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“And when Moshe went into the Ohel Moed that he might speak with Him, and he heard the voice speaking to him.” (7:89)

Rashi points out that the word rcsn, “speaking,” is similar to rcs,n, “in the hispa’el” form (reflexive form of the intensive stem of the Hebrew verb), implying that Moshe heard the voice of Hashem speaking to Itself. The Sforno expands on this idea, suggesting that Hashem “makes it known to Himself” and that the voice heard by Moshe was in reality an “overflow” of Hashem’s words. This is similar to the voice which every Navi receives, each according to his own individual level of perception. Although the words of the Sforno are of a profound nature, an important lesson can…

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“On the second day did offer Nesanel ben Tzuar, the Nasi of (the tribe of) Yissachar . . . he presented for his offering.” (7:18,19)

Rashi notes the redundancy of the word chrevw offered, regarding the tribe of Yissachar. In contrast, it is not doubly stated in reference to any of the other tribes. Rashi cites different explanations to resolve this question. Horav M. Wolfson, Shlita, offers a novel response. Nesanel represented the tribe of Yissachar, which was noted for total devotion to Torah study. Indeed, this was their vocation. Their material support came from the tribe of Zevulun, their “partners” in Torah endeavor. This “partnership” could easily cause the ignorant bystander to think that Yissachar, in fact, did not possess anything of his own….

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“And this is the law of the Nazir, on the day of the completion of his vow.” (6:21)

At the conclusion of term of the Nazir’s vow, he must bring a korban. The reason for this korban is enigmatic. Is not a korban of this nature brought as penance for a specific sin? Rather than the Nazir be lauded for his great deed, he is seemingly castigated! Rabbeinu Bachya explains that this korban is necessary, since it appears as if the Nazir is departing from his previous lofty relationship with Hashem. For a significant period of time, he was removed from the pleasures of this world, only to return to his previous lifestyle. Although his lifestyle had been…

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“And the man shall bring his wife to the Kohen and shall bring her offering for her, the tenth part of an eifah of barley meal, he shall not pour upon it any oil, nor pour frankincense on it.” (5:15)

Rashi cites the Talmud Sotah 12a, which explains the reason for the specific ingredients of this korban. Meal was used instead of fine flour, barley rather than wheat. This modification was due to the repulsiveness of the sotah’s immoral act; because she acted like an animal, her offering is the food of an animal. Oil is not poured over the meal, since oil symbolizes light and the sotah acted in darkness. Frankincense is not placed on the korban, since the Matriarchs are referred to as “levonah,” frankincense, and she deviated from their paths. Horav B.Z. Baruk, z.l., makes a noteworthy…

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“And they shall confess their sins.” (5:7)

The mitzvah of “viduy,” confession, is the prime prerequisite for performing teshuvah, repentance. Indeed, without viduy the teshuvah process has no value. It is puzzling that the Torah chooses to mention the mitzvah of viduy specifically at this point, in reference to the sin of stealing.                 The Chidushei Ha’Rim explains that actually every transgression committed by man consists of a form of theft. We have been granted life, health, and the ability to perform actions, so that we may serve the Almighty. To employ these G-d given abilities in behavior which violates Torah law is tantamount to theft. Not only…

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