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Then you shall call out and say….”An Arami tried to destroy my forefather…He descended to Egypt and sojourned there. (26:5,6)

The text of the pasuk implies that there is an integral relationship between the fact that Lavan attempted to destroy Yaakov and Yaakov’s subsequent descent to Egypt.  This does not seem to be consistent with the historical perspective as suggested in the Torah and commentaries.  Lavan the Arami was one tzarah, tormentor of Yaakov, and Pharaoh was another of Klal Yisrael’s persecutors.  The two do not seem however, to have any relationship. The Netziv offers a striking explanation.  Originally Klal Yisrael were to have remained in Aram with Lavan and his descendants for the duration of their four hundred year…

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And you shall take of the first of every fruit of the ground….and you shall put it in a basket…and you shall come to the Kohen. (26:2,3)

The Torah begins the parsha with the details of the Bikkurim offering.  The Jew brought the first of his fruits to the Kohen, symbolically stating that he dedicated all that he had to the service of Hashem.  In the Mishnah Bikkurim 3:6, Chazal describe the pomp and joy that accompanied this offering.  “The wealthy would bring their fruits in baskets made of gold; the poor in baskets made of cane.”  The Kohen took not only the fruits, but also the baskets.  The Yerushalmi explains that the basket served an interesting function.  In the event the fruits became tamei, ritually unclean,…

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You shall not render your souls abominable through such animals and birds…Which I have set apart for you to render unclean. You shall be holy for Me…And I have separated you from the Peoples to be Mine. (20:25,26)

  Separation and differentiation are words which are synonymous with Judaism. Indeed, they define the religion. Hashem has set us apart from the nations of the world to be His. From the very beginning His master-plan was that we should be distinct. We are to distinguish ourselves by our observance of the Divine laws, as well as our overall demeanor and virtue. It is evident that the underlying purpose of the Jewish dietary laws is to separate us from the nations. We are elevated from the rest of the world by the food that we eat, the special food that…

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You shall not curse the deaf; and you shall not place a stumbling block before a blind man. (19:14)

The Torah concerns itself with our attitude towards the individuals who are unknowing. Although one who is deaf cannot hear our curse, it does not mitigate its evil. We are the ones that are affected by the curse, since we sink to the level of cursing people. We must realize that people are only vehicles. The evil they perpetrate is meant for us to sustain. We would do well to introspect our own deeds and correct them.   Rashi explains that while only a degenerate person would place a stumbling block before the blind, this pasuk also has a metaphorical…

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Every man, his father and mother shall you revere and My Sabbaths shall you observe. (19:3)

One might think that the respect one owes his parents overrides the observance of Shabbos. The Torah teaches us that the mitzvah of Shabbos or, in other words, listening to the command of Hashem takes precedence. We may suggest a novel idea. The Torah tells us that to desecrate Shabbos in order to fulfill a parent’s request does not really constitute respect. The definition of respect for one’s parents is the performance of activity that is in accordance with the will of Hashem. An action that runs counter to Hashem’s Torah, albeit upon instruction from one’s parents, is not considered…

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Be holy! For I, your G-d, am holy. (19:2)

The Torah’s exhortation to “Be holy” is more than good advice; it constitutes the cornerstone of Judaism. This mitzvah defines the Jews’ ultimate goal. We strive not simply to attain holiness for ourselves; rather, we strive to be Holy – because Hashem is holy. Hashem is not simply to be worshipped; He is to be emulated! Everything we do, every endeavor in which we are involved, must mirror Hashem’s ways. We must strive to be like Him. The Torah details the prescription for G-d-like living: Follow the mitzvos! Parashas Kedoshim provides a sampling of the Torah’s code. It focuses on…

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Be holy, for I your G-d am holy. (19:2)

Hashem commands us to be holy because He is holy. This is enigmatic. How can we compare ourselves to Hashem? Just because He is holy, does that mean that it is so easy for us to become holy? Imagine a poor man standing in front of a bank begging for alms from the people that come out of the bank. A wealthy man comes along and asks him, “Why don’t you go inside the bank and withdraw a few thousand dollars to tide you over?” The poor man looks back at him incredulously and says, “From what should I make…

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Because you trespassed against Me among the Bnei Yisrael at the waters of Merivas Kadesh….because you did not sanctify Me among Bnei Yisrael. (32:51)

Rashi attributes Moshe and Aharon’s sin to their non-compliance with Hashem’s original command to speak to the rock.  Instead, they chose to strike the rock. The actual change did not  elicit the punishment.  It was, as Rashi explains, their failure to take advantage of an opportunity for increased Kiddush Hashem, sanctification of Hashem’s Name.  Had Moshe spoken to the rock, Bnei Yisrael would have made a kal v’chomer, an fortiori argument.  They would have reasoned:  If a stone that does not receive reward or punishment listens to Hashem’s command, should not we surely do so?  Horav Simcha Zissel Broide, Shlita,…

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The Rock–Perfect is His work, for all His paths are justice. (32:4)

Hashem’s judgment is meticulous and fair.  Our inability to comprehend His justice is not   a reason to disdain those areas of Heavenly justice to which we do not relate well.  Hashem has  reasons for every Heavenly act and decree.  Most are not within our scope of comprehension.  Therefore, we need  emunah, faith.  We are to trust in Hashem that everything He does is good–even though we do not necessarily understand His decree.  Life is all part of one great continuum.  Everyone has his “day in court.”  We are not on this world long enough to see or comprehend everything…

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May my teachings drop like the rain, may my utterance flow like the dew. (32:2)

Moshe hoped that the words of the Torah would penetrate the nation as rain and dew penetrate the earth.  Moshe was essentially comparing Torah to water.  Water imbues the earth, softening it, nourishing the soil to provide the seed with the proper environment for growth. So, too, does Torah permeate an individual, refining him, preparing him so that Torah will have a greater effect on his life.  Horav Eliyahu Meier Bloch, zl, notes that the similarity between water and Torah is even more profound.  Water seeps into every particle of the earth.  Likewise, Torah enters into every corner of a…

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