Perhaps one of the biggest questions of life is why are some people blessed with wealth while others struggle financially. Are those who have difficulty making ends meet necessarily evil people that don’t deserve an easier life? Or is there a more profound answer to this question?
The flood was a global devastation. Mankind was fundamentally eradicated. Only a few select people survived that horrific situation. Yet can we blame the people of that generation? Did they realize the extent of their sins or even imagine the eventual punishment that they would incur?
This week we are introduced to the mitzvah of bringing the first fruits to the Beis Hamikdash. The farmer brings them and places the basket brimming full of his produce by the altar expressing his thanksgiving to Hashem for his bounty. He articulates a litany of previous episodes in our history regaling the kindness of Hashem throughout our past.
We are allowed to offer voluntary sacrifices in the Beis Hamikdash. After our decision to self-obligate then we must fulfill our mandate. Postponing that commitment is prohibited and if one does delay its fulfillment after a certain period of time, than he transgresses the mitzvah of a self-imposed vow.
We are commanded not to plant any type of tree including one that is used for idol worship near the altar upon which we sacrifice our offerings. Why would such an innocuous act of planting a tree near the altar be prohibited? Also, how would one come to plant, of all things, a tree used for idol worship amidst the area that we utilize to serve Hashem?
The parsha discusses that there are times when the blessing of Hashem is so great that poverty is eliminated. Rashi explains that when the nation is preoccupied with mitzvos and serving Hashem then His benevolence provides for all. Chasam Sofer however is bothered with the language employed in the Torah when this scenario is mentioned.
Hashem constantly monitors the happenings in Israel, His ‘eyes’ are forever there from the beginning of the year until its end. Our Sages question this verse since Hashem always supervises the events of the entire world, not just the Land of Israel. They explain that the entire world’s administration is only a result of how Hashem controls and directs the circumstances in Israel.
The well-known declaration that we have used for generations voicing our undying passion and love for Hashem is found in this parsha. Shema, which many of our nation have cried out before sacrificing their lives to sanctify Hashem encompasses a tremendous commitment and devotion accepting Hashem as the omnipotent king of the entire universe.
We are in the midst of one of the greatest calamities of all time, the loss of our Batei Mikdash. Both were destroyed on the same day, Tisha B’av, not a coincidence. When the spies debunked the idea of going to Eretz Yisroel and the entire nation wept bitter tears, they ripped out their innermost attachment to Eretz Yisroel.
The end of the parsha is a tremendously lengthy discussion of the different sacrifices that we must offer to Hashem. Of course, we must wonder why this discussion is mentioned at this point? Rabbeinu Bachya explains that when Moshe realized that he was not going into Eretz Yisroel he needed to inform them of these important matters, attending to the service in the Mishkan and later the Beis Hamikdash.