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“And the sons of Aharon, Nadav and Avihu, took… and they brought before Hashem an alien fire that He had not commanded them.” (10:2,3)

The catastrophe which befell Nadav and Avihu is one of the great tragedies of the Torah. It begs for explanation. Each in his own way, the various commentators offer an orientation for understanding their sin and its ensuing punishment. Horav S.R. Hirsch, z.l., suggests that they had acted on impulse, in an outburst of enthusiasm. This impassioned act of pride in approaching the altar proved fatal to them. Joyful emotions, regardless of their sincerity, may not be used to serve as a pretext to break the discipline established by law. Alteration of Hashem’s law cannot be tolerated, especially on the…

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“And there came forth a fire from before Hashem and devoured them (Nadav and Avihu).” (10:2)

The Midrash explains that the death penalty had previously been decreed against Nadav and Avihu at the time of Matan Torah. At that time, Nadav and Avihu, together with the elders, ascended Har Sinai to receive the revelation of the Shechinah. Upon experiencing this unique revelation, however, they derived personal pleasure from it and did not respond with proper reverence. They were all judged to be guilty by Hashem. Hashem refrained from meting out their punishment immediately. One reason suggested is that Hashem bestows prophecy only on one who is happy and at peace. Had a national tragedy such as…

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“And it was on the eighth day, Moshe summoned Aharon and his sons.” (9:1)

Horav E. Munk, z.l., poignantly explains the significance of that glorious day, the eighth day of the inauguration services. It was Rosh Chodesh Nissan, the day the Mishkan was erected, a day crowned with ten crowns of distinction. On this particular day, Klal Yisrael was to attain an unprecedented level of communion with the Divine Presence. Moshe, however, knew that this exalted state of intimacy would require strict discipline from every member of the nation, especially its leadership. The slightest act of desecration would be punished, even if it were committed by those who were closest to Hashem. The Mishkan…

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“And (Moshe) placed some blood on the right earlobe of Aharon and on his right thumb and on his right big toe.” (8:24)

The Torah refers to the thumb as bohen, while Chazal refer to it as the gudal because of its thickness (as implied by the word kusd which means large). Rabbeinu Bachya notes the specific names which Chazal have given to each finger of the hand. He cites Rashi’s commentary on the Talmud, Kesubos 5b, which explains the reason for the name of each finger. Each reason is based upon the finger’s specific function reflected in holy endeavor. It is amazing that when Chazal identified each finger, they named it in accordance with its holy function. Most people who use each…

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“And the Kohen shall put on his fitted linen garment.” (6:3)

Rashi explains that the vestments should fit correctly on the Kohen. If they are either too long or too short, they are inappropriate for ritual purposes. Horav M. Sternbuch, Shlita, suggests that this concept also applies to other areas of spiritual endeavor. The external garment should be suitable and consistent with the stature of its wearer. The Rambam states that those designated elite who dedicate their entire life to Torah study are included as honorary members of the tribe of Levi. Their devoted service to Hashem represents the loftiest pursuit, parallel to the dedication of the Leviim. Therefore, the Torah…

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“And he shall take up the ashes which the fire consumed the burnt offering on the altar and he shall place them beside the altar.” (6:3)

The first task assigned to the Kohen every morning in the Bais Hamikdash was the removal of the ashes of the previous day’s sacrifices from the altar. Horav M. Shapiro, z.l., explains that these ashes were removed, because their cooling effect on the embers prevented the new fire from burning properly. It is prohibited to wield iron on the Mizbayach, because iron shortens life, while the Mizbayach lengthens it. Likewise, it was necessary to remove anything that smothered the fire which was designated to burn constantly. This also applies to the Menorah, whose residue was cleaned out in order to…

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“Command Aharon and his sons.” (6:2)

Throughout Sefer Vayikra we find the expressions, “Aharon and his sons” or “the sons of Aharon” constantly recurring. Rarely do we find Aharon mentioned seperately. Yet, the Kohanim have been able to trace their lineage directly to Aharon Ha’Kohen. It was never just Aharon alone; it was always Aharon together with his sons, preserving the link in the chain of our heritage. This is more noteworthy in Sefer Vayikra (more appropriately called, Toras Kohanim), the book which explains the laws concerning the priestly sacrifices. Sacrifice stands at the foundation of our people. It is at the root of the Jewish…

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“If any one shall sin through error from all of the mitzvos of Hashem that they not be done.” (4:2)

This pasuk seems enigmatic! This individual transgressed only one sin. Yet, the Torah views this infraction as if he had transgressed numerous sins! Horav Nissan Alpert, z.l., suggests the following approaches to this question. One who has attained spiritual nobility, even one who has reached the acme of Kehunah, priesthood, the Kohen Gadol, is still vulnerable to spiritual transgressions. Such an individual who sins, even in error, reflects that he is yet lacking in spiritual perfection. He is deficient in performing all the mitzvos of Hashem. During his moment of spiritual decline, he indicates that he is capable of sinking…

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“If a man among you desires to bring a sacrifice near to Hashem, from the cattle, from the herd, and from the flock shall you bring near your sacrifice.”

In the Midrash, Chazal explain the Torah’s choice of the word “ost” rather than “aht”. They state that one’s korban must be similar to that of iuatrv ost. As he was the rightful owner of his possessions, his sacrifice was pure and untainted by the stigma of theft. We, too, must take care not to offer a sacrifice which is taken from anything which was unlawfully acquired. This statement is problematic. Obviously, Chazal do not use the word “theft” in the usual sense of the word. This meaning could have been derived from the last word of the verse, “your…

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“And He called unto Moshe, and Hashem spoke to him out of the Ohel Moed.”

Rashi explains that this “voice” ceased at the boundaries of the Ohel Moed. He adds that this was not because the voice was weak, since it was an amazingly powerful sound. Hashem intercepted this sound so that it would not be heard outside of the Ohel Moed. Why did Hashem create such a powerful voice only to miraculously disrupt its emanation? Horav Y. Neiman, z.l., offers a profound insight into this matter. This voice was not miraculously intercepted, rather, one is required to be within the confines of the Ohel Moed in order to hear the voice of Hashem. The…

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