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“And Yisrael sent messengers to Sichon . . . let me pass through your land we will not turn aside into field or into vineyard, we will not drink of the water of the wells, by the kings highway we will go until we have passed your border.” (21:21,22) – “And Sichon would not permit Yisrael to pass through his border, and Sichon gathered together all his people and went against Yisrael into the wilderness.” (21:23)

In this narrative, the Torah relates how Moshe requested Sichon’s permission for Am Yisrael to pass through his land. He promised Sichon that nothing would be touched and no one would be harmed. Sichon’s response was swift and emphatic. He not only prohibited their entry, but he subsequently waged war against them. This reaction is puzzling! What fear gripped Sichon that caused such terrifying concern, catalyzing his immediate attack on the Jews? They were not his enemies. It was not their desire to ravage his country. They were basically peace loving people who wanted access to their promised land. Horav…

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“And they wept for Aharon thirty days, all the house of Israel.” (20:29)

Rashi explains the reason that all of Bnei Yisrael grieved over Aharon’s death was his devotion to the promotion of harmony and love among all of the people. Indeed, this is stated in Avos (1:13), Be of the disciples of Aharon, love peace and pursue peace, love the people and bring them closer to the Torah. Dedication to seeking peace and harmony among people is a noble trait. Aharon exemplified this attribute through his loving sincerity in pursuing peace. His endeavor emanated from a deep sense of love for Bnei Yisrael . He did not desire to ingratiate himself in…

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“Why did you bring us up from Egypt, to die in the desert? For there is no bread and no water, and our soul is sick of the unsubstantial food.” (21:5)

With this pasuk we are introduced to a rare form of ingratitude. Horav Shimshon Raphael Hirsch Z”l points out that Bnei Yisrael’s discontent turned directly against Hashem. They did not doubt the authenticity of Moshe’s mission, but rather they felt that Hashem’s guidance was inadequate. In complaining about the manna, the miracle food from heaven, they were undoubtedly not complaining about a lack of nourishment. Their grievance lay in the fact that they weren’t eating “natural” food in the ordinary human way. The effortless, albeit miraculous, way of receiving bodily sustenance had become monotonous and tiresome.   Instead of appreciating…

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“Make for you a poisonous serpent and set it on a high pole. And it shall come to pass that everyone that is bitten when he looks upon it shall live.” (21:8)

The purpose of the serpent’s bite was to alert the people to the dangers which lurk in the wilderness. This awareness would make Bnei Yisrael cognizant of Hashem’s miraculous power which had kept these dangerous creatures far away from them in the past. Indeed, the people had not even known of their existence.   When an individual was bitten, he had only to transfix the serpent’s image upon his mind. This image would remind him that even when he is protected from these serpents, through Hashem’s graciousness, the danger is a real one. This thought reinforces the concept that every…

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“This is the fundamental law of the Torah… and they take unto you a completely red heifer.” (19:2)

The Midrash relates that when Moshe ascended to the Heavens, he heard the voice of Hashem teaching the angels the parsha of Parah Adumah. Why does this mitzvah assume such an exalted place before Hashem. The following may be suggested. chukim (Divine ordinances whose purposes or meaning are not necessarily understood by human intelligence) and mishpatim (civil laws that promulgate the safety and survival of society whose rationale may be grasped by human intelligence), are two distinct sets of mitzvos. Just as there are two forms of mitzvos, so too are there contrasting situations in life. There are moments in…

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“This is the fundamental law of the Torah… and they take unto you a completely red heifer.” (19:2)

The law of the Parah Adumah serves as the paradigm of commitment to Hashem and His mitzvos. So strange is the law of the Parah Adumah that it baffled the minds of the wisest. Shlomo Hamelech says in Koheles (7:13) “I applied all my wisdom, but it remained beyond me.” What makes this law even more puzzling is the paradox that the ashes of the heifer in the spring water despite cleansing the unclean, defiled the priest who performed the ritual. Here is the purest example of a complete obedience to the laws of Hashem. When every attempt to explain…

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“A completely red heifer which is unblemished upon which never came a yoke.” (19:2)

After studying the various  laws that apply to the Parah Adumah, we can perceive the difficult path which lies before a person who desires to purify himself. The Torah insists that a red  heifer, which is a very rare and expensive animal, be used for the purification process. We may derive from the Parah Adumah that in  all  areas  of  purification, the defiled individual is not cleansed until he has undergone much toil and sacrifice. Only after a person seeks purity and holiness as he would search for gold and precious  jewels, that he achieves a clear perception of the…

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“And divest Aharon of his garments and enrobe Elazar his son with them, and Aharon shall be gathered up and die there.” (20:6)

The Ramban mentions the Midrash which states that various miracles occurred in connection with these garments. This is obvious from the apparent unfeasibility of Moshe divesting Aharon’s garments in their proper order. Were not the outer garments over the inner ones? Thus Moshe put Aharon upon the rock and removed his priestly garments, and celestial garments clothed themselves upon him underneath. Thus Elazar upon taking over the mantle of priesthood was able to immeaditly put on the garments in their proper order. What was the urgency for this miracle? Could not Elazar have momentarily waited for Aharon to remove his…

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