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“At the entrance of the Ohel Moed you shall dwell day and night for a seven-day period.” (8:35)

The Midrash Tanchuma states that the restrictions imposed upon Aharon and his sons in the course of their consecrations were indeed similar to the ritual restrictions for mourners. Moshe told Aharon and his sons, “Observe seven days of mourning even before you need to, and thereby protect Hashem’s charge. For in the same way, Hashem observed seven days of mourning prior to bringing the flood.” This statement refers to Hashem’s waiting seven days before bringing the flood waters.  The kohanim were adjured to observe the period of sadness before the tragic event that would take the lives of Nadav and…

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“This is the anointment (portion) of Aharon and the anointment (portions) of his sons… that Hashem commanded to be given them…it is an eternal decree for their generations.” (7:35,36)

There were two different types of anointment: one for Aharon and his sons which inducted them into the kehunah, priesthood, and one which was only for Aharon, which elevated him to the Kehunah Gedolah. The first anointing, which included Aharon and his sons, was eternal insofar as it was performed once and was sufficient to consecrate the status of kehunah for posterity. The second anointing, however, served to sanctify only Aharon for the Kehunah Gedolah. His sons, however, and all future Kohanim Gedolim were required to undergo another anointing. Horav Mordechai Gimpel Yoffe, z.l., explains the reason for the distinction…

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“If he shall offer it for a thanksgiving offering.” (7:12)

One who has survived a life-threatening situation is adjured to bring a Korban Todah, thanksgiving offering. Rashi cites Tehillim 107 which is used by Chazal as the source for requiring a Korban Todah from a Jew who finds himself in any of four types of situations: He has been liberated from prison, has recently recovered from a serious illness,  he returned from a sea voyage, or traveled in the desert and has arrived safely. In each of these cases, he is to express his gratitude to Hashem with a specific korban. In Tehillim 50:23 the pasuk states, hbbscfh vsu, jcuz,…

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“This is the law of the feast peace-offering… if he shall offer it for a thanksgiving – offering.” (7:11,12)

When someone has survived a life-threatening crisis he offers a Korban Todah, thanksgiving offering, as a way of expressing his gratitude to Hashem. Chazal teach us that in the era of Moshiach all sacrifices will become void. One exception to this rule is the Korban Todah, which will never become void. The same idea is mentioned in regard to prayer, for all tefillos, prayers, will be abolished then except those of thanksgiving. How are we to understand these statements? True, the era of Moshiach will  usher in an idyllic world wherein man will be free of sin. He will have…

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“If a person behaves unfaithfully and sins unintentionally against any of Hashem’s holy things.” (5:15)

Me’ilah is a sin whereby one “removes” an article from the possession of the Mikdash without having direct benefit therefrom – i.e., giving it as a present or selling it to someone else. The sin of me’ilah is committed only if the individual does the said act b’shogeg, inadvertently. The perplexity of the laws of me’ilah is emphasized by the fact that an unintentional misuse of a holy object profanes it, while its intentional misuse does not, but rather permits it to retain its character of holiness. We find another enigma in halacha regarding the necessity for atonement for a…

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“And its innards and its legs he shall wash in water, and the kohen will make it all go up in smoke on the mizbei’ach (for) an elevation offering, a burnt offering of a sweet savor unto Hashem.” (1:9)

The Korban Olah is completely burnt on the mizbei’ach with nothing remaining for the kohanim. Horav Chaim Volozhin, z.l., suggests that this is essentially the reason that korabanos akum, sacrifices offered by gentiles, are considered olos. The gentile is not inclined to share any part of his sacrifice with the kohen. Rav Chaim applied this logic as a response to those malcontents who were disturbed by the fact that the meshulachim, tzeddakah collectors who canvassed communities on behalf of the Volozhin Yeshiva, received their salary by taking a small percentage of the contributions for themselves. He stated emphatically that such…

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He shall offer an unblemished male; unto the door of the Ohel Moed he shall bring it, according to his will.” (1:3)

Rashi cites the Talmud in Eruchin 21 which derives from the seemingly superfluous word u,t (it) that they force him to fulfill his vow and bring the korban. I might infer that they force him to agree to bring the korban even against his will; therefore, the Torah states, ubmrk, “according to his will”. How is it possible to “force him” and yet have it remain “according to his will”? Chazal state that he is forced until he says  vmur hbt, “I am willing.” This statement is perplexing! What good is it if he is coerced against his will to…

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“And He called to Moshe and Hashem spoke to him from the Ohel Moed.” (1:1)

Chazal teach us that Hashem spoke to Moshe with a loud thunderous voice but that only Moshe could hear it. The voice broke off, however, before it left the confines of the Ohel Moed. This was not a lunb kue, low voice, but rather a jfc ‘s kue, a loud mighty voice of  Hashem. Yet, it never penetrated the walls of the Sanctuary. What was the purpose of this remarkable “voice”? On the one hand, inside the Ohel it was thunderous and mighty, yet no one heard it outside. If the purpose was only for Moshe to hear it inside…

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“And it came to pass, in the first month, in the second year, on the first day of the month, the Mishkan was set up.” (40:17)

The Midrash Tanchuma states that the Mishkan was essentially completed months before the date mentioned in the Torah. Hashem, however, chose to delay the “official” establishment of the Mishkan until this date because it coincided with the date Yitzchak Avinu was born. This Midrash is perplexing! Why did Hashem specifically choose to integrate the joy of Hakomas ha’Mishkan with the birth of Yitzchak Avinu? Horav Elimelech Moller, Shlita, offers an insightful explanation for this. He cites Rabbeinu Yonah, who writes that one who is truly botei’ach, trusting in Hashem, will believe that his salvation will emerge even from the brink…

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“And you shall clothe Aharon with the holy garments and you shall anoint him and sanctify him… and his sons you shall bring near and you shall clothe them…. and you shall anoint them as you anointed Aharon their father.” (40:13 -15)

What is the meaning of “anointing” Aharon’s sons,“as you anointed Aharon their father“?  Isn’t this statement superfluous, or is there a hidden message to be gleaned from these words? Horav Mordechai Rogov z.l. suggests the following homiletic rendering of the pasuk. In Parashas Beshalach (Shemos 15:2) the Torah states, “This is my G-d and I will glorify Him.” This statement, which was proclaimed by Moshe and Bnei Yisrael as they sang Shirah to Hashem, has served as a source of instruction in the correct manner in which to perform avodas Hashem, to serve the Almighty. What is the meaning of…

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