Daily Dvar Torah

Kenneth Cohen 8/21/26 Kenneth Cohen 8/21/26

Connecting Subjects

There is a term used related to Torah study, called סמיכות הפרשיות. This is where we analyze why one topic follows another. A great example of this is from Parshat Ki Teitze.

The first topic speaks of the case of the יפת תואר, the woman taken captive. This is followed by the laws related to first born rights when one has a wife that he loves, and another wife he dislikes. The subject that follows this, is the בן סורר ומורה, the totally rebellious son.

The connection between the subjects is that if one chooses to marry the captive woman, based solely on lust, she is destined to be the wife that is hated by her husband.

The result of such a union is that they will have a son who is totally rebellious, and needs to be put to death when he is only thirteen years old.

The Alshich even connects these subjects with the laws that follow related to the obligation to return a lost object.

The one who took the captive woman might justify his behavior by claiming he is returning a lost Jewish soul, trapped in the body of a non-Jew. This is why he needs to convert her and marry her.

This is a foolish argument because one of King David’s faithful advisers, Chushai Ha’arki, reprimanded David for marrying a woman taken captive. She gave birth to Avshalom, who was a very rebellious son.

In any case, we see how this concept of “Semichut Haparshiot,” comes into play. Some wanted to say that the Mitzva of sending away the mother bird in order to take her eggs or chicks, has an element of Hashavat Aveida, returning a lost article, connected to it.

There are numerous examples of situations where we look for the connection in the Torah between one subject and another.

Kenneth Cohen 8/21/26 Kenneth Cohen 8/21/26

The Real Battle

The case of the יפת תואר, the woman taken captive, is referred to a situation of דיברה תורה כנגד יצר הרע, that the Torah spoke opposite one’s evil inclination.

The Torah is showing an awareness of the struggles an individual has, in battling the Yeitzer Hara. The temptation to take the beautiful and vulnerable captive woman is so great, that a procedure had to be devised to minimize the damage. The Rabbis acknowledged that without this permitted procedure, the captive woman would be taken anyways in a forbidden manner.

There is a story told about a war that was fought and won in the days of the Pharisees, those who strictly upheld Jewish tradition. When the triumphant soldiers returned in great celebration of their victory, they received a stern warning from the rabbinic leaders.

They were told that they may have won a physical victory, but the real battle has just begun. They were referring to the battle with one’s evil inclination.

There are so many challenges that we are faced with in life. Aside from being able to overcome the physical temptations to sin, there are numerous other temptations we are faced with.

We might be confronted with certain business transactions that may not be entirely proper. We have to be strong and resist the temptation of earning money in a deceitful manner.

It is sometimes challenging to be truthful in all of our dealings with our fellow man. We have to own up for our actions without making excuses.

Probably the biggest temptation of all is to overcome our fears and worries. This is also the work of the Yeitzer Hara that fills us with doubts in our ability to cope with all that is placed before us.

The evil inclination is not something to be taken lightly. We must realize that it is a daily battle. With faith, discipline, and hard work, we can overcome and win the battle.

Kenneth Cohen 8/20/26 Kenneth Cohen 8/20/26

The Real Battle

The case of the יפת תואר, the woman taken captive, is referred to a situation of דיברה תורה כנגד יצר הרע, that the Torah spoke opposite one’s evil inclination.

They were told that they may have won a physical victory, but the real battle has just begun. They were referring to the battle with one’s evil inclination.

There are so many challenges that we are faced with in life. Aside from being able to overcome the physical temptations to sin, there are numerous other temptations we are faced with.

We might be confronted with certain business transactions that may not be entirely proper. We have to be strong and resist the temptation of earning money in a deceitful manner.

It is sometimes challenging to be truthful in all of our dealings with our fellow man. We have to own up for our actions without making excuses.

The evil inclination is not something to be taken lightly. We must realize that it is a daily battle. With faith, discipline, and hard work, we can overcome and win the battle.

Kenneth Cohen 8/19/26 Kenneth Cohen 8/19/26

Collective Responsibility

There is a story told in the Talmud about Rabbi Yehoshua Ben Levi and the Prophet Eliyahu. Despite the fact that Eliyahu had been dead for centuries, he would appear to Rabbi Yehoshua on a regular basis. ( We believe that Eliyahu comes to every Brit Mila and we open the door for him at our Passover Seder.)

On one occasion, Eliyahu no longer appeared to Rabbi Yehoshua. He fasted and prayed with the hope that he will again merit being able to have a relationship with the great prophet.

Eliyahu did appear to him again and explained that he temporarily cut off ties because an unidentified murdered corpse was found in the town where Rabbi Yehoshua Ben Levi had lived.

It was a sign that he was lacking in merit, for such a tragedy would not have occurred, had the people of the town and Rabbi Yehoshua, had been on a higher level.

This refers to the ceremony of עגלה ערופה, where they broke the neck of a calf. The members of the city declared, “Our hands did not spill this blood.”

This was an unusual ceremony that was meant to teach the idea of collective responsibility. This is what sets the Jewish people apart from the rest of the religions.

The pain of one Jew, is the pain of every Jew. We care when Jews are being oppressed anywhere in the world. We see it as our obligation to do what we can to alleviate his pain.

In reality, we are not a religion, but a family-nation. We evolved as descendants of Yakov’s family of seventy. Like a family, we care about every one of its members.

This is the lesson of the “Egla Arufa.” We must look out for one another and stick together like a family. The only ones we can truly rely upon is Hashem and each other. This is a lesson that we must not forget.

Kenneth Cohen 8/18/26 Kenneth Cohen 8/18/26

Three Unconquered Nations

In addition to the seven nations that needed to be driven out of the land, three more nations were added. They were the Keini, Kenizi, and Kadmoni.

The Midrash said that these three nations correspond to Edom, Moav, and Ammon. All three are related to Avraham Avinu. Edom was Eisav, and Ammon and Moav, descended from Lot, the nephew of Avraham

Therefore, it is assumed that these nations will be destroyed in Messianic times. It could also be assumed that when the Torah speaks of expanding the borders, that may also refer to Messianic times.

It can also be referring to what is known as a מלחמת רשות, a permissive battle. This is where the king asks permission from the Sanhedrin to make a war to expand the borders of Israel.

The כהן משוח מלחמה, the Kohein anointed for battle, rallies the people, to prepare them. He announced the exemption for one betrothed to a woman but did not marry.

There is an exemption for one has not completed his home or vineyard. The also sent home the soldier struck with fear. His presence could demoralize the rest of the army.

In a מלחמת מצוה, an obligatory war, there were no such exemptions. Only the frightened soldier, is not allowed to fight. These wars were fought against Amalek or the seven nations, or an enemy that is oppressing Israel.

It is interesting to note that the additional three nations are not included in Milchemet Mitzva. These three nations will be conquered in a special Messianic battle. It is a painful reality that from the beginning of our establishment as a nation, there would be constant wars with our enemies.

The consolation to all of this is the knowledge that when Mashiach does come, there will be an end to fighting for all time. That time is coming closer and closer, with Hashem’s help.

Kenneth Cohen 8/18/26 Kenneth Cohen 8/18/26

King’s Warnings

At a funeral in Israel, following the eulogies, when the deceased is taken for burial, a Mishna in Pirkei Avot is recited.

Akavia Ben Mehallalel said that if we look at three things, we will never be led towards sin. We are to remember that we were created from a טיפה סרוחה, a putrid drop. We are going to end up in a place of worms and maggots after our death. And we will ultimately stand in judgment before the King of the universe.

The Alshich commented that these three warnings are alluded to regarding the laws of a king. He is not to have too many horses which were a symbol of pride. If one remembers from where he came, he will not have pride.

The prohibition of not having too many wives, was a warning not to give in to a lust for physical gratification. This was the second point of the Mishna, that we must remember where we are going. We must realize that our focus in life is much higher than satisfying one’s lust.

The third rule for the king is that he must remain bound to the Torah, by carrying a small scroll on his right arm. It will allow the king to lead with integrity, and not give in to falsehoods. This was where the Mishna reminded us that we will one day give an accounting for our actions before Hashem.

The laws related to the king, allows the king to be aware of the points enumerated in Pirkei Avot. He will not give in to his pride or lust, and he will be a man of truth, staying far away from falsehood. He will know from where he came, where he is going, and before Whom he will give an accounting for his actions.

Kenneth Cohen 8/17/26 Kenneth Cohen 8/17/26

King’s Warnings

At a funeral in Israel, following the eulogies, when the deceased is taken for burial, a Mishna in Pirkei Avot is recited.

Kenneth Cohen 8/17/26 Kenneth Cohen 8/17/26

Asking For A King

During the period when the Prophet Samuel was the leader of the Jewish people, he was very upset when the people asked for a king to reign over Israel.

He felt that this request was motivated by a desire to be like the neighboring nations, and not a desire to get closer to Hashem.

He tried to discourage them by telling them all of the restrictions that might be placed on them, if they did have a king.

He was free to levy taxes as he saw fit, he could confiscate their property, and he could declare war that would enlist young men to battle. Samuel was trying to warn them that they should be careful what they are wishing.

The Alshich does not understand the reason for Samuel’s discontent. After all, the Torah specifically gave the laws related to the appointment of a king. Why couldn’t the people ask for that which the Torah permitted?

He answered that we need to look at when this request was made. It was roughly 300 years after the exodus from Egypt. They managed reasonably well during this period without a king. They understood that Hashem is the only King, worthy of worship, and a human king was not necessary.

This explains why Shmuel took all of this personally. He saw this as a rebellion against him and his leadership. It was only after Hashem told Shmuel that the rebellion was against Him and not His prophet.

We know that in an ideal world, we need to do three things to bring Mashiach. We must appoint a king, destroy Amalek, and build the Temple.

That king will actually prove to be the Mashiach. He will lead the people both spiritually and materially, and he will help raise the spiritual level of the entire nation.

Kenneth Cohen 8/16/26 Kenneth Cohen 8/16/26

Asking For A King

During the period when the Prophet Samuel was the leader of the Jewish people, he was very upset when the people asked for a king to reign over Israel.

He felt that this request was motivated by a desire to be like the neighboring nations, and not a desire to get closer to Hashem.

He tried to discourage them by telling them all of the restrictions that might be placed on them, if they did have a king.

We know that in an ideal world, we need to do three things to bring Mashiach. We must appoint a king, destroy Amalek, and build the Temple.

That king will actually prove to be the Mashiach. He will lead the people both spiritually and materially, and he will help raise the spiritual level of the entire nation.

Kenneth Cohen 8/14/26 Kenneth Cohen 8/14/26

Listen to the Rabbis

The Torah gives us clear instructions that it is our obligation to follow the teachings of the Rabbis. They were empowered to transmit the Oral Law. The exact wording comes from the words, על פי התורה אשר יורוך, “According to the Torah that they will teach you.”

This means that one of the 613 commandments is to obey the rabbis of each generation. They understand the responsibility that they have to be certain that the Torah and Jewish tradition will be held intact for the next generation.

There is a strange Midrash that 3000 Halachic rulings of Moshe Rabbeinu, were forgotten in Joshua’s time. This made the people very despondent. It was only Moshe, who was given the ability to ask questions of Hashem directly, if he needed help in interpreting the law.

Kalev Ben Yefune, Moshe’s brother in-law announced that he would give his daughter, Achsa, in marriage, to anyone who can recover these 3000 laws. Otniel Ben Kenaz, who later became the judge who captured Kiryat Sefer, succeeded in remembering these laws.

We are never permitted to belittle or minimize the special role and teachings of our sacred rabbis. They are owed a deep sense of gratitude for allowing Judaism to be sustained during our long and bitter exile. And it is also a Mitzva from the Torah to follow their teachings.

Kenneth Cohen 8/14/26 Kenneth Cohen 8/14/26

Honest Judges

The Torah commanded that there be שופטים ושוטרים, judges and policemen, in all of your gates. They were to judge the people with correctness and righteousness.

The Torah warns of the danger of taking bribes and showing favoritism in judgement. One should not feel sorry for the poor litigant, or sway decisions in favor of the wealthy.

Great care should be taken by those empowered to choose the judges of a particular place. These judges must be the most upright, G-d fearing, members of the community.

When courts render the correct decisions, they are merely confirming that which was decided by the Heavenly courts. This is why the Rabbis said that judges become partners with Hashem in creation, when they decide matters correctly. They are maintaining the world order as it should be.

The Chazon Ish referred specifically to matters of judgement, when he expressed his concern about the individual who might feel that he has mastered his character flaws. He might mistakenly feel that he knows compassion better than those qualified to judge.

This is why one must combine intense Torah study with perfecting one’s character. It will be clear that real justice is in the hands of those qualified. They also have great compassion in how they conduct themselves.

The ultimate purpose of having a fair and honest judicial system, is that it will allow us to merit inheriting the land. The שופטים ושוטרים will insure that the laws are being observed, and they will enforce the decisions of the courts.

Kenneth Cohen 8/13/26 Kenneth Cohen 8/13/26

Honest Judges

The Torah commanded that there be שופטים ושוטרים, judges and policemen, in all of your gates. They were to judge the people with correctness and righteousness.

The Torah warns of the danger of taking bribes and showing favoritism in judgement. One should not feel sorry for the poor litigant, or sway decisions in favor of the wealthy.

Great care should be taken by those empowered to choose the judges of a particular place. These judges must be the most upright, G-d fearing, members of the community.

Kenneth Cohen 8/12/26 Kenneth Cohen 8/12/26

Patience and Generosity

Rabbi Berel Wein once told the story about a quiet and peaceful Sunday afternoon while living in Monsey, New York.

As the afternoon wore on, Rabbi Wein was visited by a constant barrage of individuals asking for financial assistance. He tried to be polite and generous to each visitor. He admitted that by the time he got interrupted by a knock on the door the twentieth time, his patience was wearing thin.

He caught himself by remembering the words of the Torah that admonished us to be kind to the poor. The testing of his patience, was designed to see how well he would receive one request after another.

There is a reference to this idea in the Torah regarding the Hebrew slave, when he terminates his years of servitude. This applies both to the one who sold himself into slavery because he was impoverished, and the thief who could not pay back what he stole. He must not be sent away empty handed, but must be given some type of grant before entering society once again.

We are meant to be a compassionate people. We are to remember how fortunate we are to be able to be on the giving side. When Hashem sees this kindness, patience, and spirit of giving, he will reward us in kind. And this certainly applies after the twentieth knock on the door on a quiet Sunday afternoon in Monsey, New York.

Kenneth Cohen 8/11/26 Kenneth Cohen 8/11/26

Lessons of Wealth and Poverty

The evil Turnus Rufus was a Roman governor, who oversaw the plowing up of the Temple Mount after the destruction of the Second Temple.

He had several discussions with Rabbi Akiva, where he mocked the Jewish religion. In one such discussion, he asked why Hashem allowed poverty among His people if He loves them so much.

Rabbi Akiva explained that Hashem had his reasons in creating both the poor and the wealthy.

In the case of the poor, sometimes it becomes necessary to suffer the indignity of being reliant upon others. This helps shape the individual. When this period of dependence ends, and one achieves success, he will not forget what it was like to be at the mercy of others.

Rabbi Akiva taught this as a parable regarding a king, who wished to teach values to his son, the prince. This experiencing poverty would make him a better and more compassionate king.

Being wealthy had its own challenges. The test of being wealthy was more difficult than that of being poor. Generosity was always mandatory, as he needed constant reminding that his money was not his own, but all was from G-d. He also needed to overcome the trait of haughtiness and arrogance. Often, one’s wealth might make him less tolerant of others, as he lets his good fortune go to his head.

Rabbi Akiva succeeded in answering Turnus Rufus. Unfortunately, it did not stop him from becoming an enemy of the Jewish people. Their dialogue was meant more to teach us the lessons of wealth and poverty and how we should be able to overcome the challenges they present to us.

Kenneth Cohen 8/11/26 Kenneth Cohen 8/11/26

Laws That Must Be Observed In Jerusalem

The Sefer Hachinuch explains why there are several laws in the Torah where the law is fulfilled only in Jerusalem.

This includes Maaser Sheini, that comes from one’s produce and is taken on the first, second, fourth, and fifth year of the Shmitta cycle. It must be consumed in Jerusalem, and if redeemed, the money is spent in Jerusalem.

Every year, one must bring “Maser Beheima,” where one tenth of his his newborn animals are brought to Jerusalem where they are slaughtered. Their blood and fats are offered on the altar, and the remainder may be eaten by its owner in Jerusalem.

The “Neta Revai,” the growth of fruits in the fourth year, must be brought to Jerusalem and consumed there. This is the year that follows the three year waiting period of “Orlah,” where fruit grown during these years is forbidden.

These three laws were designed to create a special connection with the holiest city in Israel. One is forced to go there to fulfill these three Mitzvot. If he doesn’t go, he will suffer a significant law.

The Sefer Hachinuch continues to explain that one’s physical presence in Jerusalem, has to affect him spiritually. He is in a place where there is a great deal of Torah studied. It was the seat of the Sanhedrin, the highest judicial body in the land.

HaShem, in His great wisdom, made these laws to elevate the Jew from being sunk into materialism.

If one wished to send his son in his place, to fulfill these Mitzvot, it was allowed. Perhaps the son will be so moved by the holiness of the place, that he will decide to remain for a while, and immerse himself in Torah study.

It is clear that every Jew remain close to his roots. One’s physical distance from Jerusalem, has its consequences, and he is likely to become distant from his own Jewish roots.

The Torah took this into account when it gave us laws that could only be observed in Jerusalem.

Kenneth Cohen 8/10/26 Kenneth Cohen 8/10/26

Laws That Must Be Observed In Jerusalem

The Sefer Hachinuch explains why there are several laws in the Torah where the law is fulfilled only in Jerusalem.

HaShem, in His great wisdom, made these laws to elevate the Jew from being sunk into materialism.

It is clear that every Jew remain close to his roots. One’s physical distance from Jerusalem, has its consequences, and he is likely to become distant from his own Jewish roots.

The Torah took this into account when it gave us laws that could only be observed in Jerusalem.

Kenneth Cohen 8/9/26 Kenneth Cohen 8/9/26

Ritual Slaughtering

It is interesting to note that the word, “Shechita” that refers to ritual slaughtering, is not found in the Torah. Instead, the word, “Zevicha,” is used.

The laws of slaughtering are taught in a vague manner. The exact wording of the Torah is, וזבחת כאשר צויותיך, “And you shall slaughter as I have commanded you.”

We are not told exactly when we received the details of these laws. The reference is to Mount Sinai where the Oral Law was given.

This is a perfect example of showing how the Written and Oral Law work together. We are made aware that ritual slaughtering is necessary in order to be able to eat meat. The details of the law were given to Moshe Rabbeinu on Sinai.

He taught us the specific rules of Shechita. We learned where exactly on the neck of the animal needed to be cut. The knife had to be smooth and sharp with no nicks. The majority of the trachea and esophagus needed to be severed.

It was necessary that the slaughtering be done with swift smooth motions. It was forbidden to pause in the the middle of the act of Shechita.

The Alshich added that the animal itself has reached its highest potential if it was chosen to be offered as a sacrifice.

The eating of meat had strict details connected with it. Aside from the proper slaughtering, we were not permitted to eat blood. The blood was described as the life force in humans and animals. Therefore, after slaughtering, the soaking, salting, and rinsing process was necessary to remove the blood remaining in the organs of the animal.

All of these details came from the Oral Law on Mount Sinai, as both the revealed and hidden laws were given.

We must never minimize the importance of the teachings of the Rabbis. They have the authority to teach and transmit the Oral Law of Mount Sinai.

Kenneth Cohen 8/7/26 Kenneth Cohen 8/7/26

Bamot

The Torah refers to the necessity of having one central place of worship for the Jewish people. It was intended to be at the Beit Hamikdash in Jerusalem.

The two Temples lasted 410 and 420 years respectively. We also know that during the 480 years from the exodus to the first Temple of King Solomon, the Mishkan stood in Shilo for 369 of those years. The Mishkan also stood in Nov, Givon, and Gilgal for some of those years.

When the Torah warns that each man shall not do “what is righteous and good in his own eyes,” it is referring to the prohibition of offering “Bamot,” which were private altars that one might construct in his own home. This is referred to איסור במות.

There was a brief period of time when there was no Mishkan or Beit Hamikdash standing, and there was a “Heter Bamot,” where it was permitted to make a private altar, and offer Shelamim, the “peace offering” on it. This was only a temporary situation that allowed individuals to continue worshipping Hashem, without a central location.

We learn from all of this the importance of Jewish Unity. It is not good when there are so many splinter groups. Similarly, there should be one central body that gives Kashrut supervision. It was intended that this responsibility be given to the chief rabbinate.

This point needs emphasis as we enter the unpleasant period of Israeli elections. We will be witness to politicians bashing the other parties, rather than simply speaking of their own merits, and why they deserve our vote.

It has been seen over and over again, the power of the Jewish people when they are unified. The rules regarding Bamot, and a central place of worship drives home this point.

Kenneth Cohen 8/7/26 Kenneth Cohen 8/7/26

Rules of Observance

The Alshich drew certain conclusions based on the ceremony that took place on Mount Gerizim and Mount Eival. The blessings and the curses were spelled out at this impressive ceremony.

As a result, the Alshich listed five rules that every Jew must know in connection with serving Hashem. They will help the individual remain focused on the importance of becoming a true servant of Hashem.

First, he must be aware that G-d is involved on a personal level with every human being. He genuinely cares about us and one should not see himself as insignificant.

The second rule emphasizes the realization we should have, that every Mitzva we observe actually enhances our personality. It affects us in a positive way.

Thirdly, we should put all of our energy towards serving G-d. It is a worthwhile pursuit that brings great reward.

The fourth rule is that we must never disregard Hashem’s admonitions. The warnings found in the Torah are real. Reward and punishment is a foundation of the Torah. We should not take these admonitions lightly.

And the final rule of the Alshich is that we must never detest the yoke of the commandments. It is a blessing to be able to fulfill the Mitzvot of the Torah. We must never feel that the non-observant have it easier.

These five rules are very helpful in showing us how worthwhile it is to live a life that adheres to our ancient tradition. They recognize that it’s not easy to be observant. But it is the major pursuit that bears the most fruit. This was the lesson at Mount Gerizim and Mount Eival, and it is the lesson that was crystallized by the Alshich.

Kenneth Cohen 8/6/26 Kenneth Cohen 8/6/26

Rules of Observance

The Alshich drew certain conclusions based on the ceremony that took place on Mount Gerizim and Mount Eival. The blessings and the curses were spelled out at this impressive ceremony.

First, he must be aware that G-d is involved on a personal level with every human being. He genuinely cares about us and one should not see himself as insignificant.

The second rule emphasizes the realization we should have, that every Mitzva we observe actually enhances our personality. It affects us in a positive way.

Thirdly, we should put all of our energy towards serving G-d. It is a worthwhile pursuit that brings great reward.