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| Rosenblum, Rabbi Sender on |
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The nation of Midyan's attempt to seduce the Jews to sin immoraly was actually a two part plan. And indeed, even when the Jews went to war with them, they still succeeded in affecting the purity of our nation in an insidious way. What was their approach? Another topic discussed is the inadvertent murderer, who was sent to exile in Arei Miklat, and could only regain freedom once the Kohen Gadol died. Why was the mourning of such a great man the key to his emancipation?
Often we are fooled by external trappings of piety, and look at those with prestige as truly great. But in truth, many times the people who seem low and far from greatness are those with great stores of potential. How can we see this from Devarim? Also, what is an important tool to use to make sure that actions you are committing in the name of righteousness are truly correct?
Why did Moshe put the blame of G-d's denial of his request to enter Israel squarely on Bnei Yisrael's shoulders, and what does this teach us about group prayer? We are warned not to add or subtract from the mitzvos of the Torah. What great danger are we playing with if we do? And many more vorts on this week's parsha.
Why would G-d care about the myriad of nitty-gritty details involved in the Torah? Isn't He bigger than that? And what is the appropriate outlook to take when we are successful in our undertakings to make sure we don't take all of the credit for ourselves? Another topic - is it possible to "bribe" G-d with the charity we give?
This week's parsha is chock full of important concepts, from free choice that needs to be clear as day to the potency of giving charity. We may think we're wealthy in spite of giving tzedaka, but can it be that we're really blessed because of it? And is it necessary to investigate the claim of poverty that people make, or can we just give to anyone who says he is in need?
