Ki Tavo Parshah Thoughts

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Long Form Thank You

Bringing Bikkurim , the first fruit, to the Beis Hamikdash entails a speech. The donor reads a lengthy text: the Pessach Haggadah!

He recounts all Hashem has done us, going all the way back to grandpa Avraham.

Why not just thank Him for the fruit, short and sweet?

You receive a shirt as a gift. Is it appropriate to thank for one sleeve? No. The sleeve is part of the total article: the shirt. Thanking for the sleeve would be denying the shirt, an insult!

So with thanking Hashem. We do thank for specifics, but those specifics are part of His general caring for us, so we want to recognize and thank for the whole.

(When is it appropriate to focus on the now, today’s gift, and when do you take the long view? I don’t know. Maybe thinking about general etiquette when thanking a friend might direct us on how to thank Hashem.)

Its like the guy always lending a hand and doing a hundred small favors. When we get an excuse to thank him, do we restrict our remarks solely to the occasion he is being honored for, or do we go all out?

On the homefront: do we appreciate today’s dinner, or thank our wife for a lifetime of care, which this dinner is the latest segment of…

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Deep Down Stones

The Jewish people wrote the Torah on twelve stones and set them into the Yarden bed. Afterwards they unearthed a second set from the river-bed, wrote the Torah on them, and set them up at Har Eival. (A third group was set up at Gilgal)

Why set stones at the bottom of a river? Who sees them there?

One of the kinderlach answered that someone will eventually dive down and find them. He will wonder how they got there, and the miraculous passing of the Jews’, walking through the Jordan river on dry land, will be publicized.

Another child suggested that as the Egyptians will be going down to drown, they will read the Torah written there on the stones, and repent before death. (The dates and location are a wee bit off, but the thought is magnificent!).

One suggestion is that Torah is compared to water. When the Torah itself is submerged that indicates total submergence in Torah.

The Rekanti expresses the thought that our survival in Eretz Yisroel is unnatural, solely in the Torah’s merit. We symbolize our total commitment for – and our total dependence on – the Torah by publicly writing the Torah in Eretz Yisroel at the first second possible.

Not even waiting to cross, we hurried to accept the Torah right in middle of the river!

The moral: keep aware that we live in Israel only if we merit it. That thought may change your life.

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Yes! We Are Responsible!

We declare our fulfillment of Maaser and Tzeddakah: ‘[we]… have finished giving our Maaser to the Levi, stranger and widow, and they have eaten in your cities and were satisfied’.

What does their eating have to do with us?? For all we care, they may trash our gift! Why not say only ‘We have given our Maaser’?

Some people view Maaser as money not theirs, but merely a trust. They give it out like a gabbai tzeddakah. This is admirable, shows great nobility of spirit.

However I suggest that its untrue. The Torah indicates that I’m responsible that the poor man eat lunch today. It’s my business. My responsibility is limited; I need not pay out all my money in feeding the poor, only one tenth.

But that tenth is my own money, given in actualization of my responsibility.

And that is why we declare: I have caused the poor to eat their fill. Because that’s my job. It is my duty and obligation.

This is the message here: we are responsible for the poor.

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Being Happy In Life

“…be happy with all the good Hashem grants you!” [- the Torah’s comment upon bringing Bikkurim].

Doesn’t it depend? If this was a bad year for crops, what is there to be happy about?

There still is very much to be glad for. One can, and ought, be joyful with whatever he has. In fact, if you want success in life, you had better!

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Crime And Punishment

Why are there only 14 pesukim of reward for keeping the Torah but there are 64 pesukim of punishment if we don’t? Why aren’t they at least equal?

(Hey, what about positive reinforcement?!)

Some answers are;

A. Its easier to list things that go wrong. Saying that our eyes see fine means little, saying that we will go blind means much. So the Torah covers all the good bases in those fourteen, but needs sixty four to discuss the bad.

B. Fear vs. Gain. Threat always works better than reward. Saying “Do this and get a raise” works less than saying “Do that and get demoted!”. A five cent demotion works better than a dollar raise! So the Torah goes long on threat. It’s more effective.

C. Au contraire!! Gain motivates more than loss. People buy an E-z pass to save money, yet talk on their cellphones while driving, risking big loss. Why? Because punishment is less effective than reward. So the Torah needs to talk a lot of punishment to balance the few pesukim it talks reward. Fourteen of good equals sixty four bad.

D. People tend to take good for granted. Telling them that good will happen may be wasted; they think it will happen regardless. Bad news is always the Yad Hashem, people turn religious when something bad happens. So its easier to threaten, because bad is (supposedly!) Hashem’s sphere of activity.

E. People will one day claim proof that there is no G-d. They will not do so by asking “If there is a G-d, how was I, worthless punk, granted such a nice car?” Rather it will be by asking “How can my uncle, such a nice man, die young?”

The Tochacha is there to spell things out. Its a safety net; if you think that catastrophe proves there is no G-d, think again. Because G-d Himself foretold this very happening.

We only need this mainly for bad things, for its the bad that makes people question G-d. That why the pesukim for bad are so many more.

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Either – Or

‘Instead of that which you did not serve Hashem with happiness and good-heartedness amidst abundance, you will serve enemies that Hashem will send upon you in hunger and thirst and lack, who will place an iron yoke upon your neck until you are destroyed’

The Torah is making an Either-Or point here; we can never be completely free. Either we serve Hashem, or we serve our enemies. We may choose our master.

And by the way, if you serve Hashem, He treats His servants well; you will have abundance. Whereas your enemies….

The moral is that if we don’t like our situation perhaps check who we serve. Have we been choosing the wrong master?

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‘Today you have become a nation unto Hashem!’

Rashi comments that when Moshe entrusted the Levi’im with the Torah, the Jews complained: “Today they are mere trustees, but tomorrow they will claim the Torah is theirs and they are in charge of it. We refuse to lose control of the Torah!”

When Moshe heard that, he exclaimed in joy: ‘Truly, Today you have become Hashem’s nation!’

The Jews have been keeping the Torah for forty years. What changed now?

Rabbi Chaim Mintz shlit”a suggested that the test of where one truly stands is not by how many mitzvos one performs. Its by what one feels when he misses a mitzvah. Does he feel pain and loss, or say ‘Just as well!’

In other words, do we see Mitzvos as our destiny, or are they a burden and responsibility, which we are happy to be rid of?

When the Jews protested losing the Torah, only then were they truly Hashem’s nation.

How do you see Mitzvos??

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