. The Chasam Soifer asks a Kasha. Yirmiyahu 31:14 – 16 יד כֹּה אָמַר יְרוָר, קוֹל בְּרָמָה נִשְׁמָע נְהִי בְּכִי תַמְרוּרִים–רָחֵל, מְבַכָּה עַל-בָּנֶיהָ; מֵאֲנָה לְהִנָּחֵם עַל-בָּנֶיהָ, כִּי אֵינֶנּוּ טו כֹּה אָמַר יְרוָר, מִנְעִי קוֹלֵךְ מִבֶּכִי, וְעֵינַיִךְ, מִדִּמְעָה: כִּי יֵשׁ שָׂכָר לִפְעֻלָּתֵךְ נְאֻם-יְרוָר, וְשָׁבוּ מֵאֶרֶץ אוֹיֵב טז וְיֵשׁ-תִּקְוָה לְאַחֲרִיתֵךְ, נְאֻם-יְרוָר; וְשָׁבוּ בָנִים, לִגְבוּלָם We are all familiar with the idea of Rachel Mevakeish Al Baneha that because Rachel weeps Hashem promises V’shavu Vanim Lig’vulam. The question is that the promise of V’shavu Vanim Lig’vulam really has nothing to do with Rachel herself as the Posuk in Devarim 30:3 ג וְשָׁב יְרוָר אֱלֹקיךָ אֶת-שְׁבוּתְךָ, וְרִחֲמֶךָ; וְשָׁב, וְקִבֶּצְךָ מִכָּל-הָעַמִּים, אֲשֶׁר הֱפִיצְךָ יְרוָר אֱלֹקיךָ, שָׁמָּה already says that we will return, so what is special about Rachel? It says it already in Parshas Netzavim? What was Rachel Mevakeish? Rachel asked that Klal Yisrael should return to Eretz Yisrael prior to Mashiachs arrival. So the Ribbono Shel Olam answered her that in the Zechus of her tears it will happen. Before Mashiach comes, people will return to Eretz Yisrael. A Vort like this, if someone would say it today it wouldn’t be so meaningful. The Chasam Sofer wrote it at a time that almost no one lived in Yerushalayim. He writes that at that time Yidden only lived in Tzefas and not in Yerushalayim. There is something more important about what the Chasam Sofer says. The reason for Rachel’s Bakasha is, that Rachel asked that our coming to Yerushalayim before Mashiachs time should be as a tool to be better people and be better Ovdei Hashem. If you look today at Yerushalayim everything has been built up in the last few decades and it is a big opportunity to go to Yerushalayim. 8:3-4 ג וַיְעַנְּךָ, וַיַּרְעִבֶךָ, וַיַּאֲכִלְךָ אֶת-הַמָּן אֲשֶׁר לֹא-יָדַעְתָּ, וְלֹא יָדְעוּן אֲבֹתֶיךָ: לְמַעַן הוֹדִיעֲךָ, כִּי לֹא עַל-הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם–כִּי עַל-כָּל-מוֹצָא פִי-יְרוָר, יִחְיֶה הָאָדָם ד שִׂמְלָתְךָ לֹא בָלְתָה, מֵעָלֶיךָ, וְרַגְלְךָ, לֹא בָצֵקָה–זֶה, אַרְבָּעִים שָׁנָה Moshe Rabbeinu tells Klal Yisrael that Hashem pained you and you were hungry and he fed you Man. What does pain and hunger have to do with the Man? Rav Moshe says a beautiful Vort in the Darash Moshe. The clothing did not become worn out or ripped in the Midbar. With food it could have been the same. There was no reason why they had to eat in the Midbar. However, Klal Yisrael had to be on a Madreiga to exist without eating. Klal Yisrael was not on that high Madreiga and Hakadosh Baruch Hu caused Klal Yisrael to become hungry, so they had to eat. So the Ribbono Shel Olam fed Klal Yisrael the Man. Rebbi’s Shver likes to say over the following Vort. We know that the Man fell based on the Tzidkos of the person. For a big Tzaddik the Man fell at his doorway. For someone who is not such a big Tzaddik it fell further away. For someone who didn’t have any Tzidkos at all it fell Chutz Lamachane and he had to go out to retrieve it. There was some Baalei Gaiva in the Midbar that thought they fooled everybody. However, their Man fell Chutz Lamachane in order for everyone to see who they really were. They pretended that the Man fell right by their doorway. (וַיְעַנְּךָ, וַיַּרְעִבֶךָ), they became pained because of their hunger that was induced by their Gaava in that it didn’t Pas for them to go to Chutz Lamachane to pick up their ration of Man. 7:11 – 12 יא וְשָׁמַרְתָּ אֶת-הַמִּצְוָה וְאֶת-הַחֻקִּים וְאֶת-הַמִּשְׁפָּטִים, אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם—לַעֲשׂוֹתָם יב וְהָיָה עֵקֶב תִּשְׁמְעוּן, אֵת הַמִּשְׁפָּטִים הָאֵלֶּה, וּשְׁמַרְתֶּם וַעֲשִׂיתֶם, אֹתָם–וְשָׁמַר יְרוָר אֱלֹקיךָ לְךָ, אֶת-הַבְּרִית וְאֶת-הַחֶסֶד, אֲשֶׁר נִשְׁבַּע, לַאֲבֹתֶיךָ On the last Posuk of last week’s Parsha Rashi says, היום לעשותם: ולמחר לעולם הבא ליטול שכרם Mitzvos are done in Olam Hazeh and the Schar is in Olam Habo. In the first Posuk of this week’s Parsha we are told that if we keep the Mitzvos that there is all types of Schar in this world. We also have in the second Parsha of Shema where it says 11:13 – 14 יג וְהָיָה, אִם-שָׁמֹעַ תִּשְׁמְעוּ אֶל-מִצְוֹתַי, אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם, הַיּוֹם–לְאַהֲבָה אֶת-יְרוָר אֱלֹקיכֶם, וּלְעָבְדוֹ, בְּכָל-לְבַבְכֶם, וּבְכָל-נַפְשְׁכֶם יד וְנָתַתִּי מְטַר-אַרְצְכֶם בְּעִתּוֹ, יוֹרֶה וּמַלְקוֹשׁ; וְאָסַפְתָּ דְגָנֶךָ, וְתִירֹשְׁךָ וְיִצְהָרֶךָ Visiroshcha Viyitzherecha. So it is talking about Schar in this world. So it is seems to be a contradiction between the theme of the end of last week’s Parsha and the beginning and middle of this week’s Parsha? When do we say that Schar is only in the next world and when do we say that Schar is in this world? Some people say that the Schar in this world is only the Simcha of doing the Mitzvah in this world. The Gra says that you don’t get Schar for Mitzvos in this world only the children do. The closest Pshat from all the Peshatim is from Rav Elchanan Wasserman in the Kovetz Ma’amarim. He says that no individual gets Schar in Olam Hazeh because we know that we have the concept of Tzaddik V’ra Lo. However, we do find in the Tochacha that there is a correlation between actions and Schar V’Onesh. Klal Yisrael as a whole are treated according to our actions. A Yachid is not. So it may be that the words from last week’s Parsha are referring to a Yachid and the words from this week’s Parsha refers to the Rabbim, it doesn’t matter that the words from this week’s Parsha is in Lashon Yachid. The Lashon Yachid is referring back to the Tzibbur of Klal Yisrael as is the style that is seen in the Tochacha in Parshas Ki Savo. This might be Pshat in the Gra , that Klal Yisrael as a whole gets Schar in this world and the individual does not. 7:22 כב וְנָשַׁל יְרוָר אֱלֹקיךָ אֶת-הַגּוֹיִם הָאֵל, מִפָּנֶיךָ–מְעַט מְעָט: לֹא תוּכַל כַּלֹּתָם מַהֵר, פֶּן-תִּרְבֶּה עָלֶיךָ חַיַּת הַשָּׂדֶה The Posuk says that Klal Yisrael when they are conquering Eretz Yisrael will do it a little at a time. This concept is important. We have in this week’s Parsha, in Parshas Mishpatim, and in Parshas Maasei that Klal Yisrael would have an Eretz Yisrael that goes until Nehar Peras. Nehar Peras is the Euphrates River. The Euphrates River hits the Mediterranean by Turkey which is way up. Klal Yisrael never went anywhere near there when conquering Eretz Yisrael. What is the Pshat? Yehoshua came in and conquered the body of Eretz Yisrael and then divided it amongst the Shevatim and the plan was always that when the Shevatim would grow they would conquer elsewhere. We find this in Nach when Sheivet Dan comes to Yehoshua and says that they don’t have enough room for the rapidly growing Sheivet and Yehoshua tells them to conquer additional land. Dan pushed north. So the plan from the beginning was that when they grow they would conquer more land. However, we were never Zoche to conquer the entire Eretz Yisrael. That is Pshat with Zevulan as well in Beraishis 49:13 יג זְבוּלֻן, לְחוֹף יַמִּים יִשְׁכֹּן; וְהוּא לְחוֹף אֳנִיֹּת, וְיַרְכָתוֹ עַל-צִידֹן The idea that Zevulan was supposed to have land near the Mediterranean. If the Shevatim would have grown they would have acquired these lands. In Beraishis Parshas Lech Lecha it says 15:18 – 21 יח בַּיּוֹם הַהוּא, כָּרַת ירוָר אֶת-אַבְרָם–בְּרִית לֵאמֹר: לְזַרְעֲךָ, נָתַתִּי אֶת-הָאָרֶץ הַזֹּאת, מִנְּהַר מִצְרַיִם, עַד-הַנָּהָר הַגָּדֹל נְהַר-פְּרָת יט אֶת-הַקֵּינִי, וְאֶת-הַקְּנִזִּי, וְאֵת, הַקַּדְמֹנִי כ וְאֶת-הַחִתִּי וְאֶת-הַפְּרִזִּי, וְאֶת-הָרְפָאִים כא וְאֶת-הָאֱמֹרִי, וְאֶת-הַכְּנַעֲנִי, וְאֶת-הַגִּרְגָּשִׁי, וְאֶת-הַיְבוּסִי The Pesukim mention 10 nations that Klal Yisrael were supposed to conquer. Here in Devarim 7:1 it says א כִּי יְבִיאֲךָ, ירוָר אֱלֹקיךָ, אֶל-הָאָרֶץ, אֲשֶׁר-אַתָּה בָא-שָׁמָּה לְרִשְׁתָּהּ; וְנָשַׁל גּוֹיִם-רַבִּים מִפָּנֶיךָ הַחִתִּי וְהַגִּרְגָּשִׁי וְהָאֱמֹרִי וְהַכְּנַעֲנִי וְהַפְּרִזִּי, וְהַחִוִּי וְהַיְבוּסִי–שִׁבְעָה גוֹיִם, רַבִּים וַעֲצוּמִים מִמֶּךָּ There are only 7 nations that Klal Yisrael are conquering. The Mishne L’melech says that if we were Zoche than Klal Yisrael could have conquered more than the 7 nations, we could have conquered the entire 10 nations. It is because we weren’t Zoche that we didn’t get every piece of Eretz Yisrael. That idea that Klal Yisrael never really conquered the entire Eretz Yisrael serves to explain the Nehar Peras idea and many concepts in Tanach. The question of the week is: 10:12 יב וְעַתָּה, יִשְׂרָאֵל–מָה יְרוָר אֱלֹקיךָ, שֹׁאֵל מֵעִמָּךְ: כִּי אִם-לְיִרְאָה אֶת-ירוָר אֱלֹקיךָ לָלֶכֶת בְּכָל-דְּרָכָיו, וּלְאַהֲבָה אֹתוֹ, וְלַעֲבֹד אֶת-יְרוָר אֱלֹקיךָ, בְּכָל-לְבָבְךָ וּבְכָל-נַפְשֶׁךָ` We learn that we must make 100 Berachos per day from this Posuk. In Maseches Menachos 43b (5 lines from the bottom) we learn out תניא היה רבי מאיר אומר חייב אדם לברך מאה ברכות בכל יום שנאמר (דברים י) ועתה ישראל מה ה’ אלהיך שואל מעמך Rashi 15 lines from the bottom says to read Ma as Mei’a (100). In the Mishnah Berura 46:3 (14) there is the Cheshbon of 100 Berachos that are made daily and you will see that on Shabbos you are typically short by a few. You will notice that the Beracha of Asher Yatzar that is made a few times over a Shabbos is not counted except for the time it is said in Birchas Hashachar. The Mishnah Berura goes through a Cheshbon of Birchas Henehenin and Birchas Hamazon and the Berachos of Davening and he tries to make an exact Cheshbon of how we hit 100 Berachos on Shabbos. Isn’t it strange that one of the most common Berachos that are made by the average person is completely left out?