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זאת התורה אדם כי ימות באהל כל הבא אל האהל וכל אשר באהל יטמא שבעת ימים... ותמת שם מרים ותקבר שם... ויראו כל העדה כי גוע אהרן ויבכו את אהרן

This is the law when a man dies in a tent. Everyone coming into the tent and everything in it shall be tamei, ritually unclean, seven days… and Miriam died there and was buried there…and when all the people saw that Aharon had died, they wept for Aharon for thirty days. (19:14; 20:1,29)

The parsha addresses a number of pertinent issues, among which are the laws of tumah and taharah, ritual contamination and purity, following contact with death and the deaths of the righteous; namely, the death of Miriam HaNeviah and Aharon HaKohen. Life is filled with ambiguity, and death is the greatest paradox of all. This notion is perhaps underscored in the Torah’s order of the purification process for one who has come in contact with the deceased. On the third and seventh day, the ritually unclean person is sprinkled with a solution of pure water mixed with the ashes of the…

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ולמען תספר באזני בנך ובן בנך את אשר התעללתי במצרים... וידעתם כי אני ד'

So that you may relate in the ears of your son and your son’s son that I made a mockery of Egypt… that you may know that I am Hashem. (10:2)

The Revelation of the Divine Presence witnessed by the Jewish People in Egypt was unparalleled. They saw how Hashem manipulated the “laws of nature” to serve the needs of His People, as he meted out justice to the evil Egyptians. This year of Revelation led up to their liberation from Egypt, followed by the Splitting of the Red Sea, which was the precursor to the seminal event in Jewish history: the Giving of the Torah. It would all be for naught, however, had it not been transmitted to future generations. The Torah invokes us to relate this experience to our…

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ויבא קין... מפרי האדמה מנחה לד'... והבל הביא גם הוא

Kayin brought an offering to Hashem of the fruit of the ground… and as for Hevel, he also brought. (4:3,4)

We note from the pesukim that Hevel was a righteous person. The mere fact that Hashem acquiesced to Hevel’s sacrifice serves as a barometer of His approbation of Hevel. If so, why was he taken so soon? Hevel’s life was cut short due to his brother’s irrational jealousy. He did not live long enough even to establish a legacy of offspring. Kayin, on the other hand, lived seven more generations, from which was established the future of the world. To the average spectator, the disparity between the subsequent history of Kayin, the murderer, and Hevel, the innocent victim, is glaring….

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וירא אלקים את האור כי טוב

And Elokim saw the light that it was good. (1:4)

The Talmud Yoma 38b states: “Rabbi Elazar says: it is worth for the world to be created even for (the benefit it derived from) one tzaddik, righteous person.” This is derived from the above pasuk, “And Elokim saw the light that it was good.” There is no “good” like a tzaddik. We also find in Mishlei 10:25, V’tzaddik yesod olam, “A righteous person is the foundation of the world.” We now have some inkling of the great merit that a tzaddik has in this world. One tzaddik – not a world of tzaddikim – only one, single, righteous person makes…

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איש על דגלו באתת לבית אבתם

Each man by his banner according to the insignias of his father’s household. (2:2)

Each of the three-tribe formations was distinguished by a distinctively-colored banner which included the tribal colors of each of its three tribes. Horav Yosef Tzvi Dushinsky, zl, explains this pasuk homiletically. While it is undoubtedly important that a person follow in the footsteps of his forebears (concerning: nusach ha’tefillah, version of one’s prayer service; specific customs and traditions, and perspective on Jewish life), one should never be satisfied with just “following”; rather, he should be “a man” in his own right: forging his own path, developing his own perspective; innovating his own customs. It is our function to augment the…

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והודעת להם את הדרך ילכו בה ואת המעשה אשר יעשון

You shall make known to them the path in which they should go and the deeds that they should do. (18:20)

Haderech yeilchu bah, “The path in which they should go.” Yeilchu, “they should go,” is a reference to visiting the sick. By virtue of simply “going” to visit someone who is ill, even if he does nothing, the individual has already fulfilled the mitzvah. What is it about simply visiting that provides mitzvah fulfillment? Obviously, the optimum mitzvah is spending time, talking. Calming the patient– encouraging and engendering hope — is what the patient needs, but the mitzvah at its basic is fulfilled merely with a visit. Perhaps by understanding the immediate consequences of illness we can better comprehend why…

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ולא קם נביא עוד בישראל כמשה אשר ידעו ד' פנים אל פנים

Never again has there been in Yisrael a prophet like Moshe, whom Hashem had known face to face. (34:10)

Moshe Rabbeinu merited an outstanding epitaph: the greatest prophet; an individual who spoke panim el panim, face to face, with Hashem. Yet, despite these accolades, Moshe was considered the most humble person to walk the face of the earth. To maintain one’s humility in the face of such incredible, singular praise is in and of itself an uncommon virtue. Surely, Moshe was acutely aware of his eminence. How did he maintain such humility? Veritably, the question applies to so many of our gedolim, Torah giants. These were men of unusual brilliance, who achieved unprecedented heights in Torah achievement. Yet, they…

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ויקבר אתו בגי הארץ מואב מול בית פעור ולא ידע איש את קבורתו עד היום הזה

He buried him in the depression, in the land of Moav, opposite Bais-Peor, and no one knows his burial place to this day. (34:6)

Chazal teach that Moshe Rabbeinu’s grave had been ready for him since the six days of creation. Furthermore, his burial place has never been revealed. The fact that his burial place is one of the ten miraculous phenomena created during twilight on Erev Shabbos of the sixth day of creation endows it with a supernatural makeup. Thus, it has never been discovered. Rashi explains that Moshe was buried opposite Peor in order to atone for the incident of mass immorality which took place there.  The sin committed with the pagan women of Moav undermines the very underpinnings of our faith….

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הצילני נא מיד אחי מיד עשו כי ירא אנכי אותו

Rescue me, please, from the hand of my brother, from the hand of Eisav, because I fear him. (32:12)

Rashi explains the apparent redundancy continued in the pasuk: Miyad achi, miyad Eisav; “From the hand of my brother, from the hand of Eisav.” Sometimes Eisav acts like my brother, showing love and friendship which conceal his true, nefarious intentions. Other times Eisav acts like the evil person that he is, challenging me and stirring up adversity for me to overcome. Both the Kedushas Levi and the Chozeh m’Lublin write that Yaakov Avinu prayed to Hashem to spare him the challenge of Eisav, the yetzer hora, evil inclination, who was coming at him in the form of Eisav, his “dear”…

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ואת יהודה שלח לפניו אל יוסף להורות לפניו גשנה

He sent Yehudah ahead of him to Yosef, to prepare ahead of him in Goshen. (46:28)

Chazal teach that Yaakov Avinu sent Yehudah to Goshen for the purpose of establishing the first yeshivah, from whence Torah and its teachings would be disseminated. Why did Yaakov choose Yehudah over any of the other brothers – especially Yissachar, who was the paradigm of Torah study and scholarship? The Midrash Tanchuma teaches a novel idea to explain why Yaakov made this choice. Apparently, for years, ever since the disappearance of Yosef, when Yehudah was the one who presented Yosef’s bloodied tunic, the Patriarch had suspected Yehudah of culpability in (what he believed to be) Yosef’s death. Now that he…

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