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From: heb_roots_chr@mail.geocities.com Sent: Monday, August 04, 1997 1:28 AM To: Parasha-Page List Subject: Torah Weekly - Devarim Reply-to: ohr@virtual.co.il From: "Ohr Somayach" <ohr@virtual.co.il> To: " Highlights of the Torah weekly portion" <weekly@virtual.co.il> Subject: Torah Weekly - Devarim X-To: weekly@virtual.co.il
* TORAH WEEKLY *
Highlights of the Weekly Torah Portion
with "Fatherly Advice" Tidbits from The Ethics of our Fathers
Parshas Devarim
For the week ending 6 Av 5757
8 & 9 August 1997
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Overview
This Parsha begins the last of the Five Books of The Torah, Sefer Devarim.
This Book is also called Mishne Torah, literally "the Repetition of The
Torah" (and hence the Greek/English title of Deuteronomy). Sefer Devarim
relates what Moshe told the Bnei Yisrael during the last five weeks of his
life, as they prepared to cross the Jordan into Eretz Yisrael. Moshe
reviews the mitzvos, stressing the change of lifestyle they are about to
undergo: From the miraculous, supernatural existence of the desert under
his guidance, to the apparently natural way of life they will experience
under Yehoshua's leadership in Eretz Yisrael.
The central theme of this week is the sin of the spies, the meraglim. The
Parsha opens with Moshe hinting to the sins of the previous generation who
have died in the 40 years of wandering in the desert. He gives the Bnei
Yisrael a description of what would have happened if they hadn't sinned by
sending spies into Eretz Yisrael. He tells them that Hashem would have
given them all of the land from the Mediterranean to the Euphrates
including the lands of Ammon, Moav, and Edom without needing to fight. He
details the subtle sins that culminate in the sin of the spies, and reviews
at length the sin of the spies, and the results of that sin: The entire
generation was to die in the desert, Moshe would not enter Eretz Yisrael,
but rather they would be led by Yehoshua Bin Nun. He reminds them that
their immediate reaction to Hashem's decree was to want to "go up and
fight" to redress the sin. He recounts how they wouldn't listen when he
told them not to go because they no longer merited vanquishing their
enemies miraculously. They ignored him and suffered a massive defeat.
They were not allowed to fight with the kingdoms of Eisav, Moav or Ammon --
these lands were not to be part of the map of Eretz Yisrael in the
meantime. When the conquest of Canaan will begin with Sichon and Og, it
will need via the natural way of warfare.
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Insights
Divine Imitation
"Because the judgment is G-d's"
`Imitatio Dei' is not a Bach cantata. It's not a fresco by Donatello in
the Sistine Chapel. Imitatio Dei is a mitzva in the Torah. We are taught
that our actions must emulate those of Hashem: The Talmud says "Just as He
clothes the naked, you should clothe the naked... Just as He visits the
sick, so you should visit the sick... Just as He comforts the mourner, so
you should comfort the mourner... Just as He buries the dead, so you should
bury the dead. (Sota 13b)
From Eddie:
**************
Sound like the words of Yeshua/Jesus in (Matthew 25:35-40) ?
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Interestingly, all the qualities that are listed in this Gemara are
positive qualities. For example, it doesn't say - "Just as He judges the
wicked, you should judge the wicked." Rather, the emphasis is placed on
our obligation to perform justice.
Why is that? Because when it comes to the positive virtues we are to be as
much like G-d as is humanly possible, to be - `imitatio Dei'- like Hashem.
However, when it comes to judgment, we should know that "the judgment is
G-d's". We are only His agents.
When we sit in judgment, we are not `taking the law into our hands'. The
law - judgment - stays with Hashem.
The Art of Listening
"...And whatever is too difficult for you, bring it to me and I will hear
it." (1:17)
`A problem shared is a problem halved' runs the adage. It is a well-know
psychiatric fact that part of the process of helping people with their
problems is to encourage them to verbalize them. Being listened to is in
itself a relief, even if the problem itself still remains.
The Rebbe of Gur notes that this idea has its origin in what Moshe says
here "And whatever is too difficult for you, bring it to me and I will hear
it." Moshe doesn't say "I'll solve the problem for you" rather "I will
hear it." Allowing the other person to express his problem is therapeutic
in itself and may also help him to find a permanent solution.
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Sources:
o Divine Imitation - Rabbi Moshe Eismann based on the Ramban as heard from
Rabbi Moshe Zauderer.
o The Art of Listening - Rabbi Abraham J. Twersky
o The Supreme Court - Rabbi Mordechai Perlman
o Sand And Stars - Afiki Yehuda
o Planting Seeds - Rashi, Chasam Sofer, as heard from Rabbi Naftali Falk
o Horse Sense - Tzoare Shalal in Mayana shel Torah
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