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And Moshe spoke to Aharon: Approach the Altar and offer your (korban) Chatas and your (korban) Olah. (9:7)

Chazal explain why it was necessary for Moshe to speak emphatically to Aharon saying, “Approach the Mizbayach.” Aharon was “shy,” afraid to approach the Mizbayach. He saw the likeness of an ox with its horns in the Mizbayach, and he was afraid. Moshe told him, “Take courage and approach the Mizbayach.” Aharon was anxious, reflecting a fear that ought to take hold of any conscientious leader who assumes his position. He understood the heavy responsibility of his position and the lofty mission of being leader, teacher, and interpreter of d’var Hashem. His fear, however, had an additional aspect. The image…

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And you will see it, and remember all the commandments of Hashem, and perform them, and not explore after your heart and after your eyes. .. So that you may remember and perform all My commandments. (15:39, 40)

Chazal tell us that the numerical equivalent of the word tzitzis is 600.  The eight threads and the five knots supplement this number to equal 613, the number of mitzvos a Jew is enjoined to perform.  The tzitzis, according to some commentators, are viewed as Hashem’s insignia which we, as His servants, wear with pride.  The Sefer Hachinuch says that by wearing tzitzis we are wearing Hashem’s emblem.  What greater motivation is there for remembering to perform His mitzvos than realizing  that we are clothed in the uniform of Hashem’s servants? If so, why do we continue to neglect  performing…

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And you shall look at it, and remember all the commandments of Hashem. (15:39)

The tzitzis stand as a constant reminder of the Jew’s duties to Hashem and of his special relationship with Him.  Chazal teach us that the techeiles,  blue thread,  in the tzitzis symbolizes   the sea. In turn, the sea represents the Heavens, and the Heavens allude to  Hashem’s Throne.  Thus, when a Jew gazes at the tzitzis he should think of Hashem and, consequently, feel an affinity with His mitzvos.  We infer from here what it means to “see,” what visual perception stimulates.  One can look at an object and see a plain, inanimate form before him. Alternatively,  he can…

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And Moshe called Hoshea Ben Nun – Yehoshua. (13:16)

Chazal tell us that Moshe added the “yud” to Hoshea’s name, so that his name would now begin with the letters of Hashem’s Name. (yud-hay)  Moshe apparently suspected that the spies were not acting in good faith.  Realizing the disaster that awaited his student, Moshe prayed that Yehoshua be spared and not fall under the influence of the other spies.  The obvious question is why Yehoshua merited his prayers more  than Calev —  or anyone else   for that matter?  The commentators offer various reasons for this.  Horav Meir Bergman, Shlita, cites Horav Chaim Shmuelevitz, zl, who offers a profound…

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Send forth men, if you wish, and let them spy out the land…see the land – how is it? And the people that dwells in it – is it strong or weak? And how is the land in which it dwells – is it good or is it bad? And how are the cities – are they open or are they fortified? And how is the land – is it fertile or is it lean? Are there trees in it or not?…But the people that dwells in the land is very powerful…we cannot ascend to that people. (13:2, 18,19,20,28,31)

One of the most tragic incidents in Jewish history, the cheit ha’meraglim, the sin of the spies, played a prominent role in  altering the course of history.  The fact that the spies were virtuous men, leaders of the nation, when they left on their ill-fated mission magnified this tragedy.  In the end, this incident effected ruin upon the entire nation.  When all is said and done, a number of issues should be addressed regarding their sin.  First, what really was their sin?  They were sent on a mission to determine the land’s strengths and weaknesses – which they did.  They…

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You shall harden your heart or close your hand against your destitute brother…for in return for this matter, Hashem your G-d, will bless you in all your deeds and in all your undertaking. (15:7,10)

The Torah tells us clearly that one who gives tzedakah should not concern himself with his momentary financial loss, for Hashem will bless him in return.  Moreover, the contribution that he gives will be the source of his blessing.  The Chofetz Chaim commented on this pasuk with a story that serves as an analogy, giving greater meaning to the pasuk.  Once an illiterate farmer  from a small village came to the market with his usual sacks of grain.  Due to the farmer’s limited scope of education, his mathematical acumen was, at best,  poor.  For every sack that he emptied into…

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For you have not yet come unto the resting place or to the heritage. (12:9)

Rashi explains that “menuchah” refers to the Mishkan in Shiloh.  Interestingly, during its tenure in Shiloh, it was forbidden for Jews to offer korbonos on bamos, private altars.  The Mishkan in Shiloh was a national sanctuary.  Consequently, all korbonos were to be offered there.  Horav Mordechai Ilan, zl, notes the word menuchah, resting place, was applied to a place of restriction and discipline.  No longer were people permitted to do as they pleased, offering korbonos when and where they desired.  Now there were regulations to uphold, standards to be maintained, and rules to which they needed to adhere. We Jews…

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The blessing; that you listen…and the curse; if you do not listen to the commandments of Hashem your G-d. And you stray from the path that I command you today, to follow gods of others. (11:27,28)

The Torah considers one who strays from the path of Hashem to be  an idol-worshipper.  He who serves idols is tantamount to one who repudiates the entire Torah.  Idolatry is a rejection of the Almighty. One who does not firmly believe and accept Hashem as the Supreme Ruler and Creator of the world apparently spurns His mitzvos and Torah. In Megillas Esther 2:5, the pasuk refers to Mordechai as “Ish Yehudi.”  The Talmud in Megillah 12b explains the term “Yehudi” as an appellation describing one who is “kofer b’avodah zarah,” denies idol worship.  Mordechai was called a Yehudi, not because…

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Behold, I set before you today, a blessing and a curse. (11:26)

We seem to expect the individual to defer his needs to the needs of the community. Is this the way it should be?  A community is composed of  individuals.  Are we to assume that if we reach the majority of the tzibbur,  we are successful in achieving our goals, even if a segment of the community continues to be alienated?  Will the individual be judged by the actions of the community or by the nature of his own deeds? The Torah appears to be telling us that the individual is more important  than we  think.  In fact, the community depends…

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Behold, I set before you today, a blessing and a curse. (11:26)

Why did Moshe wait forty years to notify Bnei Yisrael that they stood at the threshold of receiving a blessing?  Why was this blessing not offered during their entire stay in the wilderness?  In a departure from the standard pshat, interpretation of the pasuk, Horav Nissan Alpert, zl, says that Moshe was not informing the people that they would receive blessing.  Rather, he was telling them that the moment had arrived when they, themselves, were able to effect blessing.  They could now serve as a vehicle for generating blessing.  They were now a m’kor of brachah, source of blessing.  Accompanying …

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