Numbers in [square brackets] are the mitzva-count of the Sefer HaChinuch
Kohen - First Aliya - 11 p'sukim - 26:1-11 MITZVA WATCH Being happy about the prospects of being in Eretz Yisrael grants us the "z'chut" to be here. Joyfully thanking G-d for being here helps "repair" the opposite attitude as expressed by the 10 spies and echoed by the multitude. The Sin of the Spies was committed by what the Meraglim SAID, and it was while they were displaying fruits that they brought from the Land, no less. Bikurim is the mitzva that is performed by what the Bikurim bringer SAYS, and while he displays fruits that he brought from the Land. "A perfect match!" (in opposites). Bikurim is a prime example of "Hakarat HaTov", recognition and acknowledgement of the good that was done for us by G-d. This lesson too must be applied to other areas of mitzvot and life in general. May we soon be privileged to bring Bikurim with all the joy and Jewish pride that says that we are truly pleased to be chosen by G-d as His People and that we are genuinely thankful for this wonderful Land. The first four p'sukim of the Bikurim recitation form the main text for the Pesach Seder; they summarize the Egyptian enslavement and subsequent Exodus. The fifth pasuk speaks of coming to Eretz Yisrael. This corresponds to the fifth term of redemption and is represented by the cup of Eliyahu. We all bring Bikurim (including the Levi and the convert) with feelings of joy and thanks to G-d for all we have. [SDT - use it this Shabbat or save it for next Pesach - your choice] If Lavan is the Arami referred to in the pasuk (as many commentaries hold), then the pasuk implies that Lavan was responsible for our going down into Egypt. Yet Yaakov returned to his father's house after the time spent with Lavan, and only many years later ended up in Mitzrayim. Commentators point out the following sequence: Lavan deceived Yaakov and gave him Leah as a wife instead of his beloved Rachel. When Yaakov subsequently married Rachel too, there developed a rivalry between the two sisters. This rivalry transferred to the next generation in the form of the problems between Yosef and his brothers. Yaakov's giving the Striped Coat led to Yosef being sold into slavery. His descent into Egypt later brought the whole family down there. Therefore, Lavan IS the appropriate beginning of that process, hence the pasuk: ARAMI OVED AVI, VAYERED MITZRAIMA.
[SDT] "I have not transgressed Your mitzvot, and I have not forgotten..." There is an interesting connection between not violating the rules of Maaser and the memory. IMREI SHEFER points to the Gemara which states that eating from grain from which mice ate is bad for the memory. The Midrash says that if one tithes his produce properly, mice won’t eat his pro- duce. (The idea here is that ifone neglects the requirements to separate and give of his produce, he won’t gain financially because of it; rather mice will eat up the amount or more of what he was supposed to give.) So we can understand the declaration as’ “Since I have done the Maasering properly, mice won’t eat my grain and I will therefore not eat grain from which mice ate, and therefore I will not forget my learning. Vidui Maaser implies that there is something wrong in our performance of the mitzvot mentioned. Yet the statement specifically says that we did everything that we were supposed to do. In fact, a person who might have transgressed does not make the statement. Only someone who did not sin at all. Why then, do we get the impression that something was not 100%? Rav Soloveichik z"l pointed to the word K'CHOL (like all), which is mentioned twice. The implication is that our performance was almost perfect, but not quite. Also, the statement implies that the individual did only that which he was required to do, and did not (often) go beyond the call of duty. Or perhaps we did a mitzva sort of like it is supposed to be done, but maybe without full KAVANA. These implica- tions might be responsible for the title VIDUI. What an important message this is as we approach Rosh HaShana, when we have to answer for what - AND HOW - we do mitzvot. It is forbidden to eat Maaser Sheni (the second tithes of years 1,2, 4,5 of a Shmita cycle, which remain the owner's property but which must be eaten "with sanctity and ritual purity" in Jerusalem - or be redeemed) while one is a mourner (here it refers to the status of the mourner before burial of the dead - ANINUT) [608] or in a state of ritual impurity [609] (the person and/or the food). It is also forbidden to use the redemption money of Ma'aser Sheni for purposes other than food and drink in Jerusalem [610]. The literal meaning of this prohibition is not to use the money for "the dead". This can narrowly apply to shrouds, casket, etc., but is also generalized to include all non-food uses. We next call upon HaShem to "look down" upon His People from on high and bless us and the Land of Israel. [We have kept our promise, we say to G-d (so to speak), now You keep Yours.]
Shlishi - Third Aliya - 4 p'sukim - 26:16-19 MITZVA WATCH
Subsequently, another set of pillars is to be erected and inscribed on Har Eval where a Mizbei'ach is to be built (of whole, uncut stones) and sacrifices are to be offered. Moshe and the Kohanim next declare to the People that they have grown into complete nationhood at this point, with all the mitzvot of the Torah having been reviewed. Privilege of nationhood goes hand-in-hand with the responsibilities of keeping the mitzvot. [SDT] Moshe, the kohanim and Leviim, say to all the people, "on this very day you have become G-d's nation". Rashi says that the Torah emphasized THIS VERY DAY, to teach us that our commitment to Torah and mitzvot should be as if we have entered into a covenant with HaShem on this very day - everyday. We are challenged to refesh our Judaism continually.
Once again, Moshe Rabeinu tells us that following G-d's commandments will earn us superior status among the nations of the world. We will also be showered with blessings for hearken- ing to G-d's voice. We will flourish economically and agriculturally, and be blessed with a healthy increase in population. The blessings begin with the letter BET - BARUCH. The curse begin with the letter ALEF - ARUR. This is how some commentators explain the large BET of the opening word of the Torah - B'reishit. G-d wanted to start the Torah on a note of blessing, not the opposite.
"But, if we don't listen to G-d..." Thus begins the "Tochacha". The admonition against disobedience of Torah. There is a custom of reading this part in a low voice because of how devastating it is to realize that G-d needs to warn us in such graphic terms, what will happen if the Jewish People do not remain faithful to Him. Unfortunately, we need these harsh words of reproach. Unfortunately, they have turned out to be prophetic more than once. The Tochacha is contained within one Aliya (resulting in the longest Aliya in the Torah) so as not to prolong the discomfort in hearing it. The first portion of the Tochacha is the negative mirror image of the blessings previously pronounced in the Torah. The p'sukim then proliferate and describe in shocking and grisly detail that which will occur if we do not remain faithful to G-d. The final pasuk of the Aliya reiterates the "simple" but eloquent covenant with G-d: Keep the Torah and all will be good, if not... The contrast between the "good times" that Bikurim conjures up and the terrible times as described in the Tochacha is overpowering and frightening. It is the difference between contentment and respect on the one hand, and devastation, despair and degradation on the other. Prosperity in our own Land vs. poverty and exile. The key to the difference is Torah & Mitzvot. [SDT] One of the famous “sum it all up” p’sukim in the Tochacha is 28:47, which says that many of the terrible things will happen to us because we did not serve G-d with joy and a good heart (even while we still had all good things). The Kotzker Rebbe gives this pasuk an interesting spin. Because, not only did you not serve G-d, but the not serving Him was with simcha. When a Jew does mitzvot, there is the extra aspect of doing them “with a smile”. And, conversely, when a Jew sins, there is the extra aspect of did that with a smile. Does one who eats non-kosher cry about his betrayal of G-d, or does he lick his fingers with relish and joy. And back to the first hand... How do we do mitzvot? Mechanically? Apathetically? Or with great enthusiasm and love of G-d. It makes a world of difference. And this goes, not just for our practice of Judaism, but for how we teach and show our children.
The last three p'sukim are read for the Maftir.
The uplifting message of the haftara is the coming of the Geula, when G-d will restore His People to the Land and the nations and peoples of the world will flock to Jerusalem to pay homage to G-d and His People. Towards the end of the portion is the famous pasuk quoted in the introduc- tory mishna to each chapter of Pirkei AVOT (actually it is a mishna from Sanhedrin), that indicates that all of Israel have a share in the world to come. The concluding words of the haftara are enigmatic: "...I Am G-d, in its (the redemption) time I will hasten it." Will the Mashiach come in his appointed time, or sooner? That depends upon us. If we enhance the overall conditions of Jewish Life, increase Torah observance, improve relations between Jew and his fellow - then we might be privileged to an "early" arrival of the Mashiach and the Geula. If we do not lay the proper groundwork for his coming, then he will come in his (pre-ordained) time. [There is a notion that things will be much smoother if we hasten the coming of Mashiach. If we are not ready at his appointed time, then rough times (wars, tragedies, etc.) will be unavoidable.] This is a major part of our Elul challenge. Let's put it this way — the first level of our Elul-time task is personal, individual. This adds another level, that of the community, of Klal Yisrael. This is reminiscent of the Rambam in Hilchot T'shuva where he "suggests" that we each consider ourselves, and our community, and the entire world to be precariously balanced between merits and demerits. One tiny mitzva on our part cannot only tip our personal scale to the good side, but that of our community and that of the whole world as well. One person can make a difference. Each of us has the power to hasten the Mashiach. So, let's do it. [The
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