the attacker will be blinded. That verse states, an eye “for” an eye. Our verse, too, says, He shall surely pay an ox “for” an ox. The common word “for” teaches that just as our verse clearly is talking about a monetary payment, so too the verse about injuring a person is talking about a monetary payment.                                                                                                                                (Teachings of the Talmud, Bava Kamma 84a)

אם כסף תלוה את עמי את העני עמך

“When you lend money to My people, to the poor person who is with you shall you lend.” (22:24)

A careful reading of our verse teaches us the priorities we should have in financially helping others. If there is a choice between giving charity to a member of “My people” or someone from a different nation, Hashem’s people come first.

If there is a choice between lending to a rich person or a poor person, “the poor person” comes first. If there is a choice between lending to a poor person from your family or a poor person from your city, the poor of your family who are “with you” come first. Relatives are considered closer even if they live farther away.

If there is a choice between lending to a poor person from your city or a poor person from elsewhere, the poor who are “with you,” in your city, come first.                                                                                                                                                                                  (Teachings of the Talmud, Bava Metzia 71a)

ועבדתם את ה’ אלקיכם וברך את לחמך ואת מימיך

“And you shall serve G-d, your G-d, and He shall bless your bread and your water.” (23:25)

QUESTION: Why does the verse begin “va’avadetem” – “you (plural) shall serve” – and conclude “lachmecha ve’et meimecha” – “your (singular) bread and water”?

ANSWER: Our Sages speak very highly of tefilah betzibur – davening with a minyan. The word “tzibur” (צבור) is an acronym for “צדיקים בינונים ורשעים” – “righteous, intermediate, and wicked.” Individually, one may not be worthy that Hashem grant him desires. However, the zechut of the multitude can help pull through even those who in their own right are lacking merits. The Torah is advising that if you want Hashem to bless “lachemcha” – “your bread” – with abundance, this can be accomplished through “va’avadetem” – praying betzibur – and the zechut of the many will stand you in good stead.                                                                                                              (Vedebarta Bam)

ואתן לך את הלחת האבן

“And I shall give you the stone tablets…” (24:12)

We learn from our verse that the entire Torah, Written and Oral, was given to Moshe at Sinai. Each phrase in our verse refers to another part of the Torah:

• לחת – Tablets – This refers to the Ten Commandments.
• תורה – Torah – This refers to the Five Books of the Torah.
• והמצוה – And the commandment – This refers to the Mishnah.
• אשר כתבתי – Which I have written – This refers to the Nevi’im and Ketuvim.
• להורתם – To teach them – This refers to the Gemara.                                 

              (Teachings of the Talmud, Brachot 5a)

For future sponsorship opportunities or to receive this publication, please call Steve Zuckerman at 516 652 5266 or email zkster@aol.com or Rabbi Lichter at ilichter@gns.org. Sponsorships in memory of or in honor of someone are $50.00 per issue. n

פ’ בשלח תשע”ט

Volume 27, Issue 4

INSIGHTS from the SEDRA

Insights from the Sedra is a project of the Scholar’s Kollel of Great Neck. It aims to provide several questions and answers about the Sedra, culled from various commentaries, including the following: Baal Haturim, Darash Moshe, Vedebarta Bam by Rabbi Moshe Bogomilsky, Torah Treasures by Dov Furer, Wellsprings of Torah by Alexander Friedman, and Kol Dodi by Rabbi Dovid Feinstein, Great Torah Lights by Rabbi Yitzchak Meir Goodman, Something To Say by Dov Wasserman, The Vilna Gaon, Growth Through Torah by Zelig Pliskin and The Call of the Torah.

דבר אל בני ישראל ויסעו

“Speak to the Children of Israel and let them journey forth…” (14:15)

                The Gemara (Sotah 37a) tells the story that led up to our verse. Hashem commanded the Jews to go forward into the sea, and it would split for them. However, only the tribe of Yehudah, led by Nachshon ben Aminadav, trusted in Hashem, and jumped into the sea. While this was happening, Moshe was saying a long prayer to Hashem to save the Jews.

Hashem said to Moshe, “My dear ones (Nachshon and his tribe) are drowning in the sea and you are saying a long prayer to Me? This is not the time for  prayer!” Moshe said to Hashem, “What then should I do?” Hashem answered Moshe with the words of our verse and the next one: “Speak to the Children of Israel and let them journey forth! Lift up your staff and stretch out your hand and split it, and the Children of Israel shall come into the midst of the sea on dry land.”     (Rabbi Munk)

ואתה הרם את מטך ונטה את ידך על הים

“Take up your staff and raise your arm above the sea.” (14:16)

The splitting of the Sea of Reeds was a miraculous and supernatural event. Yet there had to be a natural action to “ignite” the miracle; G-d instructed the people to journey forward and Moshe to lift his staff over the water. G-d always demands some human act first and only then does He perform miracles.

This is because events that occur without our involvement do not truly affect us. Only when we expend some effort do we appreciate G-d’s miracle. The same applies in all areas of life. Asking for G-d’s  blessing is not sufficient; we must make some effort that can serve as a conduit for the blessing.                                                                                                                                                      (Likutei Sichot)

שם שם לו חק ומשפט

“There He established for the nation a decree and an ordinance…” (15:25)

At Marah, Hashem commanded Bnei Yisrael to observe ten mitzvot even before the Torah was given. These include: the seven mitzvot given to the sons of Noach, the mitzvah to establish courts, the mitzvah to observe Shabbat, and the mitzvah to honor one’s parents.

We learn that they were given the mitzvah to set up courts from our verse, which states, “There (in Marah) He established for (the nation) a decree and an ordinance. This means that Hashem commanded the Jews to set up courts that would judge and enforce the decrees and laws of the Torah.                                                                                                     (Sanhedrin 56a – The Call of the Torah)

כאשר צוה ה’ אל משה

“As Hashem had commanded to Moshe…” (16:34)

Here the verb צוה, commanded, is followed by the preposition אל, to. This is the only time this construction occurs in the Torah and it implies that the command was addressed to Moshe personally (see Malbim). Indeed, the Talmud (Taanit 9b) records that the gift of manna was earned by the merit of Moshe. Accordingly, on the seventh of Adar, the day of Moshe’s death, the manna ceased (Rashi, v. 35).

Indeed, when the manna began to fall, Moshe originated the ברכת המזון. He authored the first blessing – ברכת הזן – which is the oldest prayer we recite (Brachot 48b). Divine Providence reveals itself in two forms: השגחה כללית, general supervision over the world, exalted in this benediction by the words הזן את העולם כלו – Who nourishes the entire world, and השגחה פרטית, individual supervision, which relates to each person’s private needs and concerns, expressed in the words הוא נתן לחם כל בשר, He gives nourishment to all flesh. Both ideals emanate from G-d’s infinite love – כי לעולם חסדו, for His kindness is eternal. Our awareness of Hashem’s ever-present Providence gives us confidence in the future for we know that Hashem sustains His creatures  –  ומכין מזון לכל בריותיו אשר ברא – He prepares food for all His creatures which He created.                                                                                                                                                                                                   (Rabbi Munk)

והיה כאשר ירים משה ידו וגבר ישראל וכאשר יניח ידו וגבר עמלק

“And it came to pass when Moshe holds up his hand, then Israel prevailed; and when he let down his hand, then Amalek prevailed.” (17:11)

                It is not written and when Moshe held up his hand, but when he holds up his hand, meaning that in every generation when Moshe lifts up “his hand”, meaning upholding the strength of the Torah, then Bnei Yisrael will prevail, and if they do not uphold the Torah, then heaven forbid, Amalek will prevail.                                                                                                                                          (Chafetz Chaim)

This week’s Divrei Torah sheet is sponsored by Dr. Irvin & Florence Spira in honor Mr. Mark Twersky. For future sponsorship opportunities or to receive this publication, please call Steve Zuckerman at 516 652 5266 or email zkster@aol.com or Rabbi Lichter at ilichter@gns.org. Sponsorships in memory of or in honor of someone are $50.00 per issue. :