In avodah, one must be sure to the extent to check a second time
The signs of a kosher animal are two; one visible sign is not enough but must be sure of two
זאת הבהמה יד ,ד ב
Hints to G-d’s choosing to make holy, any place in which a Jew makes a personal offering
Torah mentions the place G-d will choose, while not explicitly naming the place, leaving an opening for holiness to reside
המקום אשר יבחר ה' יב, יא ב
At the beginning of the day, a Jew should not be involved with worldly matters (as the desert); only after receiving the spiritual bounty that comes through prayer and study (the spiritual parallel to Eretz Yisrael), does one acquire the ability to involve oneself in worldly matters & make them vessels for G-dliness
The permission to eat ordinary meat upon entry into Eretz Yisrael (which was not done in the desert) is not a descent for the Jews, but implies an ascent, that the Jews can now reach the highest levels; their mission of refinement of the material world, brings the Jews to even higher peaks than they experienced in the desert
בכל אות נפשך יב ,כ ד
This parsha sets before us curses and blessings, expressing the concept that the curses can be completely turned into blessings
The intention is not just to destroy the idols but to disgrace even their names, and thus, to have no connection to their prior status; so with Bilam, HaShem completely turned curses into blessings
*ואבדתם את שמם יב ,ג טא
A city of idol worshippers can be exonerated if they do Teshuvah (but the general rule is that a Beis Din cannot reverse itself after sentencing, even if convicted person does teshuvah); Rather since the convicted “party” is a community of wrongdoers, if they do teshuvah that “party” no longer exists to be punished (through unity become new)
רמב"ם טב
Two methods of service to G-d
- rectify one’s animal nature אתכפיא נפה"ב
- running & strengthening one’s connection to G-d
Rashi- 2 answers why be strong “not eating blood”
Rabbi Yehuda (interprets as written) the Jews excessively eat blood, now need to be strong
Rabbi Shimon Ben Azzai (run to perform an easy Mitzvah & one Mitzvah leads to another) needed to teach a universal principal by all Mitzvos
*חזק יב ,כג ידא
Acting in an unprompted manner in accordance with G-d’s desires reveals the degree of innate cleaving inherent in the Jewish soul to G-d
Attachment to G-d: achieved through the regular performance of Torah & Mitzvos but they remain two entities
Cleaving to G-d: so strong a unification that no longer two separate entities, but truly one
*ובו תדבקון יג ,ה ידב
G-d’s greater love comes in hidden kindnesses
Blessing and the “Transmutation” (not a curse) something that derives from the blessing, and thus, an alternative form of the same essence
ברכה וקללה יא ,כו יטא
Rambam seems to offer contrary observations about the Bais HaMikdash: Is the place designated due to the altars built by Avrohom, Noach and others; or, designated due to selection from HaShem בחירה
Each reason has its positive points See table below
המקום אשר יבחר ה' יב ,יא יטב
