Parshat Zot Habracha (Deuteronomy: 33:1-34:12) / Parshat Breishit

1. [Shmini Atzeret]  On this festival, we begin to pray for rain. Rain, in its proper balance, represents blessing for us.  What is the meaning of the fact that rain, our main image for blessing, is not always so pleasant and is sometimes inconvenient for us?

2. [Simchat Torah] On Simchat Torah, we circle the central bimah in the synagogue 7 times while singing and dancing. We are joyous about having received God’s Torah.  On the 7^th circle, we sing, “He who is dressed in righteousness, may He answer us on the day that we call”.  Why do we say that God is “dressed in righteousness” rather than saying that one of His qualities is righteousness?

3. [Hallel] On this festival, we say the whole Hallel after the Amidah, as a prayer of praise to God. “Hallel”comes from the book of Psalms. In the Hallel, it says, “The stone that the builders disliked, has become the main cornerstone”. What does that mean?

4. [Devarim 33:6] “Let Reuven live…”  One of the last things that Moshe does in this world, is that he blesses each tribe of Israel separately. Since the Torah values unity and togetherness so much, why does Moshe emphasize the individual nature of each tribe rather than the unity of the people of Israel?

5. [V’zot habracha] All year round, we have a full week to be involved with the parsha of the week. The parsha of  “V’zot habracha, however, is different. Most years, we have less than a week and sometimes only a few days.  What is gained educationally by starting Breishit immediately after finishing ‘V’zot habracha” on Simchat Torah, even if Simchat Torah is at the beginning of the week?

Commentary

When a person is joyful, he can give life and energy to another person. That is a very important thing, because most people are full of suffering and worries and various types of pain, and they are unable to express what is in their hearts. But when a person comes with a happy face, he can give the other person renewed life, and that is a very significant thing.

–R. Nachman, 1772-1812, Ukraine.

This study page is dedicated to the memory of Rivkah Rochel bat Ya’akov haLevi and Chaya Kornberg, and Yechiel Eliezer ben Yitzchok Meir and Rochel Laya Kornberg

And this study page is also dedicated to the memory of Gad Eliahu ben David and Kochava–Eli Zucker

1. Among the laws of the Sukkah, there are a number of interesting and very strange laws.  Jewish law allows us to imagine a complete sukkah when only part of the sukkah is there.  For example, if the wall of the sukkah comes within 24 centimeters of the ground, we imagine that it is on the ground.  There are many other examples. As long as the technical criteria are met, one could say that the structure of the sukkah only exists in our minds. Is this similar to cheating, or is it a deep understanding of halachah—Jewish law?

• The laws of whether the lulav and etrog are kosher involve many details. In fact, many matters of Jewish law are very detailed.  Many in our tradition say that the Torah is trying to make us into people with expanded minds and wide visions. If so, then why must we be involved in so many details?

• [Sukkot] Rabbi Nachman says that sukkah, and prayer with concentration and the land of Israel all represent the same idea. What do these three commandments have in common?

• Normative Jewish law tells us to spend time in the sukkah and also to sleep in the sukkah (if the weather allows it).  There are Chassidim who do not sleep in the sukkah because they say that the sukkah is too holy for sleeping activities. What might be the philosophical argument between these two points of view?

•  [Haftara: 1^st day: Zecharia 14:9] “…on that day Hashem will be one and His name will be one.”   What is meant by the name of God (Y-H-V-H)? What is meant by “…on that day God will be one and His name will be one”?

Commentary

We say in our prayers, “Spread over us the sukkah of peace”. The sukkah is special to us even though it may be missing parts—it may have only two walls and a small part of the third wall;  the wall may not reach totally down to the ground, and so on. The matter of peace is similar. Peace is precious and positive even if it is not perfect.  One should try to achieve peace even in a partial way—between people, between the individual and the community, or between nations. We pray for peace, even if it’s only like a sukkah (which is not totally perfect). That’s how great peace is.

–R. Avraham Y. H. Kuk, 1865-1935, Lithuania and Israel

This study page is dedicated to the memory of Rivkah Rochel bat Ya’akov haLevi and Chaya Kornberg, and Yechiel Eliezer ben Yitzchok Meir and Rochel Laya Kornberg

And this study page is also dedicated to the memory cof Gad Eliahu ben David and Kochava–Eli Zucker

First Day: (Genesis 21) / (Shmuel I 1:1-2:10)

Second Day: (Genesis 22) / (Jeremiah 31:2-20)

1. Rosh Hashana is the birthday of the world, but is also Judgment Day for the world. We blow the shofar to awaken ourselves, but we also eat apple and honey to celebrate the sweetness of the new year. What should a person’s mood be on Rosh Hashana—fear of judgment or a celebration of life?

2. Maimonides (the Rambam) tells us that we blow the shofar in order to wake ourselves from our spiritual sleep. Why do we try to awaken ourselves in such an emotional and unsophisticated way? Wouldn’t it be more effective to appeal to the mind with an effective reading from the Torah or the prophets?

3. Rosh Hashana begins the “10 days of tshuvah” which end on Yom Kippur. “Tshuvah” really means return—to God, and one’s people and a purer state. What if one never felt that he or she was involved with God or his people or a purer state? To what is he or she returning?

4. [Shmuel I 1:15] In the Haftara for the first day of Rosh Hashana, Chana says, “I have poured out my soul before God”.  We learn many laws of prayer from Chana, and she is a model of prayer for us. Why is this read on Rosh Hashana?  We pour out our soul in front of a dear friend, not in front of a judge. Should we relate to God with fear, as we would to a judge, or with intimacy, as we would to a good friend?

5. [Jeremiah 31:12] In the Haftara for the second day of Rosh Hashana,  Yirmiahu prophesies a messianic vision. In it, he says, “Their soul shall be like a watered garden”. What does it mean to be “like a watered garden”? Why is this a vision of an ideal time?

Commentary

There are two types of “tshuvah”: lower tshuvah and upper tshuvah. In “lower tshuvah”, a person regrets a particular sin or act, confesses to God, and says that he or she will not do it again. In “upper tshuvah” a person says “I want to be closer to God. I want the light of God to shine within me”. Both are necessary, but the most common tshuvah in modern times will be “upper tshuvah”.

–R. Avraham Yitzchak Hacohen Kuk (1865-1935), Lithuania, Israel.

This study page is dedicated to the memory of Rivkah Rochel bat Ya’akov haLevi and Chaya Kornberg, and Yechiel Eliezer ben Yitzchok Meir and Rochel Laya Kornberg

And this study page is also dedicated to the memory of Gad Eliahu ben David and Kochava–Eli Zucker

(Deuteronomy 29:9-31:30) / (Isaiah 61:10-63:9)

 (Slichot)

1. [29:9] “You are all standing today in front of God—your leaders, your tribes…”  Moshe says that all are standing in front of God today to be part of the covenant. Then he mentions all parts of the people specifically. What purpose is served by mentioning each part of the people separately, after we are told that all the people are being addressed?

2. [30:2] “And you will return to God and you will listen to His voice…”  Rav Kuk tells us that we hear the voice of God speaking to us as individuals and as groups, in our everyday lives.  In what ways do we hear the voice of God speaking to us?

3. [31:21]  “…and this song will serve as a witness for them…”    When the Jews will have turned away from God and  bad things will happen to us, this song will help to return us to God.   What qualities does song have that makes it better than stories or declarations to change a person’s attitudes?

4. [Haftara: Isaiah 63:9]  “In all their pain, He was pained…”   Isn’t God higher than pain. What does it mean when we are told that God is in pain when the Jews are in pain?

5. [Slichot] “The soul is yours and the body is your work…” On Saturday night, September 4, we begin saying slichot in order to prepare for Rosh Hashana and tshuvah.  Why do we say, “The soul is yours and the body is your work…”?  It would seem that this does not make us more responsible, it puts all the focus on God. How does saying this prepare us for tshuvah?

Commentary

The main ”listening to the voice of God”, is when one pays attention to the  whole process of life in all of its details…The more the details seem to be coming from an elevated spiritual place…in a clear way, the more a person hears with clarity the voice of God speaking to him—teaching and commanding.

–R. Avraham Y. H. Kuk, 1865-1935, Lithuania and Israel.

This study page is dedicated to the memory of Rivkah Rochel bat Ya’akov haLevi and Chaya Kornberg, and Yechiel Eliezer ben Yitzchok Meir and Rochel Laya Kornberg

And this study page is also dedicated to the memory of Gad Eliahu ben David and Kochava–Eli Zucker

(Deuteronomy 21:10-25:19)

(Haftara: Isaiah 54:1-10)

1. [22:1]   “ …you must return them to your brother.”  The matter of lost articles and their return to their owners is an important issue in halacha and in Chassidut. A complete and rather long tractate in the Talmud is devoted to this topic.  Why is  this matter so important in our social lives and in our psychological-spiritual lives?

2. [22:4] “…lift them up with him.”  The Torah tells us that we must help a person who needs help.  Rashi and other commentaries further tell us that we must help only if the other person also lifts, but not if he expects us to do it all. How is this an excellent model for helping people? Are there times when one should help even if the other person does not take part?

3. There are many commandments of kindness in this week’s parsha. Who is more praiseworthy—the person who is naturally kind or the person who is not naturally kind, but acts in a kind way because he or she is commanded?

4. [Haftara: 54:7,8] God tells us here that His anger is for a moment, but His kindness is forever. The Rambam and other sources tell us that God does not have human qualities (except for kindness and love). If so, what does it mean when we say that God is angry? What is the purpose of God’s anger if He really is kind?

5. [Elul]  In the month of Elul, we blow the shofar every morning after the prayer service. Maimonides tells us that this is in order to wake us up.  What does it mean when we say that we are usually sleeping?

Commentary

[22:4] “You shall not see your brother’s donkey fallen by the way…you will certainly lift it up with him (“hakem takim imo”).

Why is there a repetition in Hebrew of the word “lift it up”?

When a person is helping someone else, he or she is also helping  himself and herself.  By helping another, one is fixing one’s personal qualities so that one becomes or remains honest and loving. One helps the other and also helps oneself.

–The “Sfat Emet”,  Rebbe Yehudah Leib Alter of Gur (1847-1905)

This study page is dedicated to the memory of Rivkah Rochel bat Ya’akov haLevi and Chaya Kornberg, and Yechiel Eliezer ben Yitzchok Meir and Rochel Laya Kornberg

And this study page is also dedicated to the memory of Gad Eliahu ben David and Kochava–Eli Zucker

(Deuteronomy 11:26-16:17)

(Haftara: Isaiah 54:11-55:5)

(Pirkay Avot Chapter 6)

1. [11:26] “Look, I am putting in front of you to-day…”   To hear and understand something seems like a more significant activity than seeing something. Why does this parsha begin with the word “look”, rather than the more usual “shma”—hear or understand? 

2. [15:7] “When there will be a poor man among your brothers…” The Torah tells us that we should give a poor person enough charity to return to his former financial state. Therefore, someone who was previously rich would get much more charity than someone who was previously poor.  What is the logic in this?

3. [Haftara: Isaiah 54:13] “And all your children will be taught by  God…” In this messianic vision, we are told that everyone will be directly taught by God. What is the difference between being taught by God directly and being taught indirectly by God?

4. [Haftara 55:4] “I have made him a witness for the nations…”  How are the Jewish people a witness for the nations. To what are we witnessing?

5. [Pirkay Avot 6:6, 6:8]  Mishna 6 mentions honour (kavod) in a negative way—the Torah is acquired by distancing oneself from “kavod”. However, mishna 8 says that “kavod” is a good quality for a righteous person. Is honour (kavod) a good thing or a bad thing?

Commentary

Even though learning Torah and  performing the commandments of the Torah purify one’s personal qualities and one’s personality, one cannot rely on those things alone. One must also work purposefully on the improvement of one’s character.

–R. Avraham Y. H. Kuk, 1865-1935, Lithuania and Israel.

This study page is dedicated to the memory of Gad Eliahu ben David and Kochava–Eli Zucker

And to the memory of Sarah Beila Kummer bat Yitzchak and Chana, Chaim Yosef Yechiel ben Eliyahu Kummer and Eliyahu and Margaret Kummer

(Deuteronomy 7:12-11:25)

(Haftara: Isaiah 49:14-51:3)

(Pirkay Avot Chapter 5)

1. [8:7]  “God is bringing you to a good land with brooks of water… going out in the valleys and the hills.”   In our literature, the land of Israel represents the ideal state of mind, and its government represents the ideal government—“a light unto the nations” (Yeshayahu 42:6). However, “valleys and hills” seem to represent failures and successes.  How can there be failures if we’re talking about an ideal state of mind and an ideal world?

2. [10:16] “Circumcise the foreskin of  your heart…”  Our texts also talk about the circumcision of the tongue. Our tradition speaks quite naturally about sex and related issues. We, unlike Western culture and religion, do not see sex as “original sin”. On the other hand, we have many restrictions about when sex is permitted and who our sexual partners can be. How can we, at the same time, be so guiltless about sex, and still have so many restrictions?

3. [11:24] “Every place that your feet walk will be yours…”   On a spiritual level, this seems to mean that in the ideal mental state, one will feel comfortable wherever one is. On the other hand, we are expected to be sensitive to injustice—to the weak and the poor. Does being comfortable mean that one will be less sensitive to the moral demands of one’s life?

4. [Isaiah 50:1] “…where is your mother’s document of divorce [from Me]…”  Our relationship to God can be like a marriage, or like a master-servant relationship, or like friends and so on. What factors define our relationship to God at any particular time—is it us, or is it our situation in life or is it tradition or some other factor?

5. [Pirkay Avot 5:10] “There are 7 qualities in a wise person: …he doesn’t interrupt another’s speech, he answers clearly without confusion, he asks according to the subject and answers properly, he answers in the order of the subjects raised…he admits to the truth”.  If a person is not really wise, but has these qualities, does that make the person wiser?

Commentary

Whoever loves true “wholeness” must remove from his heart every trace of arrogance. Arrogance eliminates the grandeur of the spirit. And when arrogance is gone…it leaves behind an impression of joy and true humility.

–R. Avraham Y. H. Kuk, 1865-1935, Lithuania and Israel.

This study page is dedicated to the memory of Rivkah Rochel bat Ya’akov haLevi and Chaya Kornberg, and Yechiel Eliezer ben Yitzchok Meir and Rochel Laya Kornberg

And this study page is also dedicated to the memory of Gad Eliahu ben David and Kochava–Eli Zucker

(Deuteronomy  3:23-7:11)

(Haftara: Shabbat Nachamu: Isaiah 40:1-26)

(Pirkay Avot, Chapter 4 )

1. [4:7] “…listen to the laws and judgments…so you can live and come and inherit the land…”   The mission of the Jews is mainly publicizing one universal God, and spreading the importance of justice and compassion. Our mission can be carried out anywhere. Why do we need a land?

2. [4:30] “…and you will return to God…”  The Torah tells us that after sinning, the Jews will be dispersed all over the world, and then, as a result of their suffering, they will return to God.   Why does returning to God happen through suffering, rather than through positive events and joy?

3. [Haftara,  Isaiah 40:4] “Every valley shall be lifted up and every mountain and hill shall be made low.” This is a vision of the ideal life in  the messianic future.  The Radak, R. David Kimchi, (1160-1235),  says that in messianic times there will be no need to struggle.  Other sources, however seem to say that there will be struggle in the time of messianic consciousness.  Do you think that there will be struggle in the ideal messianic era or not?

4. [Pirkay Avot 4:1] “Who is strong? He who subdues his evil inclination..”  Why does it say, “He who subdues” rather than he who “eliminates”  his evil inclination?

5. [Pirkay Avot 4:1] “Who is strong?  He who subdues his evil inclination…”   The Ba’al Shem Tov says that one should use the evil inclination in the service of God.  How does one use the evil inclination in the service of God?

Commentary

When the longing to be good to everyone becomes intensified in a person,  then he knows that an illumination from the higher realm has come to him.  He is praiseworthy if he prepares a proper place in his heart, his mind, his actions and in all his feelings to receive this elevated light. It is the most precious asset on earth.  Let him hold onto it and not let it go.

R. Avraham Y. H. Kuk, 1865-1935, Lithuania and Israel.

This study page is dedicated to the memory of Rivkah Rochel bat Ya’akov haLevi and Chaya Kornberg, and Yechiel Eliezer ben Yitzchok Meir and Rochel Laya Kornberg

And this study page is also dedicated to the memory of Gad Eliahu ben David and Kochava–Eli Zucker

(Deuteronomy 1:1-3:22)

(Haftara: Shabbat Chazon: Isaiah 1:1-27)

1. [1:13] “Get men who are wise, understanding and knowledgeable…”  The first commandment that Moshe recalled is the appointment of judges and the necessity for justice, honesty and integrity. While justice is very important, one would think that proper beliefs, or devotion to God are more basic values in the Torah. Is justice our most basic value?
2. [1:17] “…don’t be afraid of any man, for the judgment is God’s…”  This pasuk is speaking to a judge. What does it mean?
3. [2:3] “You have circled this mountain (Sinai) long enough. Travel to the north.” Why were the Israelites circling the mountain? What change in mentality is represented by renewing their traveling?
4.  [Haftara: Isaiah 1:11] “What do I need your many sacrifices for? says God.” God tells us through the prophet that He has no pleasure in the festivals and sacrifices if the Jews don’t act morally.  Can giving sacrifices with the right motivation help to make a person moral? What effect are the sacrifices supposed to have on us?
5. [Haftara 1:27]  “Zion shall be redeemed with justice, and those that return to her with righteousness”.  It seems that the collective redemption is dependent on justice, while the individual redemption is dependent on righteousness. Is there individual redemption without collective redemption? What is the difference between justice (mishpat) and righteousness (tzedek)?

Commentary

1:17 “…that which is difficult for you, you will bring it to me…”

When you are in doubt about a specific act, and you don’t know whether it is permitted or not, separate yourself from the pleasure of that act. Then, if you want to know the truth—whether that act is God’s will or not—you will see the truth. 

Bring it to the life-force of God which is within you. Any difficulty in these areas is caused by the fact that the outside world blocks our vision of the truth, but if one attaches oneself to one’s inner spirituality, then the truth becomes clear.

–R. Yehudah Aryeh Leib Alter (1847 – 1905),  Góra Kalwaria, Poland—the Sfat Emet

This study page is dedicated to the memory of Rivkah Rochel bat Ya’akov haLevi and Chaya Kornberg, and Yechiel Eliezer ben Yitzchok Meir and Rochel Laya Kornberg

And this study page is also dedicated to the memory cof Gad Eliahu ben David and Kochava–Eli Zucker

(Numbers: 30:2-36:13)

(Haftara: Jeremiah 2:4-28, 3:4, 4:1,2)

(Pirkei Avot 2) 

1. [32:1] “And the sons of Reuven had a lot of cattle…”  Two  and a half of the tribes of Israel had many cattle and wanted to remain on the other side of the Jordan River in order to take advantage of the pasture land there. An agreement was made which would allow them to stay on the other side of the Jordan. How can this agreement be possible? Wasn’t the goal of leaving Egypt to be a unique nation in the very holy and special land of Israel?

• [36:3] “…their inheritance will be taken away from the inheritance of their fathers…”   The Torah prefers that the land of one tribe remain within that tribe.  However we know that one of the most important values of the Torah is unity between people.  What is the Torah’s message here?  Do we want unity or do we want clear differentiation?

•  [3 weeks before Tisha b’Av]  We are now in the 3 weeks before Tisha b’Av. During these days we prepare for mourning for the first and second Temples and many other tragedies in Jewish history. The Temples, however, are just physical structures. What does the Temple and its service represent that would make us mourn so deeply.

• [Pirkei Avot 2:1] “Be as careful with a minor mitzvah as with a major one, because you don’t know the rewards for the mitzvot.”  We do know that some mitzvoth are more important than others.  For example, Shabbat is very important and the mitzvoth of kindness are the most important.  Therefore their rewards should be greater than those of other mitzvoth. What does the mishna mean when it says that one should not make a distinction between mitzvoth?

• [Pirkei Avot 2:2] “…all Torah study that is not accompanied with work will ultimately be forgotten and cause sin.”  One would think that the more Torah one learns, the richer one’s life is in every way.Why does being involved in the world help a person acquire and retain Torah? 

Commentary

The higher holiness is full of  love, compassion and tolerance, when it is in its most perfect state… The more intense the search for God is in a person’s heart, the more the love of all people will grow in him.

–R. Avraham Y. H. Kuk, 1865-1935, Lithuania and Israel.

This study page is dedicated to the memory of Rivkah Rochel bat Ya’akov haLevi and Chaya Kornberg, and Yechiel Eliezer ben Yitzchok Meir and Rochel Laya Kornberg

And this study page is also dedicated to the memory cof Gad Eliahu ben David and Kochava–Eli Zucker