The final commandment in the Torah is to write for oneself a Sefer Torah.  While the modern practicalities of this commandment are a subject of discussion among the commentators, it is interesting to note that last week, in Parshat Ki Tavo, the Jewish people were also commanded to write a Sefer Torah as well.  However, a vast difference exists between the two Sifrei Torah.  Bnei Yisrael, upon entry into Eretz Yisrael, were required to engrave the entire Torah upon a large stone, where it would serve as a permanent reminder of the covenant between Hashem and his people.  The indi

 

            In Parashat Ki-Tavo Moshe presents his detailed description of the berakhot and kelalot – the blessings and curses he promises will befall Benei Yisrael depending on their obedience to the Torah’smitzvot.  In the middle of his presentation of the berakhot (blessings), Moshe declares, “The Lord will establish you as a sacred nation, as he swore to you, for you will observe the commandments of the Lord your God and follow His ways” (28:9).

 

 Toward the end of Parashat Ki-Tavo, Moshe briefly recounts the nation’s experiences over the previous forty years: “I led you for forty years in the wilderness; your garments did not wear out upon you, and your shoe did not wear out upon your foot.  You did not eat bread or drink wine or strong drinks – in order that you know that I, the Lord, am your God” (29:4-5).

What does the farmer mean when he says that he has "told" God that he has entered the land?  This difficulty has given rise to alternate definitions of the word higadeti.  As the nation works to cultivate and develop their country, they are obliged to never lose sight of their roots and the sacred purpose for which they are there.

After the commandments of the recitations over Bikkurim (the first fruits) and Ma’aser, the Torah then summarizes Moshe Rabeinu’ssecond speech with the words “This day, Hashem you G-d commands you to perform these statutes and laws, and you shall guard them and do them with all your heart and with all your soul” (Devarim 26:16).  On this verse, the Midrash Tanchuma states:

 

הפסוק "חוֹשֵׂךְ שִׁבְטוֹ - שׂוֹנֵא בְנוֹ, וְאֹהֲבוֹ - שִׁחֲרוֹ מוּסָר" (כד) הפך לפתגם שגור על לשוננו. אך מה פשרו?

בפרק י"ד בספר משלי מופיעים כמה פתגמים ידועים:

מוסר האב בפרקנו מלא ברוך, עדינות והסכמת הלב. בשיעור נבחין בהבדל בין מוסר האב הנוקשה לדרכה הרכה של האם, ונראה כי בכל בית יש צורך בשתי הדרכים לחינוך הילדים, גם כאשר לעיתים התפקידים בין ההורים מתחלפים.

הפסוק "עד לא עשה ארץ וחוצות" (כו) המופיע בפרקנו הוא חלק מהפיוט "בטרם שחקים וארקים נמתחו" הנאמר בעדות שונות במסגרת אמירת הסליחות ובתפילות הימים הנוראים.

מה בין הקובץ הראשון של פרקי משלי לקובץ השני?

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