Moshe Marcovich

וטמא טמא יקרא

He is to call out: “Contaminated, contaminated!” (13:45)

The metzora, individual afflicted with a spiritually-originated form of leprosy, is isolated. In an effort to safeguard people from coming in contact with him, he must warn people to stay away by calling out: “Contaminated, contaminated!” Chazal (Moed Kattan 5a) offer another reason for his declaration of spiritual contamination. Letting people know of his circumstances, informing them of his pain, will motivate them to pray for his recovery. A homiletic rendering of the pasuk is very appropriate and practical. V’tamei, one who is himself contaminated – ie, one who is a victim of his own shortcomings – will make a…

Home -> 5778 -> Shemini

ובגדיכם לא תפרומו

Moshe Marcovich In Shemini, 5778

And do not rend your garments. (10:6)

In order not to interfere by casting a pall of grief on the joy of the inauguration, Hashem forbade the usual display of mourning, even to the brothers of Nadav and Avihu. The Sefer HaChinuch (149) says that the Kohanim are prohibited from entering the Sanctuary with disheveled, long hair – out of respect for the Bais Hamikdash and the service which they perform. This also applies to the clothing worn by the Kohanim that may not be torn. Obviously, since we no longer have the Bais Hamikdash, these laws transfer over to the Mikdash Me’at, miniature sanctuaries, the batei…

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וידם אהרן

Moshe Marcovich In Shemini, 5778

And Aharon was silent. (10:3)

With two words, “And Aharon was silent,” the Torah presents its standard for confronting tragedy, for dealing with grief. While this spiritual plateau is reserved for the “Aharon Hakohens” of our People, it is vital that we understand the profundity of his reaction, to achieve an understanding of his response to this tragedy. In this way, we are able to develop a deeper appreciation of his greatness and we have a model of the sublime level of spirituality to which we should aspire. When a person is, lo aleinu (not on us), confronted with tragedy, he, by nature, seeks an…

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וידם אהרן

Moshe Marcovich In Shemini, 5778

And Aharon was silent. (10:3)

Aharon HaKohen received schar, reward, for his silence and acceptance of Hashem’s decree. As a result of his silence, Hashem rewarded him with a “private” detailing of the mitzvah/prohibition against Kohanim entering the Sanctuary after having imbibed an intoxicating beverage. We are taught that every punishment and reward coincides middah k’neged middah, measure for measure, with the sin or mitzvah that catalyzed it. What is the middah k’neged middah whereby Aharon’s silence led to a private hearing of the mitzvah? The Bais Aharon quotes Chazal (Berachos 60a), “One must bless on bad (sad) tidings, as he does on good (happy)…

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ויאמר אל אהרן קח לך עגל בן בקר לחטאת

Moshe Marcovich In Shemini, 5778

He said to Aharon: “Take for yourself a yearling calf as a sin-offering.” (9:2)

Various levels of atonement coincide with different transgressions. “One size fits all” does not fit all in reference to penance, because sins occur on various levels. Two people might commit the same act of infraction; yet, their modes of atonement are different. Although, on the surface, their sins may appear similar, Hashem gazes into the hearts and minds of the sinners and distinguishes between them. Aharon was commanded to bring a calf as a Korban Chatas, sin-offering, to let him know that, with this calf, Hashem would grant him atonement for his actions in creating the Golden Calf (Rashi). Klal…

Home -> V'zos HaBrachah -> 5758

Moshe Marcovich In 5758, V'zos HaBrachah

And by all the strong hand and awesome power that Moshe performed before the eyes of all Yisrael. (34:12)

The Matnos Kehunah cites the Yerushalmi that states that, after Klal Yisrael had sinned with the Golden Calf, Hashem refused to give them the Luchos. He was close to retrieving the Luchos from Moshe, when Moshe grabbed them back. This is the meaning of the yad hachazakah, strong hand, which Moshe demonstrated as he “took away” the Luchos from Hashem. Rashi applies the popular p’shat, interpretation, that yad ha’chazakah is a reference to Moshe’s breaking the Luchos. Obviously, Moshe did not demonstrate greater strength than when he grabbed the Luchos. The Yerushalmi is telling us that there was a dialogue…

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Moshe Marcovich In 5758, V'zos HaBrachah

And Moshe, the servant of Hashem, died there…and He (Hashem) buried him.” (34:5,6)

In His glory, Hashem buried Moshe Rabbeinu. The Midrash relates how it happened that Moshe merited for Hashem to personally take charge of his burial. During the final days prior to the exodus from Egypt, while everyone was occupying themselves with “relieving” the Egyptians of their money, Moshe sought to fulfill the promise made many years earlier to Yosef: that his bones would be taken out of Egypt. Moshe spent three days and nights searching throughout the country, looking everywhere in the hope that he would locate Yosef’s coffin. According to one tradition, Serach bas Asher approached Moshe to ask…

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Moshe Marcovich In 5758, V'zos HaBrachah

The Torah that Moshe commanded us is the heritage of the congregation of Yaakov. (33:4)

The text of this pasuk is inconsistent. It begins by stating that the Torah has been commanded to us and ends by saying that it is the heritage of the congregation of Yaakov. Who is included in the words of “Kehillas Yaakov“? Horav Chaim Elazary, zl, suggests that the congregation of Yaakov is a reference to all Jews, even those who have not had the opportunity to study Torah and develop a proficiency in it. The am haarertz, so to speak illiterate Jew, who performs mitzvos is devoted to Yiddishkeit. He just does not learn, although he respects those who…

Home -> 5758 -> Yisro

Moshe Marcovich In Yisro, 5758

And they stood at the bottom of the mountain. (19:17)

In the Talmud Shabbos 88 Chazal say that Bnei Yisrael did not merely stand at the foot of the mountain, but that Hashem lifted up the mountain over their heads, declaring, “If you will accept the Torah, it is good. If not, here will be your burying place.” This implies that Hashem imposed the Torah upon us against our will. He threatened us with extinction if we were not to accept the Torah. Is this true? The commentators offer a number of explanations to lend insight to Chazal’s words. Horav Eliyahu Meier Bloch, zl, views the mountain over Bnei Yisrael’s…

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Moshe Marcovich In Yisro, 5758

These are the words that you shall speak to the Bnei Yisrael. (19:7)

Rashi cites the Mechilta that emphasizes the word “these.” Hashem told Moshe to relate specifically what he was told — no more, no less. We can understand insisting that Moshe not change what he was told to say in any form. Why would it be inappropriate for Moshe to speak a little more, if his words would result in his teaching more Torah. Was there a limit on what Moshe was to teach? Horav Avner Okliensky, zl, comments that man’s purpose in life is to garner all of his resources and abilities in order to maximize his potential for the…

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וטמא טמא יקרא

He is to call out: “Contaminated, contaminated!” (13:45)

ובגדיכם לא תפרומו

And do not rend your garments. (10:6)

וידם אהרן

And Aharon was silent. (10:3)

וידם אהרן

And Aharon was silent. (10:3)

ויאמר אל אהרן קח לך עגל בן בקר לחטאת

He said to Aharon: “Take for yourself a yearling calf as a sin-offering.” (9:2)

And by all the strong hand and awesome power that Moshe performed before the eyes of all Yisrael. (34:12)

And Moshe, the servant of Hashem, died there…and He (Hashem) buried him.” (34:5,6)

The Torah that Moshe commanded us is the heritage of the congregation of Yaakov. (33:4)

And they stood at the bottom of the mountain. (19:17)

These are the words that you shall speak to the Bnei Yisrael. (19:7)

YEARS

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