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“And David danced before Hashem with all his might, and David was girded with a linen eiphod.” (6:14)

Why is David’s name repeated? We may also question the significance of David’s wearing a linen eiphod. The Zekan Aharon suggests that we are being taught here that one must serve Hashem regardless of the situation and in spite of the predicament in which he is placed. David Ha’Melech demonstrated his commitment by dancing before the Aron Ha’Kodesh in a manner that some might have deemed inappropriate for someone of his noble position. Yet, he was not deterred by what people might say – He was serving Hashem! On the other hand, David wore the eiphod, a garment designated for…

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“To distinguish between the contaminated and the pure.” (11:47)

In the last pasuk of the parsha, the Torah elaborates the underlying motif of Judaism and the mandate for every Jew to follow. We are charged to study and learn how to distinguish between that which is ritually defiled and that which is pure. In theory this is clearly our goal, but practical application is possible only through study. One may desire to be observant. If he is not proficient, however, in the code precise observance remains elusive. Rashi interprets the concept of havdalah, the ability to discern between pure and defiled (kosher and non-kosher), as applying to more than…

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“By those that are near Me I shall become sanctified, and before all the people I will be glorified.” (10:3)

Secular leaders may posit the view that those who are especially talented or highly placed have total freedom to use their gifts. To the contrary, the Torah teaches us “B’krovai A’kadesh,” by those that are near to Me I shall become sanctified. The greater a man’s position, the closer he is to the spiritual core, the stricter is the standard by which he is judged. Thus, the consequences of an individual’s guilt are greater if he is deficient in living up to this standard. Horav Avigdor Miller, Shlita opines that this principle is the underlying rationale for the accusations and…

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“A fire came forth from Hashem and consumed them… and Aharon was silent… And your brethren the entire House of Yisrael shall bewail the fire which Hashem burnt.” (10:2,3,6)

The sudden death of such holy people as Aharon Ha’Kohen’s two sons on the most auspicious day after the liberation from Egypt is probably the most tragic scene recorded in the Torah. It is especially important to note Aharon’s reaction to the tragic death of his sons, as well as the manner in which Klal Yisrael was told to mourn the sudden demise of these two righteous people. In telling us that Aharon remained silent, the Torah uses the word oshu rather than ahrjhu which is a more appropriate word for describing silence. The Chofetz Chaim explains that even when…

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“And the sons of Aharon, Nadav and Avihu, took each his censer… and offered strange fire before Hashem, which He had not commanded them.” (10:1)

Much has been written regarding the “sin” that Nadav and Avihu committed. We must understand their transgression in a manner relative to the unique lofty level of kedushah they had attained. They should not be viewed as common sinners. We can, however, attempt to learn from the “errors” that they committed. While keeping their actions in perspective, we can internalize a lesson for ourselves. Amongst the various indiscretions attributed to Nadav and Avihu is the offering up of a korban “which Hashem had not commanded them.” What is the meaning of not having been commanded? Is there something wrong with…

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