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Nadav and Avihu died before Hashem. (3:4)

Va’yamas is singular, meaning, “and he died.” Concerning the deaths of Nadav and Avihu, the Torah should have written va’yamusu, “and they died.” K’motzei Shalal Rav cites the Zohar Ha’kadosh that teaches that Nadav and Avihu died a purely physical death. Their spiritual selves did not perish, but lived on. The Zohar supports this hypothesis with an anomaly in the text concerning Pinchas. The Torah states (Shemos 6:25) that Elazar HaKohen took a wife from the daughters of Putiel and Pinchas was born to them. The verse continues with the words, eileh roshei avos ha’Leviim, “These were the heads/leaders of the…

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There are the offspring of Aharon and Moshe. (3:1)

The Torah is about to detail the offspring of both Aharon and Moshe – yet, it enumerates only those of Aharon. Rashi quotes Chazal in the Talmud Sanhedrin 19b who teach that “whoever teaches his friend’s son Torah, it is considered as if he gave birth to him.” The Shlah Ha’kadosh adds that one should not take the word k’ilu, “as if,” verbatim, for it is more than “as if.” One who teaches Torah to his friend’s son has actually given birth to him. Father and mother provide a child’s body; the rebbe, Torah teacher, sustains his neshamah, soul. Thus,…

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And you shall appoint the Leviim over the Mishkan of the Testimony. (1:50)

Upon perusal of the pesukim, it is evident that the Torah instructed Moshe Rabbeinu to appoint  the Leviim  for  their  mission  concerning  the Mishkan  of Testimony  even before he was told to count them. Whereas the rest of the nation was immediately totaled into the census, Shevet Levi was first presented with their unique function and then counted. The Shach explains this from a practical standpoint. Shevet Levi’s census was quite small in contrast to the other Shevatim, Tribes. Initially, this might have caused them chalishas ha’daas, a somewhat downcast feeling. After all, why should Shevet Levi be the smallest in…

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And you shall appoint the Leviim over the Mishkan of the Testimony. (1:50)

The Baal HaTurim notes an intriguing Mesorah concerning the word hafkeid, appoint. There is one other hafkeid in Tanach: Hafkeid alav rasha, “Appoint a wicked man over him” (Tehillim 109:6). What relationship is there between the two hafkeids? Appointing the Leviim to a position of distinction, and signifying one as wicked, are hardly parallel. The explanation of the Baal HaTurim seems to intensify the ambiguity concerning the correlation of the two pesukim. He says that this supports a statement made by Chazal, “One does not become a pakid (hafkeid), overseer – rise to a position of importance and responsibility below…

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And they established their genealogy, according to their families, according to their fathers’ household. (1:18)

The census was executed according to tribe, thereby requiring each individual to establish  his  genealogical  descent  from  a  given  tribe.  This  was  done  either  by document, witnesses, or by the word of the individual. Chazal relate that when Hashem gave the Torah to Klal Yisrael, the nations of the world suddenly disputed His decision. Why were the Jews receiving the Torah and not they? Hashem replied, “Bring Me your Sefer Yuchsin, book of family pedigree, to determine from which nations you descend, so that it can be determined if you are worthy of receiving the Torah. The Jewish People have…

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