Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

To sponsor an episode please visit: https://itistaught.com/support-this-project/To get the daily chumash summaries in your email click here  https://substack.com/profile/182692001-sarede-rachel-switzer?utm_source=profile-page.Subscribe on SpotifySubscribe on Apple PodcastsPlease consider leaving a review on the platform of your choice! For comments and inquiries, email [email protected]

An Israelite King

Moshe foretells of a time when the Israelites will live in Israel and decide to appoint a king like all the other nations around them. At that time, Moshe continues, they are to make sure that the king they appoint is Jewish.

This king may only have enough horses for his chariots and no more. Moshe warns that if a king has too many horses, he will bring the nation back to Egypt to buy horses there as that is where they come from and they are not allowed to return to Egypt.

This king may have no more than 18 wives and he may not have an excess of gold and silver, only enough for his army.

He should have two Torah scrolls written on his behalf - one big one to be placed in his treasury and a second smaller one for him to carry with him wherever he goes. If he gets these scrolls written, he will merit that his kingdom will endure.

He is to read this Torah his entire life so that he learns to fear G-d and keep the Torah's commandments. Doing so will keep him humble and prevent him from transgressing even minor commandments such as one enacted by a prophet.

In so learning Torah, he will merit to have his kingdom endure and that if his son is so worthy, he shall succeed him.

Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

To sponsor an episode please visit: https://itistaught.com/support-this-project/To get the daily chumash summaries in your email click here  https://substack.com/profile/182692001-sarede-rachel-switzer?utm_source=profile-page.Subscribe on SpotifySubscribe on Apple PodcastsPlease consider leaving a review on the platform of your choice! For comments and inquiries, email [email protected]

Appoint Judges and Policemen

Moshe instructs the nation that they are to set up judges and policemen. Every city as well as every tribe must have appointed judges. The appointed judges must be expert and righteous to ensure that their judgments will be just.

The judges will be the ones to determine the verdict, and the policemen are to then hit the accused with rods and straps until they comply with their verdict.

Moshe now goes on to provide some precautions to the judges. They are not to:

* Pervert justice

* Show favoritism at any point (even whilst the litigants state their pleas, for example telling one that they must stand yet allowing the other to sit). This is because if one notices that the judge is giving more respect to his opponent, he will feel like there's no use for him to plead his case.

* Take bribes (even if they still intend to judge justly, since it is impossible to accept a bribe and not have this influence one's judgement towards favor for the one who gave the bribe).

* They are to seek out a good court.

Appointing proper judges is so crucial as it alone merits Israel staying alive and settled in the land of Israel.

Moshe goes on to tell the nation that they are forbidden from planting a tree or building a house on the Temple Mount. Scripture makes special note of the ashera tree which was used for idolatry, saying that even if one plants such a tree without idolatrous purposes, this is forbidden.

They are not allowed to set up a stone monument, even in order to use it for sacrifices to G-d. The alters which G-d commanded them to make are to be made up of stones (plural) and earth. Although in the days of the patriarchs, altars of (one) stone were beloved to G-d, this changed with the Canaanites using such altars for idolatry. Although the Canaanites also made idolatrous altars out of multiple stones, this was less common.

Moshe now tells the nation that they are not to sacrifice any ox or sheep that has a blemish. It is similarly forbidden to sacrifice an offering that became disqualified through verbally expressed improper intent (i.e with intent to eat it or place its blood on the altar after the allotted time set by Torah. Such a disqualified animal is referred to as "pigul").

Moshe now instructs the nation that if they are to find an idolator among them (determined as such by virtue of two witnesses providing corroborating testimonies, this idolator is to be brought out to the city in which he or she worshipped the idols and is pelted with stones till death.

Two witnesses are necessary to put someone to death in this manner. Scripture specifies that if there are three witnesses, this is also fine, to alleviate concerns that such a sized group would disqualify the entire group were one of the witnesses to be found to be "plotting" (i.e not telling the truth). In such an instance, only that one dishonest witness would be disqualified for all future testimonies, until it is clear that they have repented.

The witnesses are to be the first ones to take part in the idolator's stoning to death, followed by the rest of the nation.

If ever the appointed judges are unsure of the proper judgement, the judgement is to be brought to the Sanheidrin (Supreme Court) in the Temple. Scripture gives a few examples of such cases where a judge might be unsure:

* Whether blood is menstrual blood which is considered impure vs ritually clean blood.

* Whether someone is innocent or guilty

* Whether a lesion is ritually impure or pure

* When the judges in the city were not in consensus regarding a judgement of innocent vs. guilty.

Moshe goes on to tell them that they are to follow and obey the Kohanim as well as the judge of their times, even if such judge is not on the same level of the judge who preceded him.

They are to do exactly as the judge instructs, even if they say that "right is left and left is right". All the more so should they be obeyed if they say that "right is right and left is left".

One who intentionally disobeys a Kohen or judge is to be put to death.

In general, executions were to be done immediately after the verdict, however in the case of a rebellious sage, his execution is to be delayed until the next festival, when the entire nation will be in Jerusalem.

Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

To sponsor an episode please visit: https://itistaught.com/support-this-project/To get the daily chumash summaries in your email click here  https://substack.com/profile/182692001-sarede-rachel-switzer?utm_source=profile-page.Subscribe on SpotifySubscribe on Apple PodcastsPlease consider leaving a review on the platform of your choice! For comments and inquiries, email [email protected]

Redemption of the Firstborn. The Three Pilgrimage Holidays

Redemption of the Firstborn

Moshe now reiterates the laws regarding the redemption of the firstborn cattle or flock.

He says that one must not work the firstborn of their ox, nor shear the firstborn of their flock (nor may one work the firstborn of one's flock nor shear the firstborn of one's ox though it is written in the former manner as that is the more typical way these animals are treated).

One may only sacrifice a firstborn as a firstborn sacrifice.

The Torah now describes how the Kohen is entitled to eat the entire animal which is redeemed.

An animal must be redeemed and given to a Kohen regardless of whether it is blemished or unblemished, though different laws apply in both instances.

A blemished firstborn animal is slaughtered outside of the Temple and may be eaten by anyone the Kohen invites. An unblemished animal on the other hand must be slaughtered in the Courtyard of the Temple and have its blood sprinkled and fat burned on the altar. And the Kohen and his family (and no one else) must eat it within the aloted time, which is for two days and the one night in between them.

Ideally one should redeem this firstborn animal within its first year however it is still "fit" to be redeemed if that time has elapsed.

If such an animal has a blemish, it may not be offered to G-d. This includes any kind of blemish which is externally visible and doesn't heal. Chumash gives being lame or blind as examples but this stipulation includes other such externally visible blemishes as well.

All animals, both kosher and non kosher, if blemished, should be eaten together in one's city.

One might have thought that since it is permissible to eat a blemished animal that started out forbidden (since it was sanctified) but now became permitted due to its blemish, one may also eat its blood, however Chumash stipulates that its blood is still not allowed.

Chumash then reiterates the requirement to offer the Paschal sacrifice on Pesach. Moshe tells them that before the month of Nissan, they should take note to see if the weather will be fit for ripening barley by the 16th of the month to offer up as the Omer offering. If it is not, they should proclaim that year a leap year to give them a chance to wait one more month for the barley to ripen.

The Three Pilgrimage Holidays

Chumash recalls that this observance is in remembrance of G-d taking them out of Egypt "at night". While the Israelites left Egypt during the day, Pharaoh gave them permission to leave at night

This Paschal sacrifice must be of a sheep or goat. If they got a large group together for this offering, they are to bring a Festival (Chagiga) offering along with it, so that the Paschal offering will be eaten after a festive and satisfying meal.

Leavened bread may not be eaten with the Paschal offering. They must eat matzah for seven days in commemoration of when the Egyptians rushed them out of their land, causing the dough of the Israelites' bread not having enough time to rise.

Not only may they not eat leavened bread for seven days but they may not have any within their homes nor may they leave over any of the flesh from the Paschal sacrifice (this restriction had been given earlier regarding the original Paschal offering they sacrificed upon leaving Egypt. It is reiterated here to teach that it applies to all future Paschal sacrifices offered as well).

The Paschal offering may only be sacrificed in the Temple. It must be slaughtered "towards evening" which means after 6 hours. It must be eaten at sunset and when you leave you must burn it and remove it from the burning sites as it becomes disqualified as a notar.

The Paschal offering must be roasted in fire (though elsewhere (see Shmos 12:9) it is referred to as any type of cooking) and eaten in the Temple.

When one travels to Jerusalem for the holiday, this pilgrim must stay overnight at the end of the holiday.

Moshe now reiterates that it is forbidden to do work (alternatively one must rejoice with food and drink) on the seventh day of this Passover holiday.

During the last 6 days after the Omer has been offered, one may eat matza made from the new crop.

Eating matza is only obligatory on the first night of Passover. It is only optional for the remainder of the holiday.

Beginning from the 16th of Nissan, which is the start of the harvest, they are to count 7 weeks and at the end of that time they are to celebrate the Shavuos holiday ("Festival of Weeks") by giving peace offerings in addition to the regular festival offerings and invite others to join in your feast.

G-d says that if we make his "four" happy by inviting these guests to eat with us, ie the Levite, stranger, orphan and widow, G-d will gladden our "four", i.e. one's son, daughter, manservant and maidservant.

Moshe reiterates that they must remember that G-d rescued them from Egypt on condition that they keep His Commandments.

Moshe now reiterates the details of holiday of Sukkos. He says that it is to celebrated for seven days, at the time when they gather their summer fruits. Alternatively, the Chumash is saying that they must cover their Sukkah with things that grow from the ground but have become detached and thus cannot become impure as they are not food nor vessels.

Moshe tells them that they are all are obligated to rejoice on that holiday (especially on the night before the last day) since G-d will bless them with everything.

Moshe tells them that every male must make a pilgrimage up to Jerusalem three times per year on : Passover, Shavuos and Sukkos.

And when they go, they are to bring burnt offerings (which one must bring any time one travels to Jerusalem) and festival peace offerings. The size of these offerings should be commensurate with the size of one's household.

Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

To sponsor an episode please visit: https://itistaught.com/support-this-project/To get the daily chumash summaries in your email click here  https://substack.com/profile/182692001-sarede-rachel-switzer?utm_source=profile-page.Subscribe on SpotifySubscribe on Apple PodcastsPlease consider leaving a review on the platform of your choice! For comments and inquiries, email [email protected]

Shmitta. Giving Charity. Hebrew Slaves.

Shmitta

Moshe now reiterates the laws regarding Shmitta.

At the end of the seven year Shmitta cycle, all loans are to be voided if they were made to a fellow Jew. Loans made to non Jews do not have to be voided.

Moshe declares that if they listen to G-d Will*, there will not be any who are in need amongst the Jewish people. However if they don't do His Will, there will be.

*Side note: The text makes a play on words with the word "listen", doubling it as שָׁמֹעַ תִּשְׁמַע (literally "listen you will listen", implying that if they listen to the Torah a little, they will be rewarded with the opportunity to learn (i.e. listen) to much more Torah.

Moshe provides textual proof for these promised blessings that will come as a result of observing the proper laws of borrowing as written in Devarim 28:3. The blessings will be that they will lend to and rule over many nations but will not borrow from or be ruled over them.

Giving Charity

Moshe then instructs them regarding giving to the poor and who to prioritize.

One's paternal brother has priority over one's maternal brother.

The poor people in one's city have priority over those in another city.

One should not deliberate and agonize over who to give charity to or if to give or not to give.

Moshe warns that if one does not give to a person in need, they will become such a person themselves.

Rather, Moshe says, one should give even many times. And if someone doesn't want to be given money as a gift, one should loan it to him.

One is not required to make a person rich, however one must give to a person in accordance with the lifestyle they are used to. Rashi gives an example of someone who is used to having a horse to ride and a servant.

Giving to one who is lacking also means to help a man find a wife.

Moshe cautions them against not lending to someone because of the approach of the seventh year of Shmitta. He says that G-d will punish such a person and the punishment will be hastened if the poor person cries out to G-d against the person who didn't give.

Moshe reiterates that they must give to one in need, even a hundred times, and make sure that the poor person doesn't feel bad when you are giving to him. G-d will reward someone even for pledging to give in addition to actually giving.

Moshe tells them that there will always be poor people in Israel and thus he is giving them advice for their own good to give to the poor.

Hebrew Slaves

Moshe gives instructions regarding Hebrew slaves, saying that if a Hebrew slave is sold to a person, he is to serve for six years and then be set free in the seventh year.

This is only true for a man who a court sold into slavery as punishment for theft not one who sold himself as a slave to pay off a debt.

Women are not sold into slavery for theft so that part wouldn't apply, however a man can sell his minor daughter as a handmaid in which case she too would be released after six years if she is not showing signs of puberty by then.

When a slave is set free, one must not let him out empty handed but rather provide for him* from your flock, threshing floor and vat. One should not however give him mules which are sterile and thus not a source of blessing.

*Side note: The wording of "provide for him" in Hebrew (הַעֲנֵיק תַּעֲנִיק) relates to the word for a piece of jewelry worn on the upper part of the body so Rashi says that this can either mean that one is to give something to a person that they will recognize is from the former slave owner, or else it means that he should be loaded with gifts.

Moshe tells them that they should remember that they too were slaves in Egypt and at that time G-d loaded them up with booty first upon release and then again from the Sea of Reeds. Thus they should load up their slave upon his leaving with gifts a first and then a second time.

If the slave says he wants to stay because he loves you, it is good for him to stay with you and you are to pierce his ear into a door with an awl and this will mark him as a slave until the end of the Jubilee. A maidservant can also be kept for this duration if she declares that she wants to stay and loves her master however her ear is not pierced in this way.

One should not feel distressed upon setting a Hebrew slave free as a Hebrew slave serves both day and night (he serves at night by being with a Canaanite maidservant which the master gives to him and the resultant children from their union are given to the master), which is double that of a hired worker who serves only by day.

Today's aliya concludes with Moshe saying that if one keeps these laws regarding Hebrew slaves, G-d will bless one in all that he does.

Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

To sponsor an episode please visit: https://itistaught.com/support-this-project/To get the daily chumash summaries in your email click here  https://substack.com/profile/182692001-sarede-rachel-switzer?utm_source=profile-page.Subscribe on SpotifySubscribe on Apple PodcastsPlease consider leaving a review on the platform of your choice! For comments and inquiries, email [email protected]

Tithes

Moshe now reiterates the laws regarding tithing the land.

Rashi explains the reason why this section on tithing as well as the upcoming section on first fruits is written in here, right after the laws regarding cooking a kid in its mother's milk as follows:

Developing kernels of grain are like "kids" still in the womb (i.e. their husks) and if one doesn't tithe their produce, G-d will be forced to destroy these kernel by sending an eastern wind. Similarly, are first fruits considered as "kids" who will wither if not brought.

Tithes must be taken from the crop one is tithing for, i.e. one may not take the tithe amount for the new year's crop from the previous year's crop.

Torah now discusses Maa'ser Sheni (i.e the "second tithe") which unlike the first tithe which was to be given to the Levites who could eat it anywhere (not only Jerusalem), this second tithe may be eaten by its owners but only in Jerusalem. This 2nd tithe applies to grain, wine, oil and one's firstborn cattle and sheep.

If they are blessed to have too much produce of these things to carry them to Jerusalem, they may exchange the objects for money and bring that money to Jerusalem. And then once in Jerusalem they must use that money to buy either cattle, sheep or new or old wine, and eat that in Jerusalem.

Scripture now gives a reminder regarding the first tithe (Ma'aser Rishon) which must be given to the Levites as they do not have their own portion of the land. Rashi stipulates that these Levites may however partake of those things which are left for the poor, as anyone else does, namely: forgotten sheaves, the end of the field and ownerless things.

A person has up until the third year of the shmitta cycle to remove the tithes from his crops.

The first tithe, as mentioned, is given to the Levites.

If the second tithe is taken in the 3rd year of the Shmitta cycle, it is not to be eaten by the owner in Jerusalem the way one would had the tithe been taken in the first or second year of the Shmitta cycle, but rather it is to be given to orphans and widows who live in one's city. One is to give them enough to satiate them.

In giving these tithes, G-d will bless all of a person's work.

Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

To sponsor an episode please visit: https://itistaught.com/support-this-project/To get the daily chumash summaries in your email click here  https://substack.com/profile/182692001-sarede-rachel-switzer?utm_source=profile-page.Subscribe on SpotifySubscribe on Apple PodcastsPlease consider leaving a review on the platform of your choice! For comments and inquiries, email [email protected]

Kosher and Non Kosher Animals

Moshe instructs the Israelites not to make any cuts on their flesh nor shave any part of the head to the point of baldness as a way of mourning their deceased. This was an Amorite practice and as children of G-d it would not befit them to deface themselves in this way.

Moshe tells them that they are holy on account of their forefathers as well as on account of G-d choosing them from all other nations to be treasured.

They are not to eat anything which G-d deemed an "abomination", for example one may not intentionally blemish a firstborn animal or an animal reserved for an offering (thus making it invalid as an offering) and then eat it. Another example would be eating meat cooked in milk.

Scripture now delineates animals which are permitted to be eaten*:

Ox, Lamb, Kid, Gazelle, Deer, Antelope, Ibex (mountain goat), Chamois, Bison and Giraffe**.

*Side note: For all animals listed in today's Chumash I used the english translation from chabad.org. Check the original text for the Hebrew names.

**Side note: These are all considered wild beasts (חַיָּה) however the text lists them as בְּהֵמָה which usually denotes a domestic animal. Thus Rashi learns from here that this particular group of wild beasts are considered to be domestic. Rashi also understands from the text that there are more non kosher domestic and wild animals than kosher ones, since the text always enumerates that which there are less of.

In addition to these listed animals, they may also eat any animal that has a completely split hoof (this excludes animals who have partially split hooves but not to the point of splitting into two nails) and chews its cud. Any part within such an animal may be eaten. This includes a fetus within such an animal which would not require its own slaughtering to deem it kosher to eat.

Scripture now delineates those animals which are forbidden to eat:

Animals which chew their cud but do not have split hooves. This includes the "Shesuah" (literally "cloven one" (Rashi says this is a creature which has 2 backs and spinal cords) - this animal was not listed in the prior listing of forbidden animals in Vayikra Chapter 11 which is why it is listed here.), camel, hyrax and hare.

Pigs because it has a split hoof but does not chew its cud. The carcass of a pig may not be touched during the festivals when one must purify themselves.*

*Side note: Rashi's rationale regarding touching a pig's carcass only applying during the festivals comes from comparing it to the prohibition regarding touching a human carcass which only applies to Kohanim. So he reasons that the prohibition against touching the carcass of an animal wouldn't be more strict than that of a human.

Scripture then reiterates which fish are permitted and forbidden, saying that only fish which have both fins and scales are permitted to be eaten.

Scripture then discusses which birds are permitted to be eaten, beginning by saying that all birds (including that one which is set free in the ritual of the Metzorah (see Vayikra 14:7) which one might have thought wouldn't have been permitted) are by default permitted, excluding several which scripture enumerates*:

*Side note: Similar logic applies here as was regarding wild animals where only the permitted ones were listed as they are less numerous than forbidden ones, here, by contrast, the forbidden ones are listed as they are less numerous than the permitted ones.

The forbidden birds are:

The bird which is slaughtered in the ritual of the metzora, the eagle (or griffen), ossifrage, osprey, white vulture, black vulture and kite, every species of raven, ostrich falcon, ibis, bat, pelican, magpie, cormorant, stork, all species of heron, hoopoe, atalef, and wild rooster.

Flying insects which swarm on the ground like flies, hornets and un-kosher locusts are forbidden to eat.

Scripture then specifies that by contrast, any fowl not listed as forbidden in the text is permitted to be eaten.

Any kosher dead animal which has not been ritually slaughtered may not be eaten however it may be given to a resident alien (i.e a non jew who lives in Israel who commits to not worshiping idols).

Moshe teaches the Israelites that they must "sanctify" themselves. Meaning some things are technically permitted yet some treat them as forbidden. In the presence of these people one is to also treat such things as forbidden.

One may not cook a kid in its mother's milk. This prohibition is listed three times in scripture (here - Devrarim 14:21, Shmos 23:19 and Shmos 34:26) to include wild animals, fowl and unkosher animals in this category of what is forbidden from being cooked in its mother's milk.

You shall not eat any carcass. You may give it to the stranger who is in your cities, that he may eat it, or you may sell it to a foreigner; for you are a holy people to the Lord, your God. You shall not cook a kid in its mother's milk.

Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

To sponsor an episode please visit: https://itistaught.com/support-this-project/To get the daily chumash summaries in your email click here  https://substack.com/profile/182692001-sarede-rachel-switzer?utm_source=profile-page.Subscribe on SpotifySubscribe on Apple PodcastsPlease consider leaving a review on the platform of your choice! For comments and inquiries, email [email protected]

Warnings Against Idolatry

Moshe foretells of a time when G-d will expel the other nations from the Land of Israel and the Israelites will live there instead.

He warns them not to then become drawn to and curious about those other nations' idolatrous practices. They should understand that it was these practices which caused them to be killed by others so if the Israelites took on these practices, they could also get killed by outsiders.

Generally speaking, the sin of idolatry only incurs the death penalty if the idol is worshiped according to its customary practice. Rashi includes the example of defecating before [Baal] Peor or casting a stone at Mercurius,

However if one does any of the four following practices before an idol, regardless of whether this is the customary way to worship it, one is also liable for the death penalty:

* Slaughtering a sacrifice for the idol.

* Burning a sacrifice for the idol

* Pouring a libation for the idol

* Prostrating oneself before the idol.

Moshe warns them not to do these practices and says that these idolators would burn theirs sons, daughters, fathers and mothers before their idols. Rashi cites Rabbi Akiva who said that he once saw an idolator bind his father before his dog and the dog ate him. Rashi then cites Sifrei who understands the dog to be an idol, either because the idol was actually in the form of a dog or else this was just a demeaning description of the idol. Sifrei interprets the dog "eating" the father as meaning that the idolator burned his father in front of the idol.

Moshe tells the nation to be careful to keep all of G-d's commandments, both positive and negative, regardless of level of gravity. They are not to add to them (Rashi gives the example of putting 5 chapters in the head tefillin instead of 4 or using 5 species of lulav instead of 4 or reciting 4 blessings instead of 3 for the Birkas Kohanim (priestly blessing) nor subtract from them.

Moshe says that if a prophet or "dreamer of a dream" rises up amongst them who gives them a sign from heaven or on earth, one is not to listen to him if he tells them to worship foreign deities. And if one wonders why G-d sent such a person, they should know that this is so G-d would test his love of G-d.

For an example of a sign from heaven (אוֹת) as well as a sign on earth (מוֹפֵת), Rashi cites an incident in Shoftim with Gideon where Gideon asks the angel of G-d to show him a sign to let him know if G-d wanted Israel to be saved through Gideon.

First he spread out a fleece of wool on the threshing floor and said that if dew would only go onto the fleece and leave the rest of the ground dry, he would take this as a sign from heaven (אוֹת) and so it was (See Shoftim 6:17).

Then after squeezing out all of the dew from the fleece, he told G-d that he would do one more test to see a sign on earth (מוֹפֵת), where the fleece would remain dry this time and the dew be on the rest of the ground. And so it was (see Shoftim 6:39).

The Gur Aryeh and the Maskil LeDavid are unsure as to why the first test was called a sign from "heaven" and the second "on earth" but they suppose that maybe it's because dew falls from the heavens.

Rather than follow such a false prophet, they are to follow and fear G-d. They are to keep the Torah, listen to the voice of the true prophets, worship Him in the Mishkan and cleave to His ways, which Rashi cites Sotah 14a to mean: do kindness, bury the dead and visit the sick.

Furthermore, such a false prophet should be put to death since he said things G-d never told him to. If all G-d did would have been to rescue the Israelites from Egypt, that would have been sufficient.

Moshe warns them to resist temptation if even a close relative of theirs tries to persuade them in secret* to abandon the G-d of their forefathers** and worship idols, whether these idols are near or far***, including all of the heavenly bodies. Relatives including in this warning are one's: Brother (either paternal or maternal), son, daughter, wife or father.

*Side note: The text writes "in secret" since this is how such persuasions usually occur, however this would be forbidden just as much if it would be done in public.

**Side note: Rashi comments that the suggestion to abandon the G-d of one's forefathers is especially shameful since even idolatrous nations don't abandon their ancestor's beliefs/practices.

***Side note: Rashi comments that the text stipulates "near or far" to teach that if one comes to know about the idols which are close by, they will see that these have no substance and will understand from this that those further away are similarly lacking in substance.

Such a person must be killed, ideally by the hands of the person he tempted. If this is what is to be done to someone so dear to a person like these relatives, all the more so should one similarly punish someone not close to him who tries to persuade him towards idolatry.

If the person who was tempted by him does not kill him, others must kill the tempter.

He shall not be loved, nor shall you have mercy for him when he pleads for his life begging for forgiveness. He shall not be pitied or try to find merits in his favor and you may not stay silent if you know some condemning information about him.

All of these stipulations are deviations from the commandments to otherwise love (Vayikra 19:8) help (Shmos 23:5) and have pity on (Vayikra 19:18) one's fellow man.

You should not let him go free. If a court acquits him, you must bring him back to be convicted, yet if he is deemed guilty, you may not return him for acquittal.

The method of killing him should be with stoning and this should serve as a learning lesson for the Israelites who should listen to this with fear.

Moshe tells the nation that if they hear people talking about one of the cities which G-d told them to live in (excluding Jerusalem, which no tribe was given to live in) saying that its male inhabitants* have cast aside Torah observance and are leading people to worship idols, they are to investigate** the city and if found guilty, they are to kill the people living in it. If they are unable to carry out a death penalty for them, they must kill them by some other means.

*Side note: It must be the men who led it astray for such a city to be considered wayward.

**Side note: Rashi lists the seven expressions of investigation which are learned from this text, three of which come up here:

* Seeking out - דְרִישָׁה

* Investigating - חֲקִירָה

* Thoroughly - הֵיטֵב

and then two more will come up later in 17:4 and two more in 19:18.

They are to burn all of the possessions (spoils) of this city in its open square, never to be rebuilt again.

By not being attached to anything having to do with destruction (i.e. idolatry), G-d's anger will subside and He will bestow compassion on them and cause them to multiply as He had promised the patriarchs.

Once again, Moshe beseeches the nation to keep G-d's commandments.

Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

To sponsor an episode please visit: https://itistaught.com/support-this-project/To get the daily chumash summaries in your email click here  https://substack.com/profile/182692001-sarede-rachel-switzer?utm_source=profile-page.Subscribe on SpotifySubscribe on Apple PodcastsPlease consider leaving a review on the platform of your choice! For comments and inquiries, email [email protected]

Blessings and Curses to Come

Moshe predicts that there would come a time when the Levites would bless the nation if they they obey G-d's commandments, and curse them if they instead worshipped idols.

*Side note: Rashi extrapolates from this the teaching that whoever worships idols it is as if he denies the entire Torah.

While blessing them, the Levites would face Mount Gerizim, and while cursing them they would turn around and face Mount Ebal.

Since these two mountains were situated far west on the other side of the Jordan in the land of Canaan, this prediction served as a premonition of their coming to inherit and live in that Land as G-d had promised.

Moshe reiterates that they are to keep all G-d's statues and ordinances which G-d instructed them to keep in the Land of Israel.

In that Land, they are to completely uproot any traces of idolatry wherever it was worshipped.

They are to break down these idolatrous altars (made of many stones) and monuments (i.e made of one stone, like a pedestal for an idol), burn trees which are worshiped (called "asherim") and mock the names of their sacred places. Rashi gives as an example that if a certain place is called an "exalted temple" they should call it a "ditch house" or something which they refer to as an "all seeing eye" should be called "the thorn eye".

And you shall tear down their altars, smash their monuments, burn their asherim with fire, cut down the graven images of their gods, and destroy their name from that place.

Offerings to G-d should not be made in the way idolatrous offerings were, in the sense that they should only be made in a place which G-d chooses (i.e the Mishkan in Shiloah). Or alternatively, this means that they should not erase the Name of G-d from anywhere or remove a stone from an altar or the courtyard. Rabbi Ishmael interprets this latter understanding more poetically, saying that they should refrain from acting like the other nations as such sins would cause the destruction of the Mishkan.

In this Mishkan, they are to bring their burnt offerings, obligatory peace offerings, tithes of the cattle and second tithe (to eat within the walls of Jerusalem), the first fruits, and their vows, donations and their first born cattle to be given to the Koahnim to sacrifice.

In this Mishkan they are to eat and rejoice as G-d had blessed them.

Moshe instructs them that during the 14 years that they will be conquering the nations and dividing the land amongst the tribes after they cross the Jordan, the only offerings they will be allowed to sacrifice on a temporary altar (i.e. a "bamah") are vows and donations. This excludes sin and guilt offerings which may only be sacrifices in the Mishkan.

The reason why they are allowed to sacrifice some things on a Bamah during those 14 years is because they will have not yet arrived at Shiloh in Jerusalem, the "resting place" which G-d is giving to them.

Moshe tells them that when they settle in the land across the Jordan, they will divide the land, and every man will recognize his portion and tribal territory. After having so conquered and divided the land, G-d will grant them respite from their surrounding enemies and they can live there in safety. They state of security only came about in the days of King David. Before then, even after Israel conquered their surrounding enemies, there were other nations within the Land which would harass Israel whenever they sinned.

Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

To sponsor an episode please visit: https://itistaught.com/support-this-project/To get the daily chumash summaries in your email click here  https://substack.com/profile/182692001-sarede-rachel-switzer?utm_source=profile-page.Subscribe on SpotifySubscribe on Apple PodcastsPlease consider leaving a review on the platform of your choice! For comments and inquiries, email [email protected]

Sacrificial Stipulations

Before the Temple was built in Jerusalem, the Israelites would erect the more temporary Mishkan at their encampments. First in Shiloah, then Nob and then Gibeon. In between these encampments, they were permitted to offer some sacrifices on a bamah (see yesterday's post for more info).

Moshe teaches the nation that once the more permanent structure of the Temple was built however, these bamah offerings will no longer be permitted, except in the case of a prophet so instructing, like with Eliyahu on Mount Carmel (see Melachim 1, 18: 22)

The offerings they bring in the Temple should be from the choicest of their animals and produce.

This Temple will be a place where they all will celebrate before G-d.

The threshing floor of the Temple grounds was within the territory of the tribe of Binyamin. This was purchased by David from Araunah the Yevusi (see Shmuel 11, 24:24). The gold used for the Temple was collected from all of the tribes.

If an animal is set aside to be offered as a sacrifice and subsequently becomes permanently blemished, it is to be replaced with its value in money and the animal is permitted to be eaten anywhere (i.e. not specifically within the Temple grounds).

Such a blemished animal may not be sheared or milked however. One may only eat its meat.

Although only a person who is "pure" is permitted to eat an animal which is brought as an offering, but a pure and impure person may eat such a blemished animal spoken of here. Chumash likens this to a deer or gazelle, both of which are kosher wild animals which are never brought as offerings and thus have no restrictions on who may or may not eat them and no parts of it need be given to a Kohen after it is slaughtered.

Although such animals are not to be offered on an altar and thus will not have their blood sprinkled on it, they are still forbidden from eating its blood. They are to spill the blood on the ground, however they do not need to cover it with earth. This blood, like water, has the ability to cause any food (or seeds) it comes into contact with become susceptible to impurity.

Certain foods are forbidden to be eaten outside of the city limits of Jerusalem. These are:

* The firstborn of their cattle (applies only to Kohanim as they are the only ones who are ever allowed to eat these even within Jerusalem

* Tithe of their grain, wine and oil

* The first fruits

Moshe then reiterates these stipulations, this time in the positive, saying that they are only permitted to eat these things within the walls of Jerusalem.

He includes that the Levites should be given their portion there, ideally from the first tithe. If one doesn't have anything from this tithe to give to them, one is to give them from the tithe of the poor. If one doesn't have this to give to them either, one is to give the Levites some of one's peace offering.

Moshe emphasizes that they should be careful not to neglect to give to the Levites when they are in the Land of Israel. This is not so in exile, wherein the Levites are not to be distinguished in this way from poor Israelites.

While the Israelites were in the desert, meat was only permitted to be eaten if it was from an animal which was first consecrated and offered as a peace offering. Within the Land of Israel, they were permitted to eat even non consecrated meat, whenever they so desired, however Rashi understands that the text is written in.a way which teaches proper etiquette, that one should only desire to eat meat if he is wealthy and lives in abundance.

Moshe informs the nation that if the Temple will be too far for them to make daily peace offerings (the way they did in the desert with the Mishkan traveling along with them), they would be permitted to ritually slaughter their cattle and sheep in accordance with the Oral tradition given to Moshe on Mount Sinai any time they so choose and they need not be in a state of ritual purity to do so.

Moshe tells them to "resist the temptation" to eat the blood of animals. Rabbi Yehuda understands this wording to mean that they were inclined towards wanting to eat blood, however Rabbi Shimon ben Azzai understands it in a different way - that just as the Torah gives such a strong warning regarding eating blood, which no one desires, all the more so must we be careful about staying strong with all of G-d's commandments.

They are forbidden to eat the limb from a living animal.

They may not eat blood even if it is contained within the limbs of an animal.

The reward for keeping this commandment to resist eating blood will be goodness for a person and their children. Rashi cites the gemara which extrapolates from here that if such a reward is given for refraining from doing something (i.e. eating blood) which disgusts a person, all the more so does one get so rewarded for abstaining from stealing and immorality which are real temptations (see Makos 23b).

While unconsecrated animals are permitted to be eaten outside of Jerusalem, those which are consecrated may not - rather they must be brought to the Temple to be sacrificed. So too is this the case for any animals which have been exchanged for consecrated animals as well as the offspring of consecrated animals.

Moshe implores the nation to "guard" the words which are being commanded. This is a reference to the Oral Law, which must be guarded and internalized inside of them. Whether a commandment is easy or hard it should be equally kept.

Keeping these commandments is good in the eyes of G-d and proper in the eyes of man.

Audio Summaries of the daily Chumash portions In loving memory of Ousher Zelig ben Myer HaLevi Z”L

To sponsor an episode please visit: https://itistaught.com/support-this-project/To get the daily chumash summaries in your email click here  https://substack.com/profile/182692001-sarede-rachel-switzer?utm_source=profile-page.Subscribe on SpotifySubscribe on Apple PodcastsPlease consider leaving a review on the platform of your choice! For comments and inquiries, email [email protected]

Feared Among the Nations

Moshe emphasizes that the Israelites must be extra diligent about learning Torah lest they forget.

They should mirror G-d in being merciful as He is merciful.

They should attach themselves to Torah sages and disciples and in so doing, G-d will consider it as though they are attaching themselves to Him (for to attach to Him directly would be too much as "G-d is a consuming fire" (Devraim 4:24).

If they do all of this (which is their responsibility) G-d will exile the other nations and they will conquer nations which are greater and stronger than them (which is His responsibility). And Rashi points out that Israel is already fairly strong - stronger than all the other nations except for the Amorites whom they were up against.

Moshe tells them that wherever they go they will conquer. He specifies the boundaries as being "from the desert and the Levanon, from the Euphrates River until the western sea".

Moshe assures them that G-d will keep what He had said (see Shmos 23:27) that the other nations in the lands they journey to will have fear (sudden fear) and dread them (i.e. longer termed anxiety) and will not be able to stand up against them, even someone who is a strong as Og the king of Bashan.