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“If any one shall sin through error from all of the mitzvos of Hashem that they not be done.” (4:2)

This pasuk seems enigmatic! This individual transgressed only one sin. Yet, the Torah views this infraction as if he had transgressed numerous sins! Horav Nissan Alpert, z.l., suggests the following approaches to this question. One who has attained spiritual nobility, even one who has reached the acme of Kehunah, priesthood, the Kohen Gadol, is still vulnerable to spiritual transgressions. Such an individual who sins, even in error, reflects that he is yet lacking in spiritual perfection. He is deficient in performing all the mitzvos of Hashem. During his moment of spiritual decline, he indicates that he is capable of sinking…

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“If a man among you desires to bring a sacrifice near to Hashem, from the cattle, from the herd, and from the flock shall you bring near your sacrifice.”

In the Midrash, Chazal explain the Torah’s choice of the word “ost” rather than “aht”. They state that one’s korban must be similar to that of iuatrv ost. As he was the rightful owner of his possessions, his sacrifice was pure and untainted by the stigma of theft. We, too, must take care not to offer a sacrifice which is taken from anything which was unlawfully acquired. This statement is problematic. Obviously, Chazal do not use the word “theft” in the usual sense of the word. This meaning could have been derived from the last word of the verse, “your…

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“And He called unto Moshe, and Hashem spoke to him out of the Ohel Moed.”

Rashi explains that this “voice” ceased at the boundaries of the Ohel Moed. He adds that this was not because the voice was weak, since it was an amazingly powerful sound. Hashem intercepted this sound so that it would not be heard outside of the Ohel Moed. Why did Hashem create such a powerful voice only to miraculously disrupt its emanation? Horav Y. Neiman, z.l., offers a profound insight into this matter. This voice was not miraculously intercepted, rather, one is required to be within the confines of the Ohel Moed in order to hear the voice of Hashem. The…

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“And He called unto Moshe.” (1:1)

The Midrash states that Moshe was actually known by ten different names, each describing a different aspect of his multi-faceted personality. Each name depicted a specific trait not implied by the others. Of all the names mentioned, however, the name Moshe, given to him by Bisya, the daughter of Pharaoh, was the one by which Hashem addressed him. A name is an appellation which characterizes a person’s personality, a single word which uniquely encapsulates an individual’s entire essence. We must, therefore, endeavor to understand why Hashem selected the name Moshe to reign supreme over all the other names. Indeed, the…

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