May 29, 2026 | Torat Devorah, Uncategorized
In this week’s Torah portion, Nasso, we find the command to count the Levites — the sons of Gershon and the sons of Merari. The actual count of these people was taken only once, during the second year of their 40-year wanderings. What are we to learn from the Torah’s inclusion of this commandment?
The Lubavitcher Rebbe says that it is necessary for us to examine the reason why the Jewish people had to wander for 40 years in the wilderness. When the spies gave a negative report about the Land of Israel, the Jewish people were reluctant to enter the land God had promised them. God, therefore, punished the Jews with 40 years of wandering and decreed that those who had been unwilling to enter Israel would not be allowed to do so. But why did God choose a wilderness for their wandering, as opposed to another location?
A wilderness, the Rebbe explains, is uninhabited by man, and indeed, the desert that the Jewish People wandered through is described as “a great and terrible wilderness: snakes, poisonous serpents and scorpions, and thirst without water to quench.” The Children of Israel, through their travels, were charged with transforming that wilderness and purifying the negative forces that still had their hold on the Jewish people. The cloud that preceded them as they traveled destroyed the snakes, serpents and beasts that threatened their existence. By overcoming the obstacles in the desert the Jews brought light and Godliness into the world. The uninhabited wilderness became the dwelling place, for 40 years, of the millions of Jews who had just left Egypt, and the “unsown land” was blessed with water from Miriam’s well, causing all kinds of plants and trees to flourish.
The commandment to count the Levites charged with transporting the Sanctuary, underscored and gave spiritual strength to this higher purpose — the transformation of a wilderness into an inhabited land. This, too, is the responsibility of every Jew, in every era, no matter where he may live, to transform and elevate his surroundings by infusing them with holiness. If at times it appears that we are surrounded by insurmountable forces, we are to remember the mission with which we have been charged and the special Godly powers we are given to accomplish it. Just as the Children of Israel traveled from place to place by Divine command, so too is every Jew, by Divine Providence, faced with precisely those obstacles and challenges he is charged with overcoming. The Torah assures us that through our actions, we can succeed in turning any wilderness into a flourishing dwelling place for God.
We also learn from the fact that the Levites were not counted or required to carry the Sanctuary until the age of 30, that it is never too late to try to improve oneself. Even if our behavior has been less than admirable and undisciplined — in the category of “wilderness” — we must never become dejected and despair of achieving our spiritual goals. Once the decision to improve is made, God gives us the strength to serve Him, purify ourselves, and uncover the Godliness concealed within.
~Devorah Abenhaim
May 21, 2026 | Torat Devorah
In many synagogues, the book of Ruth is read on the second day of Shavuot. There are several reasons for this custom:A) Shavuot is the birthday and yahrtzeit (day of passing) of King David and the book of Ruth records his ancestry. Ruth and her husband Boaz were King David’s great-grandparents.B) The scenes of harvesting, described in the book of Ruth are appropriate to the Festival of Harvest., and C) Ruth was a sincere convert who embraced Judaism with all her heart. On Shavuot all Jews were converts having accepted the Torah and all of its precepts.
To further understand the importance of Ruth in Jewish History, Rabbi Y. Marcus gives a very succinct history: Ruth was a Moabite woman who converted to Judaism and became the great-grandmother to King David. She was a princess, the daughter (or grand-daughter) of King Eglon of Moab. The story takes place in the era of the Judges, culminating with the marriage of Ruth and Boaz in the year 968 BCE. As the story is told in the Book of Ruth and the Midrash, she becomes acquainted with the Jewish religion when she befriends a distinguished and wealthy Jewish family, Elimelech and Naomi and their two sons Machlon and Kilyon, who had moved from Moab to the Land of Israel because of a famine. She grows enamored with Jewish belief and custom and she and her sister Orpah marry Machlon and Kilyon. When Elimelech and the two sons tragically pass away — punishment for abandoning their Israeli brethren in their time of need, and a now impoverished Naomi is heading back to the Land of Israel (where the famine has ended),the two sisters wish to go with her. Naomi begs them to remain in Moab with their regal family and not to follow her to poverty and anonymity. She explains to them that they would have to convert to Judaism and the difficulties that would entail. Orpah indeed turns back, while Ruth persists. In the famous words that have come to epitomize the sentiment of the righteous convert she says to Naomi: “Wherever you go I will go; wherever you lodge I will lodge. Your nation is my nation; and your G-d is my G-d.” In the land of Israel she finds favor in the eyes of Boaz, a great Torah scholar and Jewish leader, who is impressed with her modesty and righteousness. He marries her even though there is opposition to the marriage. The opposition stems from the fact that the Torah says that one should not marry a Moabite (even one who converts). Boaz, however, explains that the Torah speaks only of a Moabite male; it was however permitted to marry a Moabite woman (who had converted). Boaz and Ruth give birth to Oved, who gives birth to Jesse, who gives birth to David, who is the ancestor of Moshiach.
Rav Shlomo Alkabez, in his commentary on Ruth, writes: “This megillah was written to authenticate King David and to publicize the concept that a Moabite woman may marry a Jew. Shmuel wrote this book to preempt any murmuring that might threaten the monarchy of the anointed king (David).”
Rabbi Yissocher Frand explains: “There was indeed controversy as to whether Boaz was permitted to marry Rus. Rus was from Moab. The simple reading of “Neither an Ammonite nor a Moabite shall enter the Congregation of the L-rd” [Devorim 23:4] would seem to preclude her ability to marry Boaz or any other native born Jew for that matter. There was a dispute that raged for generations whether the prohibition included female Moabites or just the males. Boaz made a bold move to demonstrate the permissibility of such a union, even though the closer relative (a man named Tov) refused to enter into such a marriage out of fear that it was prohibited. Shmuel, the prophet who anointed David as King, decided to set the record straight and recorded Boaz’s public decision to marry this woman — in Tanach. This explains, perhaps, why Rus is read on Shavuot. The story of Boaz’s bold decision to marry Rus dramatizes his faith in the veracity of the Oral Tradition. Boaz had faith in the “Halacha of Moshe tracing back to Sinai” that the interpretation of the above cited pasuk in Devorim is “An Ammonite male is forbidden, but not an Ammonite female; a Moabite male is forbidden, but not a Moabite female. ” When a Jew sits down on Shavuot, the holiday marking receipt of the Torah, he is confronted with the question of why Boaz did marry Rus. Why was he so confident that he was allowed to marry her? The answer is that he knew it was permissible because of the Oral Law. Shavuot is not merely the holiday celebrating receipt of the Written Torah. As indicated by the story of Ruth, Shavuot is also the holiday when we celebrate the receipt of and the veracity of the Oral Torah. The issue of the veracity of the Oral Torah was an issue in Talmudic times and it is an issue in modern times as well. When we tell people “the Torah says such and such,” they question us because they cannot find it in the Written Torah. So much of the divisions that we have with our non-observant brethren boil down to this point: Is there an Oral Law or not? On Shavuos, we come to this clear understanding that Torah means the Written Torah PLUS the Oral Torah. There is no better narrative than the Megillah of Ruth to drive home this lesson.”
~Devorah Abenhaim
May 15, 2026 | Torat Devorah
This Shabbat we read Parshat Bamidbar, the start of the fourth book of the Torah. We find the Jewish people wandering through the desert, starting their epic 40-year journey. But first, Moses and Aaron take a census of the Jewish people. This is the reason that the English name for this book is Numbers.
According to rabbinic commentary, the way in which the census is taken, head by head, instills a feeling of self-worth and pride in each individual person. Moses could have instructed the heads of each family to report their number to him. Instead Moses counted each of the 603,550 Israelite men. This method certainly does not seem to be the most effective means of counting. And yet we can see that it was an important way for Moses to connect with each individual in a personal way.
Rabbi Lerner of Hillel Wisconsin explains: ‘Thomas J. Peters and Robert H. Waterman, Jr., in their book, In Search of Excellence, wrote, “Treat people as adults. Treat them as partners; treat them with dignity; treat them with respect. Treat not capital spending and automation as the primary source of productivity gains. These are the fundamental lessons from excellent companies…” In other words, “If you want productivity and the financial reward that goes with it, you must treat your workers as your most important asset.” (A Torah Commentary For Our Times, p. 13, edited by Harvey J. Fields) Not only is this sound business advice, it is a very Jewish way to treat other people. So when we are involved in other people’s lives, let’s make sure our actions count.’
The Torah says,” These are the offspring of Aaron and Moshe on the day Hashem spoke to Moshe at Sinai: These are the names of the sons of Aaron…” Event though the verse begins by saying “These are the offspring of Aaron and Moshe” it only enumerates and identifies the offspring of Aaron. Rashi cites the Gemara in Tractate Sanhedrin which says that because Moshe taught Torah to the sons of Aaron they are counted as his children also. As it states, “If a person teaches Torah to his friend’s child it is as if he fathered that child.” Teaching Torah in this context means that the majority of the child’s Torah knowledge comes from his teacher and that the teacher is also the child’s mentor.
Rabbi Kalatsky asks: “The question is why is this principle so important for us to know that the Torah needs to teach us it from the verse dealing with the offspring of Aaron and Moshe? The answer is that the only way that Torah itself can be transmitted and internalized is through a rebbe. Just as the sons of Aaron became the sons of Moshe only through the transmission of Torah from Moshe so too the student becomes the son and the extension of his rebbe through is teaching and mentoring. It is only through this transmission that Torah can impact the individual and transform his essence. Therefore the verse in Pirkei Avos, “Make for yourself a rebbe and acquire a friend” is more than just “good advice”. It is a fundamental aspect of Judaism and the transmission of Torah from generation to generation. “
~Devorah Abenhaim
May 8, 2026 | Torat Devorah, Uncategorized
In many ancient cultures, slavery was a social and economic necessity. In Parashat Behar, the Torah outlines the laws of slavery that would apply throughout B’nei Yisroel (the Jewish people) upon their settlement in Israel. Unlike some of the prevalent practices, for B’nei Yisroel , the institution of slavery would exist only within a carefully defined framework of laws that ennoble the Jewish slave. According to these laws, the slave could not be sold on an auction-block; rather, the transaction must be made quietly and with dignity (25:42). Furthermore, the master must constantly treat the slave with respect. The master could request from the slave only certain types of dignified service – he could never command the slave to tie his shoes or take his dirty clothes to the wash house because these violate the personal dignity of the slave (Rashi, 25:39). For this reason the Gemara says, “Anyone who acquires a Jewish slave actually acquires a master for himself” (Kiddushin 22b).
The parsha also specifies certain laws that apply in the event that a Jew is sold as a slave to a non-Jew. The Torah obligates other Jews to attempt redemption of the Jewish slave as soon as possible. Nevertheless, even when owned by a non-Jew a Jewish slave must be freed at the 50th sabbatical year, or yovel. In explanation, the Torah concludes: “ki li B’nei Yisroel avadim, avadai hem asher hotzeiti otam meeretz mitzraim. Ani Hashem Elokechem – Because B’nei Yisroel are servants to Me. They are my servants since I took them out of the land of Egypt. I am Hashem your G-d” (25:55). B’nei Yisroel cannot remain in a state of servitude to another person since they are naturally the servants of Hashem. The yovel year at least provides an automatic mechanism for the emancipation of all slaves. Our parasha nevertheless concludes with two pesukim (sentences) that seem out of place (26:1-2). They constitute a common refrain in which the Torah forbids idol worship, commands observance of the Shabbos, and reiterates the reverence we owe to the Beis Hamikdash (Temple). Why are these laws juxtaposed with the laws of Jewish slaves?
Shelomo Dobkin of NCSY explains: Toras Kohanim (9:4, quoted in Ramban) comments that the two verses actually refer to the case where a non-Jew owns a Jewish slave, and the juxtaposition reflects a deeper insight that physical service often produces similar religious practices. In other words, the Jewish slave working for a pagan master will quickly forget his obligations to Hashem, neglecting to abide by the prohibition against idolatry and neglecting his dedication to fulfill Torah commandments. Therefore, the Torah reinforces the essential elements of Judaism – monotheism, Shabbos (G-d as Creator of the world), and the Beis Hamikdash (the national center of G-d’s chosen people). These special reminders for the Jewish slave help him reject the influences of his non-Jewish master. The Seforno (26:2) views this special reminder to a Jewish slave owned by a non-Jew as a metaphor that can be extended to any region in which Jews live under the aegis of a foreign society. Just as the Jewish slaves of old, Jews throughout the world can benefit from these reminders in order to revitalize their dedication to our common heritage.
The theme of Parshat Bechukotai is the “Tochacha” – a series of devastating predictions of what will befall the Jewish people throughout history – exile, anti-Semitism, persecution, and more. Yet we know how much the Almighty cares for us, and He never “punishes” without “sandwiching” it with love. So it is not surprising that the “dire predictions” in this parsha also contain hidden blessings. Rabbi Shraga Simmons explains: ‘…For example, Leviticus 26:33, God declares that “I will scatter you among the nations.” This is a hidden blessing, because if the Jewish camp is geographically divided, then when one community is persecuted, the other can carry on. Also, Leviticus 26:22 says that when the Jews are in exile, the “Land [of Israel] will be desolate.” This is a hidden blessing, because throughout the millennia – as numerous empires conquered the Land, and countless wars were fought for its possession – astonishingly, no conqueror ever succeeded in permanently settling Israel or causing the desert to bloom. This, of course, made it easier for the Jewish people to return in the 20th century and resettle their homeland – a hidden blessing. God cares for us so deeply, giving us the confidence that in life, every cloud has a silver lining.’
If you will keep my mitzvahs … the land will yield its produce … and I will give you rain” (Lev. 26:3). It’s interesting that the Torah promises an abundance of material and physical blessings in exchange for following the Torah. Most of us would probably expect a promise of spiritual return such as the promise of Heaven, paradise, or eternal life. Rabbi Ron Jawary offers some insight into this verse: ‘Interestingly, the Torah never makes an explicit mention of life beyond this world. Perhaps what the Torah is teaching us is that we shouldn’t think the world and all the blessings in it have nothing to do with a spiritual life. The idea behind this could be that the physical, material blessings are truly spiritual blessings in that they provide us with an opportunity to connect to the Divine. The more we understand this, the greater is our opportunity to become a conduit for God’s blessings. In fact, the Talmud expands on this and points out that we all have certain skills and talents, and should strive to share those talents with those around us. In doing so, we’re taking the physical blessings we’ve been given and transforming them into an eternal spiritual connection with God.’
~Devorah Abenhaim
May 1, 2026 | Torat Devorah
Parashat Emor (Vayikra 21–24) opens with a striking, almost redundant phrase: “Speak to the Kohanim, the sons of Aharon, and say to them…” (21:1) Chazal famously ask: why the double language — emor… ve’amarta? Rashi, quoting the Midrash, explains: “lehazhir gedolim al haktanim” — to warn the adults regarding the minors. The Kohanim are commanded not only to guard their own sanctity, but to actively ensure that the next generation lives with that same sensitivity to holiness.
This is not simply about education. It is about modeling restraint.Because the laws that follow are not laws of action — they are laws of limitation The Kohen is restricted in whom he may marry, where he may go, what contact he may have with death. Holiness here is defined not by what the Kohen does, but by what he refrains from doing. And this theme quietly runs through the entire parasha.
In the modern mind, holiness is often imagined as inspiration, passion, spiritual highs. But Parashat Emor presents a different picture: kedushah as discipline. A Kohen may not become tamei to the dead except for closest relatives. The Kohen Gadol may not do so even then. Certain physical blemishes disqualify a Kohen from the avodah. Offerings must be without blemish. Time itself has boundaries — Shabbat and the festivals are precisely defined. Even blasphemy at the end of the parasha is punished not for an action, but for crossing a boundary of speech. Kedushah is the art of knowing where the line is — and not crossing it. This is why the parasha opens with the Kohanim. They are the living embodiment of a life lived within careful borders.
We live in a world that glorifies boundary-breaking. “Follow your feelings.” “Express yourself.” “Take every opportunity.” “You only live once.” Parashat Emor whispers the opposite truth: holiness lives in the spaces we do not enter. The Kohen does not go everywhere. He does not marry everyone. He does not touch everything. And because of that, he becomes a vessel for the Divine Presence. And the Jewish people do not treat every day the same. We step back from time itself, carving out sacred islands.
The parasha begins with the word Emor — speak. Holiness begins with awareness. With words. With the ability to articulate what is sacred and what is not. When adults speak about kedushah, and more importantly live it, children absorb it naturally. The Kohanim were the teachers of restraint for the nation.And the nation, through Shabbat and the festivals, becomes a nation of Kohanim in time. Holiness is not found in intensity. It is found in intentional limitation. That is the quiet powerful message of this week’s parshah.
~Devorah Abenhaim
Apr 17, 2026 | Torat Devorah
A person who contracted the skin disease of tzora’as – leprosy – was not allowed to enter the Sanctuary. Thus, when a person’s skin color indicated that he might have the disease, he was examined by a Kohen. If the Kohen, after examining the spots or scabs on the person’s skin, was unable to make a definitive determination that the affliction was indeed tzora’as, the person was placed in isolation for seven days and then examined again. If the appearance of the skin remained unchanged, the person was isolated for another seven days. Then a final examination was made. If the marks had not spread, the person was declared ritually clean. However, if the blemish had spread, the person was declared to be a metzorah – a person afflicted with tzora’as. He was then sent to live outside the camp of assembly, with his clothes torn off and his hair unkempt. He was told to call out “Unclean, unclean!” as a warning for others not to touch him. When the tzora’as subsided, the person was again examined by a Kohen outside the camp to make sure that the recovery was complete. The cleansing ceremonies, which were quite elaborate, took place over an eight day period. On the first and last days, special rites were observed. Sacrifices were then offered by the priest, and both cedar wood and hyssop were used in the process of purification.
The laws of tzora’as applied to both a house and a garment as well. If a garment showed signs of tzora’as, it might need to be burnt. If a house became marked by green or red streaks, it was boarded up for seven days. If the streaks then spread, the affected stones of the house were removed and replaced with new ones. The house was replastered; the old stones and dust were thrown into a specially designated unclean area outside the camp. If the signs lingered, the building might need to be demolished.
The Kohen had the ultimate responsibility to examine the person afflicted with tzora’as and to declare them pure or impure. The affliction seems to be historically related to leprosy except that in those days, leprosy was incurable and this affliction did seem to “run its course” in a matter of days or weeks. The sages interpreted this disease to be a punishment for loshen hara (evil speech). Miriam came down with the symptoms of tzora’as immediately after speaking out against Moses. In the Talmud, the word metzora is linked to the phrase ‘motzi shem ra’ which means “one who issues evil.” The sages spent an enormous amount of time and space in the Talmud discussing the evils of slander and gossip. In tractate Chullin (89a), the Gemara states: “What is a person’s proper craft in this world? He should make himself as though mute.” The Jerusalem Talmud relates loshen hara to idol worship. When a person worships an idol, they deny the existence of Gud. When a person speaks loshen hara, they may talk about someone “behind their back”, thinking that what the person does not hear, will not hurt them. This is also denying God, since He hears and sees everything.
The prophet Micah (7:5) writes: “Guard the entrances of your mouth.” The sages compare the mouth to the entrance of a house. Just as we guard the front door of our house to prevent evil from entering, so to we must guard our mouths from making sure evil speech (loshen hara) does not leave. The Talmud states that loshen hara “kills” three people: the speaker, the listener, and the target of the slander or gossip. Additionally, the Torah in Sefer Bamidbar (19:15) states: “And every open vessel that has no bound lid on it, is ritually unclean.” The sages interpret this verse to apply to one’s mouth as an open vessel that becomes defiled with evil speech and is unfit to utter praises to God.
~Devorah Abenhaim
