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וישב בה עד מות הכהן הגדול אשר משח אותו בשמן הקדש

He shall dwell in it until the death of the Kohen Gadol, whom he had anointed with the sacred oil. (35:25)

What did the Kohen Gadol, High Priest, do to deserve such a “relationship” with the unintentional murderer? It is almost as if the Kohen Gadol shares punitively with the rotzeiach b’shogeig. Rashi explains that the Kohen Gadol serves as the nation’s spiritual leader. As such, he has a responsibility to pray for his people – pray that no one sustains a fatal accident at the hands of another Jew. Apparently, he either did not pray, or he did not pray with sufficient intensity. In any event, a man was killed unintentionally. The Kohen Gadol must assume some of this responsibility….

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והצילו העדה את הרצח מיד גואל הדם

The Assembly shall rescue the killer from the hand of the avenger of the blood. (35:25)

The bais din is enjoined to seek every possible way to circumvent the death penalty. We always give the accused every possible benefit of the doubt. Likewise, if the court judges that the death was caused by a truly unavoidable accident, it must rule that the killer does not require exile. Consequently, the goel ha’dam, relative who is the avenger of the blood, must desist. He has no right whatsoever to harm the killer. It was an accident which Hashem made happen – end of story. The Talmud Sanhedrin 17a teaches an interesting halachah, which at first glance seems perplexing….

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ויסעו ממדבר סיני ויחנו בקברות התאוה. ויסעו מקברות התאוה ויחנו בחצרות. ויסעו מחצרות ויחנו ברתמה. ויסעו מרתמה ויחנו ברמן פרץ. ויסעו מרמן פרץ ויחנו בלבנה.

They journeyed from the Wilderness of Sinai and encamped in Kivros Hataavah. They journeyed from Kivros Hataavah and encamped in Chatzeiros. They journeyed from Chatzeiros and encamped in Rismah. They journeyed from Rismah and encamped in Rimmon-Peretz. They journeyed from Rimmon-Peretz and encamped in Livnah (33:16-20).

The commentators, each in his own inimitable manner, suggest that the names of the various encampments are allusions to the various shortcomings or consequences to inappropriate behavior manifest by the Jewish nation during their trek through the wilderness. Rashi interprets these places as referring to specific sins committed by the people. The Chasam Sofer indicates that the above names are consequences, resulting from distancing oneself from Torah study. The Talmud Succah 52b makes a formidable statement: Yitzro shel adam misgaber alav b’chol yom u’mevakeish l’hamiso, “A man’s evil inclination threatens every day to overpower him, and seeks to kill him:…

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