Join our weekly Peninim on the Torah list!

Category

Back to Home -> Metzora ->


ויצא הכהן אל מחוץ למחנה וראה הכהן והנה נרפא נגע הצרעת מן הצרוע

The Kohen shall go forth to the outside of the camp; the Kohen shall look, and behold: the tzaraas affliction has been healed from the metzora. (14:3)

The atonement of the metzora does not occur overnight. He must spend time in quarantine, away from people, alone with himself, so that he can reflect on his misdeeds. He was better than others – or so he thought. His haughtiness bred contempt for others – because, after all, he was better than they were. Being alone allows him the opportunity to realize how much “better” he really is. As soon as he comes full circle and comes down from his lofty perch, he is ready for atonement. The spiritual healing process has begun. The three-stage process of purification may…

Continue Reading

זאת תהיה תורת המצורע

This shall be the law of the metzora. (14:2)

The tongue has no mind. It expresses the feelings that the individual has in his heart. A positive person, whose outlook on life and people is positive, invariably speaks only good – because this is what he sees. This is what he feels in his heart. A negative person, whose view on life and people is jaundiced, speaks lashon hora, evil speech, because this is all that he knows. In other words, the best protection against lashon hora is a positive outlook. A primary component for maintaining a positive view on people is to respect others. This is increasingly difficult…

Continue Reading

ויתן להם משה לבני גד ולבני ראובן ולחצי שבט מנשה בן יוסף את ממלכת סיחן... ואת ממלכת עוג

So Moshe gave to them – to Bnei Gad, and Bnei Reuven, and half the tribe of Menashe ben Yosef – the Kingdom of Sichon… And the Kingdom of Og. (32:33)

The lands which were inhabited by the kingdoms of Sichon and Og were very fertile. Bnei Gad and Bnei Reuven were two tribes which had large herds of sheep and cattle. The fertile grazing land would be a boon for them. They, therefore, approached Moshe Rabbeinu and requested to lay claim to the eastern portion of the Jordan, Eivar ha’Yardein, for themselves and their families. They were granted their wish, and the two tribes, with the added complement of half the tribe of Menashe, were allowed to remain on Eivar haYardein. The question is obvious: Where did the tribe of…

Continue Reading

והנה קמתם תחת אבתיכם תרבות אנשים חטאים

Behold! You have risen up in place of your fathers, a society of sinful people. (32:14)

At the end of Talmud Sukkah (56b) Chazal teach that the mishmor, watch, of Bilgah always divides in the south. This means: The incoming watch divides the Lechem HaPanim, Showbread, in the north, since most offerings were slaughtered in the northern side of the courtyard. Thus, it was apparent that they were the incoming mishmor. The outgoing watch divided the Lechem HaPanim in the south, so that it should be clear that they were leaving. The family of Bilgah always divided in the south as the result of an incident involving Miriam, the daughter of one of the Kohanim of…

Continue Reading

נקם נקמת בני ישראל מאת המדינים... וישלח אתם משה... ואת פנחס בן אלעזר

Exact the revenge of Bnei Yisrael from the Midyanim… Moshe sent them… with Pinchas ben Elazar HaKohen. (31:6)

Hashem instructed Moshe Rabbeinu to exact revenge against the Midyanim for their role in causing Klal Yisrael to sin with the Moavite girls and worship the Peor idol. Moshe himself did not lead the way; instead, he chose Pinchas. Rashi attributes Moshe’s reasoning to the fact that Pinchas had begun the deed of reckoning, by slaying Kozbi, the Midyanite Princess, who had cohabited with Zimri, the renegade Prince of the Tribe of Shimon. Let the one who initiates the revenge carry on to the next phase. Alternatively, Pinchas was a descendant of Yosef HaTzaddik who was sold by his brothers…

Continue Reading

לא יחל דברו ככל היוצא מפיו יעשה

He shall not desecrate his word; according to whatever comes from his mouth shall he do. (30:3)

For the most part, the idea of “keeping one’s word” is ethical in nature. I gave my word; someone relied on my word; it is only right that I keep my word. Our parsha teaches a new dimension in “word keeping”: our words are sacred. If one breaks his word, as in a promise to pay back a debt, to perform a specific endeavor, etc., he is not just acting unethically, but he is actually desecrating his word. Words are holy. We are used to thinking that kedushah, holiness, is relegated to space, time, objects. We view sanctity as innate….

Continue Reading

כי בעיר מקלטו ישב עד מות הכהן הגדול

For he must dwell in his city of refuge until the death of the Kohen Gadol. (35:28)

Rashi explains that the Kohen Gadol’s passing is connected to the unintentional murderer’s freedom, because as the generation’s primary spiritual leader, he should have prayed that accidental fatalities not occur during his watch. Chazal teach that the mothers of the Kohanim Gedolim would bring food to the unintentional murderers as their way of petitioning them not to pray for the premature death of their son. Why was it the Kohen Gadol’s mother who brought food to the inmates? Why not the Kohen Gadol himself? After all, it was his life that was on the block. In his commentary to the…

Continue Reading

והערים אשר תתנו שש ערי מקלט תהיינה לכם

As to the cities that you shall designate, there shall be six cities of refuge for you. (35:13)

Moshe Rabbeinu designated three cities on Eivar haYardein, the eastern bank of the Jordan River, as Arei Miklat, Cities of Refuge.  The other three cities in Eretz Yisrael proper were to be designated by Yehoshua once the nation had conquered and divided the land. Clearly, the numbers appear disproportionate, given the fact that only two and one-half tribes made their homes on the eastern bank, while the other nine and one-half tribes resided in Eretz Yisrael. Rashi explains that, sadly, murder was more prevalent on the eastern bank. While this applies to premeditated murder, Ramban explains that the preponderance of…

Continue Reading

וישמע הכנעני מלך ערד... בבא בני ישראל

The Canaanite King of Arad heard… of the approach of Bnei Yisrael. (33:40)

Rashi teaches that the king of Arad heard of the passing of Aharon HaKohen, thereby signaling the end of the protective barrier of Ananei HaKavod, the Pillars of Cloud. They felt that it was a message that the Jewish People were now vulnerable to attack. Apparently, when the king of Arad attacked, the Jewish People had no idea that it was linked to the passing of Aharon HaKohen. Indeed, they attributed Aharon’s death to his participation in the sin of Mei Merivah, the waters of strife, when the stone was hit instead of being spoken to. The attack from Arad…

Continue Reading

ויכתב משה את מוציאהם למסעיהם על פי ד' ואלה מסעיהם למוצאיהם

Moshe wrote their goings forth according to their journeys at the bidding of Hashem, and these were their journeys according to their goings forth. (33:2)

The pasuk relates that Moshe Rabbeinu wrote motza’eihem l’maseihem, “their goings forth according to their journeys.” This idea is repeated at the end of the pasuk – only this time the order is reversed, with their journeys preceding their goings forth. Horav S. R. Hirsch, zl, explains that the change in the wording is significant and purposeful. The beginning of the pasuk presents Hashem’s view of their travels. The pasuk closes with the nation’s view of their forty-year sojourn. When Hashem had them break camp, it was always for the purpose of reaching a new goal, a fresh plateau, for…

Continue Reading

Subscribe To Our Newsletter

Join our weekly Peninim on the Torah list!

You have Successfully Subscribed!