Yom Kippur 5781

Yom Kippur 5781

B”H

shiur for Yom Kippur 5781

“Wash me thoroughly from mine iniquity, and cleanse me from my sin. For I know my transgressions; and my sin is ever before me.”
– Psalm 51:4-5, JPS 1917 Tanach

Dovid HaMelech (King David) was constantly aware of the sins of his past. This awareness imbued him with humility, in the face of G-d’s righteousness. “Wherefore should I fear in the days of evil, when the iniquity of my supplanters [heels] compasseth me about” (Psalm 49:6, JPS 1917 Tanach). Literally, “the sins of my heels,” referring to the breaking of lesser mitzvoth, that people, figuratively speaking, tend to trample upon, mistakenly thinking that they are insignificant. Yet, even King David, was concerned, that he might be prevented from entering Olam Haba, because of the sins of the heels in his own life.

“Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope” (Isaiah 5:18, JPS 1917 Tanach). As is mentioned in Chok L’Yisrael, based on the Zohar Bereishis 198a, the phrase, “the cords of vanity,” is also likened to the sins of the heels. Additionally, the phrase, “cords of vanity” is reminiscent of the prayer, Ana Bekoach, where we request of H’Shem, that He “untie the bundled sins.” These sins are traditionally understood to be the collective sins of Israel.

On this Yom Kippur, the Day of Atonement, may we as well as all of Israel (K’lal Yisrael) be forgiven. Effectively, in due time, may this lead to our complete renewal as individuals. Furthermore, as a nation, may Israel’s redemption also be enacted through teshuvah. “And a redeemer will come to Zion, And unto them that turn from transgression in Jacob, Saith the L-RD” (Isaiah 59:20, JPS 1917 Tanach).

G’mar chatimah tovah. “May you be completely sealed for the good.”

Shabbat Shuvah 5781

B”H

Shiur for Shabbat Shuvah

(parashas Ha’azinu) 5781

“If thou, O L-rd, wilt mark iniquities: L-rd, how could we stand before you?”
– Psalms 130:3, embellished

“Concealed acts concern the L-RD our G-d.”
– Deuteronomy 29:28, JPS 1985 Tanach

After Adam and Chava ate from the Tree of Knowledge, H’Shem called to Adam, “Where art thou?” (Genesis 3:9, JPS, 1917 Tanach). He responded, “I heard Thy voice in the garden, and I was afraid, because I was naked; so I hid myself” (Genesis 3:10, JPS 1917 Tanach). Adam’s shame compelled him to hide himself. Yet, G-d is all-knowing, as well as omnipresent (everywhere present). He surely knew where Adam was. Why did He ask, “Where are you?” One answer given, is that G-d was, in effect, asking, Where are you in your relationship with me?

We learn in the Book of Isaiah that sin separates us from G-d (Isaiah 59:2). Adam lost the oneness that he had with G-d; as a result of his transgression, he was was expelled from Gan Eden, along with Chava, who also partook from the tree of knowledge of good and evil. Up until that point, everything that they experienced in Gan Eden was in one accord with H’Shem, a nondual perspective. Yet, after eating from the tree that was forbidden to eat from, they became aware of good and evil. For this reason, even today, there is not only good and evil in the world; also, there is an admixture of good and bad in everything we do.

Like Adam and Chava, we can not hide from H’Shem. He knows our “concealed acts.” Sin separates us from Him; the path to return is through actually admitting our transgressions, unlike Adam who circumvented G-d’s questions. During the Ten Days of Repentance, between Rosh HaShannah and Yom Kippur, we are all asked, “Where are you?” G-d is prompting us to reveal our sins to Him. Yet, sometimes, our sins may be hidden from ourselves; in this case, we may ask Him to reveal our sins to us.

“May you be inscribed and sealed for a good year.”

Finding the Good

parashas Nitzavim Vayelech 5780

B”H

Shiur for parashas Nitzavim Vayelech 5780

“For I know their imagination how they do even now.”

– Deuteronomy 31:21, JPS 1917 Tanach

“For their evil disposition to which they are yielding today, even before I bring you into the promised land, is known to Me.”

– Targum Yonaton, sefaria.org

G-d knows our proclivity towards aveiros (transgressions). In regard to B’nei Yisrael, He knew that the imagination, i.e., yetzer (inclination) of the people was inclined towards evil. Sforno explains, that the people were about to be brought into the promised land, in order to focus on H’Shem, serving Him through the mitzvot (as mentioned in Psalms 105:44-45); yet, “instead they look forward to gratify their own cravings” (Sforno, on Deuteronomy 31:21, sefaria.org) which will lead to an excessive focus on material pleasures, gained from the wealth that H’Shem provides. In other words, B’nei Yisrael will end up misusing their material goods. By neglecting to focus on H’Shem, after entering the Land, the priorities that were established, “that they might keep His statutes, and observe His laws,” were forgotten (Psalm 105:45).

Although many would like to believe that our natural tendency is to do good, this goes against the grain of understanding. Upon further reflection, we may find that we are inclined to enjoy ourselves, and be entertained by the world, while our efforts to do good are hindered. We may neglect to be kind, considerate, and selfless, unless we seriously strive to do so at all times. As soon as we take our eyes off of H’Shem, especially in this modern world, we might become further distracted, engrossed, and captured by our yetzer hara. Zechirus (vigilance) is of the upmost importance, in order to maintain our sense of deveykus (attachment) to G-d. If we expect to enter into the Promised Land of Olam Haba (the World to Come) with a good place reserved for us there, then, we must keep these points in mind: 1). sur meira, asei tov (eschew evil, do good); 2). show zechirus (vigilance) through constant awareness; and, 3). deveykus (stay connected) to G-d Above, who watches over us from Shomayim (Heaven).

Connecting to Heritage

by Tzvi Fievel Schnee

B”H

Shiur for Ki Savo 5780

“That thou shalt take of the first of all the fruit of the ground, which thou shalt bring in from thy land that the L-RD thy G-d giveth thee; and thou shalt put it in a basket and shalt go unto the place which the L-RD thy G-d shall choose to cause His name to dwell there.”

– Deuteronomy 26:2, JPS 1917 Tanach

The first fruits (bikurim) from each person’s harvest, were to be brought to “the place that H’Shem your G-d will choose” after B’nei Yisrael entered the Land. Upon giving the bikurim to a Kohein, one of G-d’s representatives, a proclamation was made, by the giver, declaring a brief historical background, encapsulating the identity of the Children of Israel from humble origins:

“And thou shalt speak and say before the L-RD thy G-d: ‘A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous.”

– Deuteronomy 26:5 , JPS 1917 Tanach

“My father, i.e. Yaakov, who was for a while a wandering lost person without a home of his own, was not at the time able to establish a nation deserving or fit to inherit this land.” – Sforno

Jacob, the father of the twelve tribes of Israel, began his endeavors to establish a family, and vocation, as a wandering Aramean, having left home to find a wife. Yet, he went out into the world without anything of value, nor even any gifts for his wife-to-be. After twenty years of working for Laban, he set out to his home country. From there, he and the seventy members of his family were called to go down to Egypt. The Children of Israel were enslaved, eventually freed, and received the Torah at Mount Sinai. Entering the Promised Land would be the culmination of the Exodus.

Upon entering the land, the show of gratitude, a deep appreciation of H’Shem, and the origins of a national identity were acknowleged. Today, we need to reconnect with our origins as children of H’Shem. Once we are able to acknowledge our heritage, so that we may identify with our past as a people, we may also become aware of the Inheritance that awaits us. “Men have not heard, nor perceived by the ear, neither hath the eye seen” (Isaiah 64:3). Regarding this verse, Rashi explains that while the sages note that the prophets only spoke in regard to the Messianic era, they were not able to speak of Olam Haba (Berachos 34a). What awaits us in Olam Haba is beyond description, imagination, or our greatest expectations.

A Singular Effort

B”H

Shiur for parashas Ki Seitzei 5780

“Thou shalt not wear a mingled stuff, wool and linen together.”

  • Deuteronomy 22:11, JPS 1917 Tanach

“Seeing that the first two human beings who were born on earth were of different species, (Kayin and Hevel), one being the result of the evil genes of the serpent, the other that of Adam’s divinely inspired spirit, and we are commanded to keep our distance from the spirit of impurity, mixing the species has been forbidden for us as we have learned the fatal consequences which this could have.”

  • R. Bachya, commentary on Leviticus 19:19, sefaria.org

The fundamental differences between Kayin (Cain) and Hevel (Abel) are reflected in the nature of the offerings that each brought to H’Shem. “Cain brought of the fruit of the ground an offering unto the L-RD. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the L-RD had respect unto Abel and to his offering; but unto Cain and to his offering He had not respect” (Genesis 4:3-5 JPS). A qualitative difference between Abel and Cain’s offerieng is inferred. Cain’s offering was linseed (Midrash Tanchuma, Bereishis 9), whereas Abel brought the choicest of his flock.

If Abel brought from his sheep, then this could correspond to the wool, mentioned in the previous commandment, while Cain’s offering would be represented by linen. The commandment forbids “wool and linen together.” This rendering would reinforce the underlying differences between Cain and Abel. If we are to be more like Abel, giving the best of ourselves as an offering to H’Shem through our good deeds, then, we should not compromise our standing with H’Shem by following the poor example of Cain at all. Rather, we should maintain excellency in all of our endeavors, both towards G-d and man.

parashas Shoftim 5780

parashas Shoftim 5780 (recorded on Sunday)

“Justice justice [tzedek tzedek] shalt thou follow, that thou mayest live, and inherit the land which the L-RD, Our G-d giveth thee.”

  • Deuteronomy 16:2

Moshe proclaims the imperative to establish judges to judge the people, emphasizing the pursuit of justice. However, the Hebrew word, tzedek, may also be translated as righteousness. Therefore, the verse (pasuk) may be rendered, Righteousness, righteousness, shall you pursue, providing a more accessible understanding for the benefit of the everyday reader. Within this framework, the pasuk (verse) may be taken an ethical imperative, that places a strong emphasis on individual righteousness. Besides, if we are not walking in righteousness, what right do we have to judge others?

Additionally, inasmuch that the word tzedek (righteousness) is repeated twice, we may infer that the repetition refers to two types of righteousness. This might be alluded to in several passages within the book of Deuteronomy. The first, is a call for Bnei Yisrael to circumcise their hearts, making an effort on their own to improve their ways, moving towards righteousness (Deuteronomy 10).

The second, HShem states that He Himself will circumcise our hearts (Deuteronomy 30), whereas the righteousness that will ensue is a gift from Above. Viewed together, these two ways may imply that when we make an effort to draw close to HShem through teshuvah, He will meet us halfway (Shabbos 104a). I.e., When we attempt to improve ourselves, HShem will respond in like manner to our efforts.

Furthermore, to be righteous in HShems eyes, a casting away of aveiros (transgressions) is first necessary. I will sprinkle clean water upon you, and ye shall be clean (Ezekiel 36:25, JPS). I will put My spirit within you, and cause you to walk in My statutes (Ezekiel 36:27, JPS 1917 Tanach). H’Shem’s gift from Above will be bestowed upon us through the Ruach (Spirit), so that our lives may be sanctified.

parashas Re’eh 5780

B”H

parashas Re’eh: Blessings & Curses

Shiur for parashas Re’eh 5780

“Behold, I set before you this day a blessing and a curse.”

  • Deuteronomy 11:26, JPS 1917 Tanach

“See, I set before you this day,” in other words, perceive that I present before you this very day, the significance of blessings and curses in your lives. According to Rabbeinu Bahya, the so-called, “mental eye” of the spiritually sensitive is able to see the effects of the blessings and curses, on an individual basis, in their own lives. The blessings originate with the Attribute of Mercy, whereas the curses are derived from the Attribute of Justice.

R. Bahya makes reference to the pasuk (verse), “I have seen great wisdom and knowledge” (Ecclesiastes 1:16). As a direct result of our being aware of the blessings and curses in life, we may obtain great knowledge, concerning the causal relationship between our thoughts, speech, and actions, and their consequences. This may lead towards wisdom, having to do with how H’Shem Elokim guides us – each and every person, according to hasgachah peratis (divine guidance), weaving a tapestry of events and consequences in our lives, dependent upon the nature of our conduct.

Additionally, I would mention that King David wrote, “Thy rod and Thy staff, they comfort me” (Psalm 23:4, JPS); he was assured through H’Shem’s guidance and correction, that he would remain on the derech (path). H’Shem’s guidance, as represented by a staff (a sheperds crook) and His correction, as symbolized by a rod. This is akin to the undestanding that blessings can be understood as signs that we are on the right path; and curses are a form of chastisement meant to correct us, whenever we go astray.

“Open Thou mine eyes, that I may behold wondrous things out of Thy law.”

  • Psalm 119:18, JPS, 1917 Tanach

parashas Eikev 5780

B”H


parashas Eikev (Deuteronomy 7:12 – 11:25) 5780

“Beware lest thou forget the L-RD thy G-d, in not keeping His commandments, and His ordinances, and His statutes, which I command thee this day.”

  • Deuteronomy 8:11, JPS 1917 Tanach

This admonition exemplifies the connection between having an awareness of H’Shem’s presence, and the performance of mitzvoth (commandments). The message implies that if we do not observe the commandments, we will forget H’Shem. In other words, negligence in observance may lead to forgetfulness.

Hence, having a belief in H’Shem’s existence is only the starting point, as inferred by the first commandment, “I am the L-rd your G-d,” understood as an pronouncement to believe in G-d. Yet, we must constantly remind ourselves of His presence, by keeping Him in mind through tangible means. Whether through prayer, study, or observance, our whole self may have the opportunity to be attached to Him:

“After the L-RD your G-d shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave.”

  • Deuteronomy 13:5 , JPS 1917 Tanach

By attaching ourselves to H’Shem, above all else, we will not lose sight of Him, and fall into forgetfullness. Within the greater context of the passage, the admonition not to forget H’Shem, given to B’nei Yisrael, continues, to warn against a potential snare of material prosperity, wherein the acquisition of goods could lead to forgetfulness of H’Shem, “lest thou say in thy heart: ‘My power and the might of my hand hath gotten me this wealth’” (Deuteronomy 8:17). Specifically, if credit is not given to H’Shem for all that He provides, we remain entrenched in the notion that He is aloof, as if he had no hand in the circumstances, breakthroughs and rewards in our lives. Yet, we should not leave G-d out of the equation.

Furthermore, If the children of Israel become too caught up in their own achievements, once they enter Eretz Yisrael, then a constant remembrance of H’Shem could be replaced by the busyness of their lives. How much more of an admonition can this passage be viewed as relevant for us today in the postmodern world, where the noise, and constant activity of the world has the potential to drown out the silence of our inward person. This makes reflection, as well as a continual awareness of H’Shem, even more challenging for us. Yet, we may persevere, if we keep in mind “to love the L-RD your G-d, to walk in all His ways, and to cleave unto Him” (Deuteronomy 11:22).

parashas Va’etchanan 5780


B”H

וְאֶתְכֶם לָקַח יְהֹוָה וַיּוֹצִא אֶתְכֶם מִכּוּר
“You hath H’Shem taken and brought forth out of the iron furnace.”

– Deuteronomy 4:20, JPS 1917 Tanach


Rashi explains, “a כור is a vessel in which one refines gold” (sefaria.org). Moshe’s choice of words, attempts to impress upon the new generation, that the nisyanos (challenges) in Egypt, were meant to serve as a means to refine the people. Consider that when gold is placed in “a refiner’s fire,” the impurities are drawn out; what remains is pure. The soul is also refined, through the challenges of life, in order to be free from taint.

Joseph, serves as an example, who went ahead of the children of Israel into Egypt, endured many challenges, “until the time that His word came to pass; the word of the L-rd had tested him” (Psalms 105:19). His character was refined in the refiner’s fire, in preparation for his role as a leader in Egypt, only second to Pharoah. In this manner, he was tested, until his prophetic dreams were fulfilled by H’Shem, through the circumstances of his life.

Moshe continues, “H’Shem shall scatter you among the peoples, and ye shall be left few in number among the nations, whither H’Shem shall lead you away” (Deuteronomy 4:27). “From thence ye will seek the L-RD thy G-d; and thou shalt find Him, if thou search after Him with all thy heart and with all thy soul” (Deuteronomy 4:29).

בַּצַּר לְךָ וּמְצָאוּךָ כֹּל הַדְּבָרִים הָאֵלֶּה בְּאַֽחֲרִית הַיָּמִים וְשַׁבְתָּ עַד־יְהֹוָה אֱלֹהֶיךָ וְשָֽׁמַעְתָּ בְּקֹלֽוֹ׃

In thy distress, when all these things are come upon thee in the end of days, thou wilt return to H’Shem thy G-d, and hearken unto His voice; for the L-RD thy G-d is a merciful G-d; He will not fail thee.”

– Deuteronomy 4:30-31

“G-d ventured to go and take Him a nation from the midst of another nation, by trials, by signs, and by wonders” (Deuteronomy 4:34). So too, will he lead us out of exile. As the sages note, the time that will precede the Final Redemption, will mirror the plagues that preceded the first redemption, when B’nei Yisrael was led out of Egypt. As we approach the building of the third temple, during a time of great nisyanos (challenges) for all the world (Daniel 12:2), we shall endure.





parashas Devarim 5780

B”H

Shiur for parashas Devarim 5780

‘Let us send men before us, that they may search the land for us, and bring us back word of the way by which we must go up, and the cities unto which we shall come.’”

  • Deuteronomy 1:22, JPS 1917 Tanach

Moshe recounts the events that led up to the incident of the spies. His discourse reveals that it was the people’s request to send spies ahead into the land. Yet, in the account given in the Book of Numbers, Moshe uses the Hebrew word for scouts. The people were more interested in sending out a reconnaissance mission, than in trusting H’Shem to show them the best routes and strategies when conquering the land. Moshe concurred, after receiving permission from H’Shem; yet, Moshe was only permitted by H’Shem to send scouts, inasmuch that they were meant to take note of the abundance of the land, rather than making judgments.

Even so, his language when assigning this mission was misleading: “see the land, what it is; and the people that dwelleth therein, whether they are strong or weak, whether they are few or many; and what the land is that they dwell in, whether it is good or bad; and what cities they are that they dwell in, whether in camps, or in strongholds” (Numbers 13:18-19). He acquiesced to their demand; although, he tried to emphasize, “be ye of good courage, and bring of the fruit of the land” (Numbers 13:20).

The ill report of the spies, the ten whose perspective was skewed by their lack of emunah (faith), persuaded the people against entering the land at that time. Now, thirty nine years later, when speaking to the next generation, Moshe recounts the narrative, so that they will be on guard against the same erroneous perspective, a worldly concern, that discounted the G-d factor. In other words, they did not acknowledge that H’Shem’s wisdom would guide them, and His power would strengthen them. He would have made good on His promise to bring them into the land, despite their fears.