A fundamental principle of spiritual growth is: Inspiration is fleeting, but what truly matters is how we internalize the experience/inspiration and allow it to shape our actions over time. A person may attend a powerful shiur or shmuess, ethical discourse in which the speaker’s oratory is remarkable. The listener is overcome with emotion and experiences a personal wake-up call that shakes him to his core. How long does it last before his emotion dissipates? We have all been there. If a few days pass and business proceeds as usual, it is an indication that the inspiration was like the passing…

Noticeably, the tribes of Yissachar and Zevulun – representing the one who studies Torah, and his supporter – precede Reuven, the firstborn. Horav Yaakov Hillel, Shlita, wonders about the placement of the klei, vessels, of the Mishkan. The Aron HaKodesh was placed in the innermost area, the Kodesh HaKodoshim, of the Mishkan. On the other side (external) of the Paroches, Curtain, which separated the Kodesh from the Kodesh HaKodoshim, stood the Menorah on the southern corner. Opposite it, on the northern side, was placed the Shulchan, Table. The Menorah clearly symbolizes the light of Torah (ki ner mitzvah v’Torah ohr),…

Rashi comments concerning the allusion of the individual korbanos to the Avos, Patriarchs. The young bull alludes to Avraham Avinu, who used a young bull as part of his act of chesed, kindness, in welcoming three guests to his tent. The ram refers to Yitzchak Avinu, whom Avraham replaced on the Altar with a ram. This was part of Yitzchak’s unprecedented act of mesiras nefesh, self-sacrifice. The sheep alludes to Yaakov Avinu who tended sheep during his stay with Lavan. The Torah underscores Yaakov’s honesty in making certain that he took nothing for himself that did not belong to him….

Chazal (Bamidbar Rabbah 1:7) explain that Hashem chose the wilderness as the site where He would give the Torah, by design. It is not that we received the Torah in the wilderness, because we just happened to be there. Rather we were there because this is where Hashem wanted us to receive the Torah. Horav Moshe Shternbuch, Shlita, explains the simile of wilderness as a place where there is no baalus, ownership. Likewise, one who learns Torah, one who seeks to grow and achieve in the field of Torah, must render himself like a wilderness, by relinquishing control, possession over…

Rashi explains va’yisyaldu as, “They declared their lineage.” This means they brought documents proving their lineage (as part of Am Yisrael). Kedushas Levi presents an alternative explanation in which the word va’yisyaldu is translated literally as indicating leidah, birth. As is well-known, the nations of the world trace their lineage matrilineally, after their mothers [Rus Rabbah 2:13]. Rabbi Meir comforted Avnimus HaGardi when his mother died. However, a short time later, when Avnimus’ father died, the gentile was not actively mourning his father. Rabbi Meir explained that from the standpoint of lineage, a non-Jewish idolater has no status from his…

The Yalkut relates, when the Jewish People received the Torah, the nations of the world were filled with envy. They wondered what was it about the Jews that catalyzed Hashem’s closeness to them? [Perhaps it was not the actual Torah that we received which concerned them. They really had no desire for the Torah with its demands and restrictions. They envied the relationship we had with Hashem. They refused to accept the notion that it was a two-way street. When we accept Hashem’s mitzvos, we establish a relationship during which we move closer to Hashem. The obtuseness of the nations…

The Sefer HaChinuch (mitzvah 84) offers three reasons by which to understand the mitzvah of Shemittah: first, to teach the Jew to maintain his emunah, faith in Hashem, second, to imbue him with the middah, character trait, of vatranus, yielding/selflessness/forbearance; third, to have bitachon, trust in Hashem, that He will “come through” and provide for his needs. [I underscore “needs” as opposed to “wants.” A Jew has what he needs. Wanting is a different class. Hashem provides for our needs. He determines our needs.] In other words, a Jew is to be faithful to the Almighty and to trust in…

Rashi comments, She’tiheyu ameilim baTorah, that you will toil in Torah (study). Studying Torah amid toil, expending extraordinary effort to understand and internalize the Torah that one is studying, is part and parcel of Torah study. Toil comes in all shapes and sizes and is usually “catered” to the individual as a challenge. For some, it is acumen. For others, it is money or time. For yet others, it may be health issues which can deprive a person of the strength and even the will to learn. Ameilus defines how we should view the Torah in our life. One who…

Toras Kohanim derives from here that Hashem is misaveh, desires, for the Jewish People to toil in Torah. The Korban Aharon writes that the term misaveh is used concerning something which a person does not have – thus, he desires it. To use the concept of taavah, desire, with regard to Hashem implies that He is missing something. What aspect/component of Torah could Hashem be missing? The Midrash is emphasizing that Hashem does not just command or expect Torah study – He deeply longs for our ameilus, our effort in learning. The Maharal m’Prague (Tiferes Yisrael 25) explains that the…

them. (21:1) Chazal (Yevamos 114a) explain the apparent redundancy of Emor v’Amarta – “Say and tell,” to convey the important message of, l’hazhir gedolim al ha’ketanim, the adult Kohanim are cautioned regarding the children. A Kohen is not permitted to come in contact with the deceased; neither is he permitted to cause his children to become contaminated. Simply, the Torah is teaching us a primary lesson in chinuch, Torah education: children learn by example. “Do as I say – not as I do” is not effective. Inevitably, children mimic what they see. Thus, if a father wants to impart positive…

Horav Yehoshua Leib Diskin, zl, explains the continuity of these pesukim. The pagan priests of that day would mark their bodies to show their distinction from the average pagan. They cut their hair differently and made markings in their skin for all to see that they were priests. They did this because, in their basic rectitude and moral compass, no distinction existed between them and the average devotee who viewed them as spiritually elevated. Their lifestyle was as morally profligate as that of other idol worshippers. Thus, in order to garner respect from the populace, they required creative physical signs…

It does not require an extraordinary mind to understand the necessity for a Jew to sanctify Hashem’s Name. He certainly should not disgrace His Name. Unfortunately, many still do not know (or accept) the definition of chillul Hashem. The Rambam (Hilchos Yesodei HaTorah 5:10) writes, “Whoever transgresses one of the Torah’s mitzvos with malicious purpose disgraces Hashem’s Name. One who desists/refrains from sin – or performs a mitzvah because it is Hashem’s command – sanctifies His Name.” The Rambam adds that, if a distinguished leader, a Torah personality whom the people revere, acts in a manner that causes people to…

In Pachad Yitzchak, Yom Kippur 1, Horav Yitzchak Hutner, zl, cites Rabbeinu Yonah (Shaar 2:14) who writes: “It is a positive mitzvah of the Torah for a person to awaken his spirit to return/perform teshuvah on Yom Kippur.” He quotes the above pasuk which intimates that it is a specific mitzvah to perform teshuvah on Yom Kippur (exclusive of the mitzvah to repent from one’s sins at all times). The Rosh Yeshivah wonders wherein lies the difference between teshuvah all year and teshuvah on Yom Kippur. He explains that the mitzvah to repent all year/all of the time, whenever one…

While the following well-known story takes place on Yom Kippur, it is not a Yom Kippur story – but, rather, a story of teshuvah, repentance and redemption. Hashem’s mercy is infinite. Regardless of how far one has distanced himself from Hashem; regardless of the gravity of his transgressions, the shaarei teshuvah, gates of repentance, are never locked. Indeed, even the most sinful individual can ascend to great heights following sincere repentance. A single moment of sincere teshuvah can transform a life of egregious error. Chazal (Avodah Zarah 17a) relate the story of Elazar ben Dordaya, who lived a life of…

Hashem exhorts us to be holy, to sanctify ourselves. In other words, “being good” is insufficient. One must strive to be holy. How does one achieve holiness? Indeed, how does one define holiness in the Heavenly vernacular? Rashi explains kedoshim tehiyu as perushim tehiyu, abstinence from immorality, distancing oneself from morally profligate behavior. Ramban maintains that instruction to be holy is not limited to any specific observance or discipline; rather, it is an enjoinment to live a life of moderation. Just because an activity is permitted, one does not have license to overindulge. Such a person is called a naval…

Understanding the need to promote love and positive relationships between fellow Jews is quite simple. However, how is Ani Hashem, “I am Hashem,” connected to ahavas Yisrael? The Rizhiner Rebbe, zl (Horav Yisrael), explains this with a parable. Two friends were inseparable. Even when they grew into adulthood and they chose vocations which created a geographic distance between them, their relationship did not change. They tried to stay in touch with one another as much as possible. One day, “Reuven” heard that his friend “Shimon” had been accused of a trumped-up charge; he immediately prepared to travel to his community…

No nation has suffered that which the Jewish people have experienced from its very infancy. Hashem has used adversity as the crucible for tempering our spiritual growth – and it has succeeded. The Jewish people have manifested incredible religious commitment, continuing to grow by leaps and bounds in their spiritual devotion, Torah study, and mitzvah performance. Nonetheless, a major portion of our people do not even know what it means to be Jewish. They are biologically Jewish, but, unfortunately, they are unaware of the uniquely Jewish spiritual persona that defines us. Many of them, although they do not practice religiously,…

The Torah authorizes only the Kohen to pronounce a plague as Tzaraas. Only the Kohen can render a plague tamei, spiritually impure. Chazal (Mishnah Negaim 3:1) teach that all are fit to view or diagnose a nega. Only a Kohen can make the pronouncement of tamei or tahor. If a Kohen is (sadly) not knowledgeable in the laws pertaining to Tzaraas, we seek a talmid chacham, Torah scholar, who is proficient in recognizing the purity or impurity of a given plague, and he instructs the Kohen concerning what pronouncement to make. The Tolna Rebbe, Shlita, quoted his grandfather Horav David,…

Tzaraas is the Heavenly-designated punishment for one who is motzi ra, speaks lashon hara, slander. One does not just speak lashon hara because he has nothing better to do. He always has a reason. It may not make sense; indeed, it may even be ludicrous, but to the one who is doing the speaking, it is a reason worth transgressing six aveiros, sins. One of the most “popular” reasons for speaking lashon hara is sinas chinam, unwarranted hatred: “I simply do not like that person. I have no legitimate reason, but, if you give me a few moments, I will…

Chazal (Vayikra Rabbah 17:6) teach that, when the Canaanim heard Klal Yisrael was on their way to take their Heavenly-designated land, they hid their jewelry and precious metals inside the walls of their homes to prevent the Jews from finding them. Thus, when the house is demolished due to the plague, that is on it, the hidden jewelry will be discovered. Obviously, we can say a lot concerning Hashem’s manner of rewarding the Jews. Surely, He must have a better, simpler way of giving them the gold and silver than having them dismantle their homes due to a plague. Let…

Chazal (Toras Kohanim) teach that Moshe Rabbeinu had to coerce Aharon to participate in the holy service. Apparently, he was reluctant to approach the Mizbayach, Altar, because he saw the image of an eigal, calf, on top of the Mizbayach. The calf brought to mind his participation in the sin of the Golden Calf. As a result, he was self-conscious concerning coming forward and taking his rightful position at the Mizbayach. Moshe Rabbeinu noticed Aharon’s hesitancy and said, “Why are you embarrassed to go forward and serve? Indeed, l’kach nivcharta, it is specifically because of your extraordinary humility that you…

We cannot downplay the tragedy of Nadav and Avihu’s untimely passing on what would have been the most auspicious day of their lives. The commentators attribute a number of spiritual failings to them, which ultimately led to their offering an eish zarah, strange fire, a fire which Hashem had not commanded. We are a nation built on obedience to Hashem. We follow His Will when He expresses it, and, when He does not, we wait. We do not act on our own, independently of the word of Hashem. Among the infractions of which hashem held them culpable was, Shelo natlu…

Horav David, zl, m’Bohush (eldest son of Horav Yosef Friedman, son of the saintly Horav Yisrael of Ruzhin), was a unique personality, noted for his piety, scholarship, and humility. Although he did not assume the position as Rebbe, he was deeply revered as a tzaddik, and he served as a spiritual guide to many. He died during his father’s lifetime. In the court of Bohush, two gabbaim, aides, assisted the Rebbe: Rav Avraham Chaim and Rav Avraham Mordechai. The second gabbai (Rav Avraham Mordechai) was extremely close with Rav David. Thus, when he was niftar, passed away, Rav Avraham Mordechai…

Moshe Rabbeinu and Aharon HaKohen had opposing views concerning the Rosh Chodesh he-goat. The kohanim burned it, because they felt it was kodshei doros, consecrated forever, to be offered again and again. They felt that, since they were onenim, mourners, who had just witnessed the tragic deaths of Nadav and Avihu, they could not partake of the meat. Although Moshe had said they were allowed to eat the first two korbanos (meal-offerings), they were kodshei shah, offering consecrate specifically for the Inauguration of the Mishkan. Moshe, however, felt they could eat the seir Rosh Chodesh, as well. Moshe accepted Aharon’s…

Chazal (Menachos 97a) teach, “When the Mizbayach, Altar, was extant, it would atone for man’s sins (he would offer his korban upon it). Now that we no longer have the Mizbayach, a person’s shulchan, table, atones for him.” Rashi explains that this refers to the piece of bread that he gives to guests. In other words, the tzedakah, material outreach, be it food or material support, that we render, protects us from Heavenly reciprocity for our less-than-noble behavior. The comparison between Altar and table requires elucidation – the time in which one places the meat and blood of a korban…