Parshas Ve'etchanan - a thought on the first Rashi

This weeks parashah of וָאֶתְחַנַּן [Va’etchanan] begins:

    וָאֶתְחַנַּן אֶל יְה בָּעֵת הַהִוא לֵאמֹר

 Va’etchanan el Hashem v’ayt ha he laymor

“And I implored [or entreated] Hashem at the time, saying…”

 Breaking down the sentence into three components we can see the following.

Rashi teaches us that the word Va'etchanan “And I implored” is a derivative of the word chinan, which always signifies [the request for] an unearned gift.   Moses we all know is one of if not the most righteous Jews to have lived or ever is likely to live. Even though the righteous could justify their requests based on their good deeds, in their humility they only request unearned gifts from G-d. It is said that it is probable that this is because the righteous would prefer to receive any form of reward in the world to come, rather than in this life.

“At that time.”   Rashi goes on to explain that to a certain extent Moses may have actually thought he had avoided his long feared fate of not being able to enter the land of Israel.   Perhaps he was thinking that “after I had conquered the land of Sihon and Og, I thought that perhaps the vow [which G-d had made, that I should not enter the land] was nullified, [since the land I entered has become part of the land of Canaan].

“Saying,” This is one of three occasions in which Moses said before G-d, “I will not let You go until You let me know whether or not You will grant my request.”  Of course we know better.   Moses was not to be allowed to enter the land to which he had led the children of Israel for more than 40 years, despite this heartfelt petition.   In fact G-d if anything becomes angry with Moses for the repeated asking.

In our generation, many of us feel entitled, to be given things - as a reward for our good deeds, whether it be for an act of chessed [kindness], performing a mitzvah [good dead] or “just because.”     What we should realize, especially in this generation, is that we are the recipients of so many gifts, on so many levels each and every day.   Both on a personal level, on a communal level, in the land of Israel, and as a nation of Am Yisrael.

We should all strive to be on the level of Moses, to be humble enough to recognize that what we pray for each day is not the repayment of our great righteousness but, rather, the continued gifts of a very gracious God.

Shabbat shalom.

Guest posting by

Marc Turansky

(a commentary on his Bar-Mitzvah parsha!)

Parshas VaYaKeil-Pekudei - a thought on the first Rashi

Vayakhel Moshe Es Kol Adas Bnei Yisroel.... And Moshe gathered the entire Assembly of the Children of Israel...." (Shemos 35:1). Rashi responds to his (as always, silent) question - "When did this take place?" by indicating it was on the day after Yom Kippur, when Moshe had returned for the second time with the luchos. The Ramban focuses more on the portion of the phrase "Kol Adas Benei Yisroel" to point out that Moshe assembled the entire congregation (both men and women) because they were about to embark on a new portion of Jewish history reunited with HaShem much as a young couple embarks on its new married life in a state of emotional closeness.

The Kli Yakar offers a unique insight that might well be the combination of these two views. He points out that Rashi explains in Parshat Yisro that Moshe also sat as a judge of Bnei Yisroel on the day after Yom Kippur. The Kli Yakar suggests that Moshe had a new and special need (here in Parshat Vayakhel) to gather and speak to Bnei Yisroel - the building of the Mishkan. It appears the Kli Yakar holds this gathering of Bnei Yisroel took place immediately after Yom Kippur because Moshe needed to stress that the sanctity of the Mishkan could not be impaired by the use of stolen property, and the only way to make sure only proper materials were used, each person would need to ask themselves whether the property they intended to donate or use in the construction of the Mishkan was really theirs and not just in their possession but really the property of another person.

Just like Moshe sat in judgment of property claims following Yom Kippur (as related in Parshat Yisro) Moshe gathered Bnei Yisroel here after Yom Kippur to make sure no one would donate or use property that did not belong to them when the Mishkan was built. Pulling in the perspective of the Ramban, the Kli Yakar offers that the clarification of property rights could best be accomplished immediately after Yom Kippur when all the Jewish people had just come through the (joint) passage of teshuvah.

Vayakhel Moshe Es Kol Adas Bnei Yisroel. - Seven words (if you count the "Es") Six if you don't, and our Mephorshim offer multiple lessons through their explanation of the words of the Torah. From these few words, we learn the importance of close emotional bonds (with one another and with HaShem), the sanctity of the Mishkan and how important it is to respect the property rights of our fellow Jews, and perhaps the hardest lesson of all, that Moshe recognized we are ripe for learning and accepting these lessons perhaps only on the day after Yom Kippur, when we are in the mood to be careful with our fellow Jews. Room for improvement? You bet. Hopefully the lessons in these few words can bring us to the point where we can wake up every day with concern for the sanctity of our fellow Jews property and regard for one another with the care and affection of a newly married couple.

Guest posting by
David Katzenstein

Parshas Ki Sisa - a thought on the first Rashi

“And God spoke to Moshe saying: When you take the count of B’nai Yisrael to determine their numbers, each man shall give an atonement pledge for his soul to God, when you count them, and thus there will be no plague among them when you count them.”

Shemos (Exodus) 30:13

Rashi comments on these verses and explains that when counting the Jewish people, it is inappropriate to take a head count. Rather, each person gives a half-sheckel coin and the grand total is assessed to determine the number of people. He continues by stating that a head count is to be avoided because things that are counted are subject to an ‘evil eye,’ which can lead to a plague breaking out, and references the First Book of Samuel, chapter 24, where King David ordered a head count census and a plaque subsequently occurred.

Seforno elaborates on the matter, stating that in each of the instances in the Torah where God orders a census there was some major change in the Jewish people’s status – once on leaving Egypt, once after the sin of the golden calf and, in this week’s parsha, as they prepare to encounter the Mishkan (traveling sanctuary). The census has the effect of creating a reckoning of the Jewish people’s status at that stage and, as such, a close person-to-person review may reveal troubling individual shortcomings. So, instead, the Jews are counted in a manner than is less exacting and more national in scope. And by each person offering a half-sheckel, there is the added effect that the people gain merit by contributing to the sanctuary.

This trajectory of thought brings to mind the idea that we may be prone to suffer afflictions through the things we count too much. For some it may be money or other prized possessions and for others it may be their accomplishments or their network of contacts. The danger in counting these things too often or closely is that we may easily develop a warped perspective, prizing the sum for what it does for our egos and not seeing them are mere tools for doing good deeds in the world. And that warped worldview can easily cause a plague in our lives.

Parshas Yisro - Thoughts on the first Rashi

And Yitro (Jethro) the kohen (a word many of the commentators understood as meaning both "prince" and "priest") of Midian, the father-in-law of Moses, heard of all that G-d did for Moses and His people Israel; that G-d had taken Israel out of Egypt" 
(Exodus 18:1).

Rashi, begins with the question:
And Yitro (Jethro) heard; "Of what did he hear that he came? Of the splitting of the Red Sea and the war against Amalek."

When you consider the literal translation in terms of "all that G-d did to Moses and to Israel, His people - that G-d took Israel out of Egypt" one is left wondering exactly what did he hear about?   After all, it had been one of the most, if not the most miraculous periods in the Torah thus far, so what exactly did he hear about?    The miraculous birth rate of the Jewish people?    The 10 plagues?    The pillar of clouds by day and fire by night that guided them during the exodus?  The "manna" that provided sustenance?   The splitting of the Red Sea perhaps?    That's where Rashi comes in. Rashi answers that actually Yitro (Jethro) was particularly moved by the splitting of the sea and Israel's triumph over Amalek.

His source is the Talmud (Zevachim 116a), where the same question--"Of what did he hear that he came?"--is posed; there, however, three different answers are offered by three different sages: "Rabbi Joshua says, he heard of the war with Amalek... Rabbi Eliezer HaModa'i says, he heard of the giving of the Torah... Rabbi Elazar says, he heard of the splitting of the Red Sea."

Rashi's selective quoting of the Talmud, in which he leaves out Rabbi Eliezer HaModa'i's opinion and combines the opinions of Rabbi Joshua and Rabbi Elazar, implies two things: (a) Rashi is of the opinion that Yitro (Jethro) joined the children of Israel before the revelation at Sinai; (b) Rashi sees both the splitting of the Red Sea and the victory over Amalek as crucial to explaining Jethro's coming to the desert.    What was it that he heard that made him up and trek off in search of the Jewish people?

I think that the answer lies in an alternate interpretation of the word Shema.

The word shema is most often translated as meaning "Hear" - we understand the word in this context when it appears at the beginning of the prayer with the same name. But shema can also be translated as meaning to understand or to recognize.   

Maybe what we should understand from this seemingly minor verse is that sure, Yitro heard about many things related to the exodus from Egypt, as did much of the world. But he also understood that something very important was taking place. Yitro recognized that Hashem had liberated a seemingly insignificant band of travelers from slavery, He had split the sea and saved them, and then He had caused them to triumph over an organized army as powerful as Amalek. Hearing all this, he had to journey to meet this people, to find out what made them so special and ultimately to join with them.

Perhaps the lesson for us in our days is that if we try to not just hear what others in our lives have to say but to also understand what they are saying (their point of view, their frame of reference), it can help us to be better Jews, better people, friends, family members, and better role models for our children to follow.

Guest posting by
Marc E. Turansky
Executive Director
Head of Discretionary and Non-Discretionary Advisory Programs
JPMorgan Securities

Parshas Shemos - Thoughts on the first Rashi

This d’var Torah is dedicated to the victims of Nechemya Weberman, recently convicted pederast, and other survivors of childhood and teenage sexual abuse in the Orthodox community. May G‑d and our community support and comfort all those in our midst suffering from this scourge.

Rashi, commenting on the recitation of the names of the sons of Israel at the beginning of Sefer Sh’mos [Shemos 1:2-4], cites Sh’mos Rabbah to understand why the Torah would repeat names already identified in Parshas Vayigash as among those who descended with Jacob into Egypt:

Even though He counted them in their lifetime by their names [Gen. 46:8-27], He counted them again after their death, to make known His love for them, for they were likened to the stars, which He takes out and gathers in by number and by name, as it is said: ‘Who takes out their host by number — He calls them all by name’ (Sh’mos Rabbah, quoting Isaiah 40:26).

The full text in Isaiah, which is the concluding verse of the Haftorah read on Shabbos Nachamu, runs:

Lift up your eyes on high and see Who created these, Who takes out their host by number — He calls them all by name; because of [G-d’s] great strength and powerful might, no one is lacking. (Isaiah 40:26)

After employing part of Isaiah 40:26 to gloss host as echoing G‑d’s blessing to Abraham that his descendants would be numbered as the stars, Rashi omits the final assertion of the verse, that because of G‑d no one is missing. Subtly, Rashi raises a fundamental issue at the core of faith: If all are loved by G‑d, why are only the 12 sons of Israel mentioned? Were not all 70 of those who descended into Egypt with Yaakov loved?

Indeed, the Torah itself leads us to the question of the condensed enumeration of the house of Israel, noting in Sh’mos 1:5 that 70 souls came to Egypt — yet only Jacob’s sons are explicitly named. At a superficial level, we can perhaps beg the question ourselves and suggest that in order not to offend or embarrass those not here mentioned by name, the midrash and Rashi drop the second half of the verse in Isaiah, that no one will be lacking. But if indeed G‑d names the 12 sons of Israel simply because they are precious, why not identify by name all 70 souls again? Were not all 70 loved by G-d?

Perhaps a more effective response to this question may be found in Isaiah’s reassurance that G‑d will take us out (from Egypt) and gather us in (in Eretz Yisroel) as a numbered host, again following Rashi’s reading of Isaiah’s host not as mere stars but as the whole community of Israel. Indeed, while the opening verses of Sh’mos declare that “each man and his household” came — not even families, much less tribes or a nation — Rashi and Isaiah reaffirm our coming redemption as Klal Yisroel, the community and nation of Israel. Sh’mos counts the sons of Israel, then, not merely as an evocation of G‑d’s love for them as individuals, and not as an expression of affection for them alone, but as recognition of their imminent status as heads of tribes, the collective leadership of the nation Israel. We descend into Egypt as individuals, members of the extended household of Jacob and his sons; G‑d redeems us from Egypt as a people, the beloved host of G‑d.

Emphatically, Isaiah’s prophetic vision embraces and offers comfort not only to a select few but to all that ‘no one is lackng’, a particularly important expression of love in the looming shadow of the Churban Beis Ha-Mikdash and the ensuing dispersion. Isaiah, the midrash, and Rashi point us forward, to freedom and nationhood, to liberation from Egypt, the land of the dead, as G-d’s living people. As we learn near the end of the Torah’s story, after the final counting and naming in the desert and late in Moshe’s final oration in Nitzavim (De 29:9-14), all of us are here today, all of us count, from the hewer of wood to the drawer of water, elders and infants, pious and secular. We are and always will be part of the community and nation, the children of Israel, the host of the Eternal, embraced in an unceasing redemption in which all are precious, all loved by G‑d.

Guest posting by 

Craig Hanoch

Highland Park, NJ.

Craig is writing a book about nihilism and faith.

Parshas VaYigash – Thoughts on the first Rashi

“And Yehudah approached him [Yoseph] and said: Please my master let your servant speak a word in my master’s ears, and do not be angry with your servant, for you are equal to Pharoah.”

Bereshis 44: 18

And Yehudah approached … in my master’s ears. [Meaning] May my words penetrate your ears.

Rashi’s comment on Bereshis 44:18.

The scene – Yoseph (in the guise of the Egyptian prime minster) has just told his brothers that, because his attendant found Yoseph’s golden cup in Binyamin’s sack, he (Yoseph) intends to detain Binyamin as a slave while releasing the remaining brothers. Yehudah approaches to make an impassioned plea for clemency. Rashi points out that Yehudah was not merely protesting or ‘getting something off his chest’ but rather was intent to make an impact on Yoseph with his appeal.

We can parse the first verse of the parsha and see Yehudah’s care in initiating his appeal. He starts with the word “please,” he addresses Yoseph as “my master,” he asks that Yoseph not get angry at his [Yehudah’s] effort to appeal, and he concludes with flattery, stating that Yoseph is Pharoah’s equal. In all, it’s a very diplomatic start to a very important pitch.

Perhaps we can learn from Yehudah’s example. There are times when each of us faces a very troubling situation, with doubtful prospects. In such circumstances we may feel that the matter is hopeless, unjust, or even infuriating. Despite the pull of these emotions, if we can compose ourselves and appeal respectfully to the ‘powers that be’, we may yet be able - with God’s help - to pull some small success from the jaws of defeat. 

Parshas Mikeitz – Thoughts on the First Rashi

"And it was at the end of two years, and Pharaoh dreamt that he was standing by the Nile"

Bereshis 41:1

Rashi says on the first part of the pasuk: "As the Targum translates 'at the end,' because also such usages of 'keitz' imply the end of something." Rabbi Yissocher Frand writes that there is an obvious question that can be asked on this pasuk: what happened during this two year interval that just ended? At the end of last week's Parsha, Rashi quoted a Medrash that explains what happened during this period. Rashi says that because Yosef put his trust in the Butler, by asking the Butler to put in a good word for him with Pharaoh, Yosef was punished. His stay in jail extended by two full years because of two words that he spoke -- "u'zchartani, v'hotzaisani" (and remember me and take me out).

Rashi refers to an enigmatic Medrash Rabbah at the beginning of this week's Parsha. The Medrash says: "'Happy is the man who places his trust in G-d… [Tehillim 40:5] -- this refers to Yosef -- and turned not to the arrogant and to strayers after falsehood [ibid.] -- whose sentence in jail was extended for two years because of the two words he said to the butler." This Medrash contains an internal contradiction. At first it singles out Yosef as the prime example of a person who places his trust in G-d. Then it turns around and says, because Yosef asked the butler to put in a good word for him and did not trust G-d sufficiently, he was punished with two extra years in jail. Which way is it? Is it Yosef who had Bitachon [trust] or is Yosef a person who puts his trust in people?

Rabbi Frand says that there are two basic approaches to answer this question. Rav Eliyahu Lopian, the Beis HaLevi, and many others use the approach that Bitachon is a relative concept that depends on a person's level. For instance, the Ramba"n states in Parshas Bechukosai that the Talmudic teaching [Brochos 60a] which tells us that it is permitted to seek medical treatment, and for doctors to practice medicine, based on the verse "and he shall surely heal" [Shmos 21:19], is only a permission for "everyday people." However, those individuals who live on such a high level that they put all their trust in G-d, should not go to doctors. They can (and perhaps should) rely on miracles. The Ramba"n says, a normal person who conducts himself in all matters "based on the laws of nature," must use a doctor.

Similarly, we find in Gemara Brochos [35b] a disagreement between Rav Shimon bar Yochai and Rav Yishmael regarding how a person should balance his obligation to learn Torah with his need to support himself and his family. Rav Yishmael says that a person should work, and set aside regular times for learning Torah. Rav Shimeon bar Yochai’s opinion is that a person should sit and learn and G-d will send him a livelihood. The Talmud says that many people followed the teaching of Rav Yishmael and were successful and many people followed the teaching of Rav Shimeon bar Yochai and were unsuccessful. The level of Rav Shimeon bar Yochai was not appropriate for the masses. There are individuals who are on that level, and for them G-d will send them their livelihood - but this is not to be common practice.

Bitachon, according to Rav Eliyahu Lopian, is a relative concept that depends on the level of the individual. If one clings to G-d, does everything for the Sake of Heaven, and is perfectly righteous, then it is true that G-d will provide for him. G-d will take care of his sicknesses, and He will feed and sustain him. The person will not have to make any human effort. However, if one is a normal human being, not only is he allowed to make an effort (hishtadlus) for his living and his health, but he is obligated to make that effort.

This is the interpretation of the Medrash. "'Happy is the one who places his trust in Hashem' -- this refers to Yosef." Yosef was of such a stature that he put his entire trust in G-d. He was a Tzadik, who was a pillar of the world. Therefore, commensurate with the type of person he was, he was obligated not to make an effort. He should have remained at his level of trusting in G-d alone and not seeking human intervention (by the butler). For Yosef to step down from this level was in fact a sin, says Rav Eliyahu Lopian, and so he was punished with two extra years in jail. 

Guest posting by 

Yossi Benedek
2nd Lieutenant - Highland Park First Aid Squad

Treasurer - First Investors Funds

www.firstinvestors.com

Parshas VaYeishev - a thought on the first Rashi

“And Yaakov settled in the land of his father’s residence, in the land of Canaan.”

Bereshis 37:1

Yaakov settled. “Another explanation of “Yaakov settled”; There was once a particular flax dealer whose camels arrived laden with flax. The blacksmith wondered: ‘Where will all this flax be stored?” There was a wise man there who responded: ‘Just one spark that goes out from your bellows can burn it all.’ Likewise, Yaakov saw all the chiefs of Esau enumerated above [enumerated in Bereshis 36:8 – 43]. He wondered and said: ‘Who could vanquish them all?’ What is written later? ‘These are the histories of Yaakov, Yosef.’ For it is written: ‘The House of Yaakov shall be a fire and the House of Yosef a flame, and the House of Esau straw.’ In other words, a spark will go out from Yosef and consume them all. ~ from an old edition of Rashi.”

- Rashi on Bereshis 37:1

It’s striking that the more things change, the more they stay the same. We read reports of the vicious anti-Semitism of Hamas, Hezbollah, the regime in Iran, and other prominent groups in Israel’s neighborhood. We learn about efforts by terrorist groups and governments bordering Israel to arm themselves with powerful weapons and to seek pretexts to launch them at Israeli civilian centers. And members of the Jewish community worry – how will Israel withstand these challenges? Will the US President support Israel properly? Will the American people continue to support Israel? Will American Jewry continue to support Israel? And what will all this mean to Israel?

 

Of course, there are no guarantees. And none of us are prophets. Yet Rashi’s comment tells us that, if the Jewish people are deserving, the largest and most disproportionate threat is easily dispatched. It is up to each of us to work on our own mitzvah observance, and our own faith in God, which in turn can make our people, collectively, deserving of such divine benevolence

Parshas Vayishlach - Considering Rashi's comment on Yaacov's message to Eisav

In the beginning of Parshas Vayishlach, Yaacov sends the following message to his brother Eisav: "I have lodged with my father-in-law Lavan and therefore I have been gone for so many years." Rashi comments that the word 'Garti,' which means 'I have lodged,' has the numerical equivalent of 613. This represented an additional message to Eisav, that despite having lived with Lavan for all of these years, Yaacov was still able to perform the 613 Mitzvos and was not influenced by Lavan’s evil ways.

One may ask, why would Yaacov want to send this message to Eisav. Yaacov’s entire strategy with regard to Eisav was one of appeasement. Yaacov prepared elaborate gifts for Eisav and even was ready to bow down to him. He would do anything to avoid a deadly conflict with Eisav and his militia. Why then would Yaacov make a seemingly boastful statement which hints at Yaacov’s superiority and worthiness of receiving his father’s blessings?

Further on in the Parsha Yaacov took his family across the river and he then remained alone on the other side. It was at this time that the angel of Eisav wrestled with Yaacov. Many commmentaries ask about the meaning of the phrase 'And Yaacov remained alone'. What is the significance of this? Rabbi Gedalya Schorr ZT'L explains that this is a reference to Yaacov's strength of character. Whereas many people are strongly influenced by the opinions of others, Yaacov was able to act purely based on what he thought was correct. Even when among other who disapprove of and ridicule his ways, Yaacov was able to remain 'alone', and not be pressured to change. As an example, Yaacov was ridiculed in Lavan's household, for his honesty and for constantly falling for Lavan’s tricks. Despite being laughed at and ridiculed, Yaacov continued to do what he knew was right. He faithfully watched Lavan’s sheep, even when it kept him up all night.

This can perhaps explain Yaacov’s message to Eisav. In order to avert a potential conflict, Yaacov was ready to show his subservience to Eisav. He would bow down, and do whatever was necessary to appease Eisav, but Yaacov wanted to clearly delineate how far he will go. The message to Eisav was, I will bow to you, and I will appease you, but I will not allow myself to be influenced negatively by you, even if this is your desire. Yaacov's ability to remain independent was the source of his strength, and he could not compromise on that.

Guest posting
by Rabbi Israel Botnick

Parshas Toldos – Thoughts on the first Rashi

“These are the descendants of Yitzchok son of Abraham. Abraham was the father of Yitzchok. Yitzchok was 40 years old when he took Rivkah, the daughter of Besueil the Aramite, of Padam Aram, sister of Lavan, the Aramite, to be his wife.”

[Bereshis 25:19-20]

These are the descendants of Yitzchok. (This refers to) Yaakov and Esau who are discussed in this parsha.

There are apparently two ways to translate the word “Toldos” – as either “the descendants of" or as “the chronicles of.” Rashi is intent on the first translation and is thus pressed to explain when the phrase is used in the Torah and is not immediately followed with a list of children, such as the instance cited above which uses the word “Toldos” and then tells us about Yitzchok's relationship with Abraham.¹

The Sforno (and others) differs from Rashi and understands the word “Toldos” to mean “the chronicles of.” Sforno explains that the Torah first states “These are the chronicles of Isaac, son of Abraham,” and then restates “Abraham was the father of Yitzchok,” to make the point that only Yitzchok is considered the true and worthy heir of Abraham, which we see in the accounts in this week’s parsha of how Yitzchok led his life.

The comment of Sforno can prompt us to consider a basic question – are we leading our own lives in ways that would lead other people to see us as worthy heirs of Abraham? The Torah is timeless and thus the message in this verse, as understood by Sforno, is not merely a history lesson – it is meant to provoke us to introspection as well.   

1 = Rashi faces a similar problem with the first verse of Parshas Noach, which uses the word “Toldos” and then tells us that Noach was a righteous person.

Parshas Bereshis – Thoughts on the first Rashi

“In the beginning Elohim created the heavens and the earth.”
Bereshis 1:1

“In the beginning. Rabbi Yitzchok said: The Torah should have begun with [the verse] “This month shall be [your first month]” (1) it being the first precept that the Israelites were commanded. Then why does it [the Torah] begin with “In the beginning”? This is because [of the concept contained in the verse] “He declared the power of his works to His people in order to give to them the inheritance of nations.” (2) Thus, should the nations of the world say to Israel, “You are robbers, for you have taken by force the lands of the Seven Nations [the land of Israel],” they [Israel] will say to them: “All the earth belongs to God. He created it and gave it to whomever he saw fit. It was His will to give it to them and it was His will to take it from them and give it to us.”
Rashi, on Bereshis 1:1

A few recent commentators have noted that while this commentary by Rashi might be seen as a script for addressing the criticisms of gentiles towards the Jews, it is really intended as a philosophical platform for Jewish worldview. It is saying to us: We should know that we are entitled to the land only because we worship the God who created heaven and earth. And it was He who decided that we should take possession of it.

One thing I find interesting in this commentary is that the sole reason it identifies for the Jewish people being rewarded with residence in the land of Israel is because God so chooses; not because we’re so great. This view is reinforced in Devarim, where Moshe states to the Jewish people: “Not because of your righteousness and the uprightness of your heart are you coming to possess the Land, but because of the wickedness of the nations does HaShem, your God, drive them away from before you, and in order to establish the word that HaShem swore to your forefathers, to Avraham, to Isaac, and to Jacob.” (3)  When all is said and done, we should realize that we receive God’s kindnesses because He chooses to bestow them. Thus, humility should be a key tenet of our national outlook.


1 = Shemos 12:1
2 = Tehillim 111:6
3 = Devarim 9:5