[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p'tucha or s'tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha.
Kohen - First Aliya - 17 p'sukim - 11:26-12:10 Blessing = keeping the mitzvot; curse = not keeping them. These are the simple equations that Moshe presents here and that Yehoshua will again present when the People stand on Har Grizim and Har Eival. SDT Note the phraseology in the opening p'sukim: the Blessing - THAT you will keep the mitzvot. The Curse - IF you won't... There is an implied "recommendation" to choose Blessing (similarly, "And you shall choose Life"). The Bracha, of course when you choose it... The curse, IF you are misguided enough to go that way... Another comment on the imbalance of the two sides: The blessing comes from "listening to the mitzvot", even before doing them. The opposite comes from "not listening AND veering from the proper path". This is in keeping with the idea that G-d considers our good thoughts as deeds, but not negative thoughts. Only when we actually sin are we then subject to punishment. (Idolatry is an exception - we accountable for idolatrous thoughts). [S> 11:29 (23)] The Nation was born in Egypt, had its infancy in the wilderness, and will grow and flourish in the Promised Land. "These are the mitzvot to be preserved in the Land..." (Note that not all of the mitzvot that follow are actually Israel-related, yet it is possible to suggest - as Ramban does, very strongly - that ALL mitzvot were meant to be observed in Eretz Yisrael). Sites, altars, idols, etc. of the nations in Eretz Yisrael are to be destroyed [436, A185 12:2]. However, we must be careful not to do the same to G-d [437, L65 12:4] - this mitzva includes the prohibition of erasing G-d's Holy Names. While their places are to be eliminated, THE Place (site of the Mikdash) is to be the focal point of Jewish spiritual life and energy. All sacrifices and offerings are to be made there and only there, at the first festival encountered [438, A83 12:5]. It is on those occasions (the 3 Pilgrimage Festivals) that sacred foods (such as Ma'aser Sheni, Neta Reva'i) are eaten in Jerusalem. Things won't be as "do your own thing" as they are in the wilderness. Soon we will be entering the Land for a more "permanent", down to earth form of living. MitzvaWatch But let's take a look at another aspect of mitzva pairs. Less common than the perfectly matched positive mitzva and prohibition, is the pair of mitzvot that overlap, but not completely. Back to the first type for a moment. If a person eats on Yom Kippur (without halachic sanction), he is simultaneously in violation of the prohibition against eating on YK, and in nonfulfillment of the mitzva to fast. If you eat, you are not fasting. If you fast, you are not eating. But take a look at [438], the mitzva to fulfill a pledge of a korban or other donation to the Beit HaMikdash. There is a partner prohibition (in Ki Teitzei) which forbids delaying the fulfillment of a pledge to the Mikdash. These mitzvot do not perfectly align. To fulfill the positive mitzva, one must "pay up" by the next Regel. However, one is not in violation of the prohibition unless three Regalim have past since the pledge.
It is forbidden to eat Ma'aser Sheni outside Yerushalayim, neither of grain [442,L141 12:17], nor of wine (or grapes) [443,L142 12:17], nor olive oil (or olives) [444,L143 12:17]; nor to eat sacred first-born animals outside of Yerushalayim [445,L144 12:17], nor the more sacred sacrificial meat outside of the Temple courtyard [446, L145 12:17], nor eat the meat of an Olah (completely-burnt offering) at all [447,L146 12:17], nor other korbanot before their blood is properly sprinkled on the Altar [448,L147 12:17], nor eat First-Fruits before they are placed in front of the Altar [449,L149 12:17] [449,L149 12:17]. The previous paragraph lists 8 mitzvot that all come from a single pasuk (12:17). Here too is an example of how we would be lost in trying to understand all that this pasuk is commanding us, without the Oral Law. Again, it is not rabbinic interpretation nor legislation nor extension that we are dealing with; it is Torah as much from HaShem as B'reishit Bara Elokim and Anochi HaShem Elokecha. All of the above-mentioned foods are to be eaten where they are supposed to be eaten. Be careful not to forget the Levi, the gifts due him, and other forms of help [450,L229 12:19]. [S> 12:20 (9)] "When G-d will expand your borders as
promised..." If and when we desire to eat meat (other than the sacred meat of korbanot), we may do so anywhere we choose, but we must properly slaughter the animals we eat first [451,A146 12:21]. In the pasuk commanding Sh'chita, G-d says "(slaughter the animal) as I have commanded you". Yet we do not find the details of Sh'chita in the Written Torah. This pasuk is one of the sources for the concept that the Torah consists of a written portion and an Oral Law - both the Word of G-d. Non-sacred meat does not have the same restrictions as sacred meat (i.e. ritual impurity - yours or the animal's - is not an impediment). Many other halachot, of course, do apply. An animal must be killed before its meat is taken. This is the universal prohibition (it is both one of the 613 and one of the 7 Noahide Laws) of "Limb from a living animal" [452, L182 12:23]. Blood must be removed from meat before we may eat it. Korbanot shall be brought from all over (even from outside of Israel) to the "Place of G-d's choosing" - the Mikdash [453,A85 12:26]. These korbanot shall be offered on the Altar, the blood sprinkled thereon, the meat (when permitted) to be eaten there. Be careful to do all that G-d asks, so that things will be good for us and our children.
We shall do all that we are commanded, neither adding to [454,L313 13:1], nor diminishing from [455, L314 13:1] Torah & mitzvot. [P> 13:2 (5)] If (when) there arises among us a prophet or dreamer - even one who performs miracles or signs to back up his words - who prophesies in the name of idolatry, it is forbidden to listen him [456,L28 13:4]. This is to be viewed as a test by G-d of our faith in Him. We must be true to G-d, follow Him, revere Him, keep His mitzvot, serve Him, and cling to Him. The above-mentioned false prophet shall be put to death for his attempts to turn us away from G-d. We thus uproot evil from our midst. [S> 13:7 (6)] If any fellow Jew (even a close relative or beloved friend) tries to entice us to idolatry of any type (familiar, exotic, or foreign), we must show no love to such a person [457, L17 13:9], nor overcome our hatred of him [458,L18 13:9], nor rescue him from danger [459,L19 13:9], nor speak on his behalf in court [460,L20 13:9] nor refrain from speaking against him [461,L21 13:9]. MitzvaWatch These mitzvot stand in startling contrast to the mitzvot from K'doshim which command love of fellow Jew, not to hate him, to save him from danger, etc. These mitzvot (from this week's sedra) underline the seriousness with which the Torah treats the enticer. He is a cancer in our midst that must be removed. The enticement to idolatry is considered more serious than even idolatry itself. Or, at least, it is considered a graver threat to Jewish life. That this is so is demonstrated by the Talmud's advice that one may/should entrap the enticer. If he speaks to one person only, then there will be insufficient testimony against him. We are taught to ask him to repeat his suggestions in front of others. If he refuses, then we plant unseen listeners who will become witnesses against him. With these witnesses in place, we then must
challenge the enticer, saying that it is not proper to forsake G-d
for another religion or belief. If the enticer backs down, then we
leave him alone. If he continues in his attempt to entice, then the
witnesses reveal themselves and "press charges" against him in Beit
Din. [S> 13:13 (7)] If we find out that an entire city is being enticed to idolatry, we must very carefully investigate the matter. This command is generalized to require thorough examination and questioning of witnesses in all types of cases [463,A179 13:15]. If the charges are substantiated, the population of the "city gone astray" is to be killed by sword, the possessions of the people are to be burned, and the city itself destroyed [464,A186 13:17]. The city may not ever be rebuilt [465,L23 13:17] (unless security considerations determine otherwise). No one may benefit from anything from the city [466,L24 13:18] so as not to provoke G-d's anger. Proper fulfillment of these and other mitzvot will find favor in G-d's eyes.
[S> 14:3 (6)] It is forbidden to eat “any
abomination”, defined here as the meat of a korban that had become
"disqualified" [469,L140 14:3]. (In Sh'mini, the first place where kosher and non-kosher animals are presented, only non-kosher animals are named.) The kosher domesticated animals are very familiar to us: Cow, Goat, Sheep. Rabbi Aryeh Kaplan z"l identifies the 7 wild kosher animals (Chayot T’hortot) as gazelle, deer, antelope, ibex, chamois, bison, giraffe. In his footnotes, he brings different opinions about the Hebrew terms for different animals. [S> 14:9 (2)] Fishes with scales and fins are permitted to be eaten; that which has no scales (or fins) is forbidden to us. Scales (are easily scraped off without damaging the skin of the fish) determine the kashrut of a fish. [S> 14:11 (11)] We may eat kosher birds. We are therefore obligated to examine and determine the kosher status of a bird we would like to eat [470,A150 14:11] (The corresponding mitzvot for the other types of animals have already been counted from Parshat Shmini.) The Torah lists 21 types of birds that are forbidden. The characteristics of kosher and non-kosher birds are NOT mentioned in the Torah (unlike mammals and fish). The Gemara gives us guidelines that distinguish between kosher and non-kosher birds. Practically speaking, neither the list nor the guidelines are what determine which birds we eat. Tradition does. Basically, we do not trust ourselves to be able to properly identify the birds named in the Torah (modern Hebrew sometimes does not match Biblical or Mishnaic Hebrew - this is one problem). If we have a tradition in our communities that a particular type of bird is kosher, then we will eat it. Otherwise we take the cautious position of SAFEK (doubt) and choose to be strict with ourselves. It is also forbidden to eat non-kosher locust and other winged insects [471, L175 14:19]. Even though we may eat meat, it is forbidden to eat of an animal that died other than by sh'chita. This is the ISUR of "N'veila" [472,L180 14:21]. Benefit may be derived from "n'veila" but not from milk-meat mixtures. Although this third occurrence of BASAR B’CHALAV teaches the prohibition of benefit, it is not counted as a separate mitzva, but is included in the prohibition of eating M-in-M from Ki Tisa. We have three p'sukim that each teach a prohibition - cooking, eating, benefit - but in counting mitzvot, Meat-in-Milk is not counted as one mitzva or three, but as two of the 613 — one prohibition to cook meat and milk together, and one prohibition that forbids eating and/or deriving benefit from meat and milk that has been cooked together.
[S> 14:28 (2)] In the 3rd (& 6th) year of a Shmita cycle, the second tithe is to be given to poor people [474,A130 14:28]. This generous act of tzedaka will be rewarded by blessings from G-d.
[S> 15:7 (5] However, when we are confronted with poverty, we must not hold back generous support of those in need [478,L232 15:7]. Rather it is a great mitzva to give tzedaka and support those less fortunate than ourselves in a giving and dignified manner [479,A195 15:8]. Be especially careful not to withhold loans to the poor because the Shmita year is approaching [480,L231 15:9]; if the poor person cries out to G-d, He will hold you accountable for not helping. Be generous in areas of tzedaka and Chessed, thereby meriting blessing from G-d. Poverty will be a "fact of life" under normal circumstances; give tzedaka freely. Although a lender must void a debt after Shmita year passes (unless he has executed the document called PROZBUL, by which he is considered to have turned over his debts to a Beit Din for collection, in which case Shmita does not terminate such loans), the borrower may - and should - offer to repay the loan. The lender is obligated to tell the borrower that the loan has been canceled by Shmita, and the borrower is supposed to say that he would like to give the money back to the lender anyway (as a gift). The lender can accept the repayment in that case, and the borrower is considered to have acted in a proper Jewish manner. The borrower who “takes advantage” of the Shmita- voiding of a debt is considered to have behaved in an improper and un-Jewish manner. [S> 15:12 (7)] If a Jew becomes an indentured servant to a fellow Jew, he shall work no more than six years and be freed in the seventh. One must not send the freed EVED IVRI away empty-handed [481,L233 15:13] but rather he shall be given a generous allotment upon discharge [482,A196 15:14]. We are to remember that we were AVADIM in Egypt and that G-d redeemed us and expects us to be sensitive to those less fortunate than ourselves. If the EVED IVRI does not want to be released, his ear is ceremonially pierced and he remains in his master's service until Yovel. Do not be stingy with the servant, for he has served you hard and long.
[P> 16:1 (8)] Preserve the spring month and bring the Korban Pesach. (This is a reiteration of the mitzva to adjust the calendar when necessary, by adding a month - a second Adar - to push Pesach into the spring.) Chametz is forbidden on Erev Pesach afternoon [485,L199 16:3]. This is a separate prohibition, and of a lesser status (based on comparing punishments for violation), to the prohibition of Chametz on Pesach itself. The Chagiga cannot be left over beyond two days [486,L118 16:4]. Korban Pesach cannot be brought on a private altar [487,* 16:5 - not on Rambam’s list - the only mitzva on the Chinuch’s list that Rambam does not count. Fair turnabout comes in Haazinu]. [S> 16:9 (4)] Count 7 weeks until Shavuot; this is the OTHER Omer mitzva (in addition to counting 49 days - this is why we identify the days from 7 to 49 as days and weeks+days). Next, a mention of Sukkot and then the command to rejoice on the Festivals [488,A54 16:14]. Appear in the Mikdash and bring korbanot on Chagim [489,A53 16:15]; do not appear there empty-handed [490,L156 16:16].
It contains the hopeful message that G-d will take back the exile-afflicted people of Israel in great splendor. It is also a prophecy of a time when our enemies will not succeed against us. Spiritual thirst and hunger will be tended to and all will be good for us... IF we will listen to G-d. There it is. The same deal as in the sedra. A deal repeated over and over again. A deal that is so simple, we should only be able to exercise our free will and keep our end of the covenant. |
