Moshe Marcovich

And they shall confess their sins which they perpetrated, and he shall make restitution for his sin. (5:7)

The Torah does not frequently mention Vidui, confession. Indeed, this is one of the few places in which the Torah expresses the obligation to confess. Interestingly, the Torah mentions confession here specifically in reference to theft. Why? The Chidushei Ha’Rim responds that theft is the “avi avos,” primary category, of sin. Hashem has given us every organ and limb of our body for a particular purpose-to serve Him. When we veer from that goal we are guilty of theft – not simply petty theft, but stealing from Hashem. When we violate the “terms” of our “loan” from Hashem, we are…

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Moshe Marcovich In Mishpatim, 5758

If a man shall steal an ox, or a sheep or goat, and slaughter or sell it, he shall pay five cattle in place of the ox, and four sheep in place of the sheep. (21:37)

One who steals an ox or sheep and sells or slaughters it must pay five times the value of the ox and four times the value of the sheep. Rabbi Yochanan ben Zakkai states one reason for setting the fine for a sheep to be less than that of an ox. He attributes the reduction to the thief’s humiliation when he carries the sheep on his shoulders as he escaped. The embarrassment incurred by a thief evokes Hashem’s compassion, thereby reducing his fine. This is a remarkable lesson demonstrating the Torah’s concern for the feelings of all people–even a common…

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Moshe Marcovich In Mishpatim, 5758

And his master shall bore through his ear with the awl, and he shall serve him forever. (21:6)

The Torah does express respect for the Jew who spurns his freedom and chooses to remain an eved. His conscription to another Jew is an act of self-degradation. His decision to continue in servitude involves a ceremony in which his ear is bored with an awl. The Torah says he is to remain a servant “forever.” In this context, the word “forever” means until Yovel, the jubilee/fiftieth year. This is the end of a cycle, a time at which properties that changed hands during this cycle revert back to their original owners. At this time, all Jewish servants are freed….

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Moshe Marcovich In 5758, Mikeitz

When one of them opened his sack…he saw his money and behold–it was in the mouth of his sack. (42:27)

Rashi comments that the “echad,” the individual who opened his sack and found the money, was Levi. Abarbanel says that it was by design that Levi found the money first. Yosef had Levi’s money placed by the top of his sack, so that he would be the first to discover the money. Since he was the one most responsible for Yosef’s sale into slavery, the distress he experienced would provide atonement for his sin. In any event, the one who found the money first would be the one to impose a feeling of fear and remorse upon the rest of…

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Moshe Marcovich In 5758, Mikeitz

And to Yosef were born two sons….and Yosef named the firstborn Menashe, for Hashem has made me forget all my toil and all my father’s house. (41:50,51)

It would be terribly wrong to think for a moment that Yosef sought to “forget” all of his past, his family, his troubles. Although he certainly would not have wanted to spend too much time remembering his bitter childhood and his strained relationship with his brothers, how could he have sought to forget about his aged father and the Torah environment in which he grew up? Walking out onto the streets of Egypt should have evoked pangs of homesickness for his family and the community of which he was no longer a part. Why then does he give his child…

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Moshe Marcovich In 5758, Mikeitz

Then Pharaoh said to Yosef, since Hashem has informed you of all this, there can be no one so discerning and wise as you. (41:39)

Pharaoh sounds like a believer! A man whose entire life is devoted to idol-worship, who considers himself a deity, reverts to believing in Hashem’s Word. His successor, the Pharaoh with whom Moshe dealt, was not as compliant. He exclaimed to Moshe, “Who is Hashem that I should listen to Him?” Indeed, all the miracles and wonders that transformed Egypt, seemed to have left no impression on him. What was the difference between these two Pharaohs? Is it possible that “Yosef’s” Pharaoh was a kinder, gentler and more committed pagan than his successor? Horav Yaakov Neiman, zl, comments that actually both…

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Moshe Marcovich In 5758, Mikeitz

Now let Pharaoh seek out a discerning and wise man and set him over the land of Egypt. (41:33)

Pharaoh asked Yosef to interpret his dreams. Yosef interpreted the dreams to Pharaoh’s satisfaction. He then proceeded to offer unsolicited advice. Is that not going beyond the scope of what he was asked to do? What compelled Yosef to step forward, to propel himself for the position? Horav Tzvi Hirsch Ferber, zl, offers a practical response. He analogizes this to two officers who had a penchant for glory. They were so wrapped up in themselves that they assumed that everyone admired and adored them. They once came to the train station and found a band playing. Each one thought that…

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Moshe Marcovich In 5758, Masei

And a murderer shall flee there, one who takes a life unintentionally…for he must dwell in his city of refuge until the death of the Kohen Gadol. (35:11,28)

Had the Kohen Gadol prayed with greater devotion, had he entreated Hashem to arrange that fatal accidents not occur during his tenure as Kohen Gadol, they might not have happened. Chazal tell us that the Kohen Gadol’s mother supplied the unintentional murderers with food and clothing, so that they would not pray for her son’s premature death. It seems difficult to accept that food and clothing would take precedence over one’s liberty. One has only to ask a person who has been incarcerated for an extended period of time, to determine whether food and clothing would be an acceptable trade …

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Moshe Marcovich In 5758, Masei

These are the journeys of Bnei Yisrael…and they journeyed…and they rested…(33:1)

“And they journeyed…and they rested.” These words are repeated forty-two times in this parsha. These words must be special if the Torah mentions them so many times. The Torah contains no redundance, not even an extra letter. Why would the Torah dedicate so much space to the journeys of Bnei Yisrael? Is it pertinent for us to know where they stayed and where they went? Chazal address this question, explaining with an analogy to a king who had taken his sickly son to a distant place to be cured. On their return trip, the king pointed out to his son…

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Moshe Marcovich In 5758, Matos

And Moshe gave to them, to the Bnei Gad, and the Bnei Reuven and half of the tribe of Menashe ben Yosef. (32:33)

In the previous text, we find that Bnei Gad and Bnei Reuven requested to remain in Eiver HaYarden. How did shevet Menashe enter into the situation? Moreover, why did only a part of shevet Menashe stay? Last, why did they receive such a large parcel of land? The Ramban contends that actually Moshe asked for volunteers to join the two tribes who remained in Eiver HaYarden. Part of the tribe of Menashe responded, probably because of their abundant flocks. In his commentary on Sefer Devarim, the Netziv claims that Moshe insisted that part of shevet Menashe move to Eiver…

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And they shall confess their sins which they perpetrated, and he shall make restitution for his sin. (5:7)

If a man shall steal an ox, or a sheep or goat, and slaughter or sell it, he shall pay five cattle in place of the ox, and four sheep in place of the sheep. (21:37)

And his master shall bore through his ear with the awl, and he shall serve him forever. (21:6)

When one of them opened his sack…he saw his money and behold–it was in the mouth of his sack. (42:27)

And to Yosef were born two sons….and Yosef named the firstborn Menashe, for Hashem has made me forget all my toil and all my father’s house. (41:50,51)

Then Pharaoh said to Yosef, since Hashem has informed you of all this, there can be no one so discerning and wise as you. (41:39)

Now let Pharaoh seek out a discerning and wise man and set him over the land of Egypt. (41:33)

And a murderer shall flee there, one who takes a life unintentionally…for he must dwell in his city of refuge until the death of the Kohen Gadol. (35:11,28)

These are the journeys of Bnei Yisrael…and they journeyed…and they rested…(33:1)

And Moshe gave to them, to the Bnei Gad, and the Bnei Reuven and half of the tribe of Menashe ben Yosef. (32:33)

YEARS

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