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And Aharon did so…as Hashem commanded to Moshe. (8:3)

Aharon was asked to do one thing – to light the Menorah.  It would seem that such a simple task would provoke Aharon to act in response.  Perhaps, he might feel that a position as important as his merits a more noble service.  After all, he was the Kohen Gadol.  Aharon followed his orders to the letter.  Chazal laud him for not changing Moshe’s directive at all.  It is  difficult to sacrifice one’s individuality  to the greater cause.  Obstinacy has destroyed more than one promising career.  The criteria for greatness is the ability to suffer an indignity for the cause,…

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Speak with Aharon…when you kindle the Menorah toward the face of the Menorah.(8:2)

Rashi explains the juxtaposition of the command to Aharon to light the Menorah upon the previous parsha, which discussed the dedication offerings brought by the nesiim to dedicate the Mizbayach.  Aharon was depressed  and concerned that neither he nor any member of his tribe had a role in the dedication of the Mizbayach.  He felt that this comprised retribution for his part in the sin of the Golden Calf.  Hashem assuaged his feelings by telling him  that his role, of lighting the Menorah, holds greater importance.  The Mizbayach serves its purpose only as long as there is a Mikdash, while…

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Any that passes beneath the staff, the tenth one shall be holy to Hashem. (27:32)

The animals born during the current year all pass through a corral which has a narrow opening. As they are counted, the tenth one is marked and set aside as a tithe for Hashem. While the halachah maintains that one should proclaim the tenth animal as Maaser l’Hashem, it does not change its Maaser status if the individual did not orally declare it as Maaser. Horav Moshe Feinstein, zl, underscores the fact that oral expression is essential, even though the animal nevertheless becomes holy. We infer from here that even if something is holy, it must be maintained in a…

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I will cast your carcasses upon the carcasses of your idols. (26:30)

The Sifra employs a meaningful story to elucidate this pasuk. During the time of the destruction of the first Bais Hamikdash, when people were starving to death, Eliyahu Hanavi walked out on the streets of Yerushalayim, seeking out those Jews whose bodies had become swollen from hunger. When he came across a man who was dying of hunger, he questioned his family lineage. After the man responded with the name of his family, Eliyahu asked him about the size of his family. “We were a family of three thousand of which I am the sole survivor,” responded the man. “Do…

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And I shall set my face against you and you shall be smitten before your enemies. They that hate you shall rule over you. (26:17)

Toras Kohanim delineates between chut and tbua in that the soneih is an enemy from within, while the oyeiv is an external enemy. We will fall prey to the bitter hatred of our internal enemies, those who despise the Torah way of life, who blame our nation’s sorry state of affairs upon those faithful to the Torah, rather than upon those who have totally defected from the Torah way of life. The schism created by these misguided Jews grows to the point that our external enemies use it as an opportunity for increased antagonism. It is hard to accept the…

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If you will walk in My laws. (26:3)

Rashi cites Chazal who maintain that “halichah b’mitzvos,” walking in Hashem’s mitzvos, refers to intensive Torah study. One who diligently applies himself to studying Torah merits the blessings detailed in the parsha. Horav Chaim Shmulevitz, zl, cites Chazal in the Talmud Yoma 35b who suggest a possible scenario of the dialogue that ensues in the Heavenly Court on the Day of Judgment when each human being stands before Hashem. If a poor man is questioned regarding his lack of Torah study and he replies, “I was poor and too busy earning a living,” he is admonished for not following the…

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Do not let the tribe of the Kehati family be cut off… this is what you shall do that they shall live…and assign them, every man to his work and his burden. (4:19,20)

In the Midrash there is a dispute regarding the attitude of Bnei Kehas about their dangerous work. Rabbi Elazar ben Pedas opines that they were so in awe of the sanctity of the Aron Ha’kodesh and the hazards that accompanied it, that they ran to carry the other holy vessels instead. Rabbi Shmuel ben Nachman contends that, on the contrary, despite the risk of death, Bnei Kehas were eager to care for the Aron Hakodesh. Horav Ze’ev Weinberger, Shlita, comments that people exhibit varied attitudes in relating to the Aron, even in contemporary times. Some Jews, although they are great…

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And these are the generations of Aharon and Moshe…and these are the names of the sons of Aharon. (3:1,2)

The Torah declares that it is about to enumerate the generations of Aharon and Moshe.  Yet, it only mentions Aharon’s sons.  Rashi explains that this is consistent, since Moshe taught Torah to Aharon’s sons.  Thus, we infer that whoever teaches his friend’s son Torah is considered as if he had fathered them.  The Torah forges a bond between rebbe and talmid which is almost biological in nature.  This means that the love that exists between a father and son  should be nurtured  between a rebbe and talmid. The bond between teacher and student is the subject of a talk which…

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Those encamping near him are therefore the tribe of Yissachar…the tribe of Zevulun… (2:5,7)

Yehudah, Yissachar, and Zevulun were grouped together under one banner.  The commentators cite various reasons  for the connection between these three tribes.  Rabbenu Bachya contends that since the members of these three tribes were accomplished Torah scholars, it would seem appropriate that they camp in close proximity to one another.  This explanation  seems puzzling, in light of  the fact that Zevulun was known to engage in commerce so that his brother Yissachar could devote all of his time to Torah study.  Zevulun undoubtedly  appreciated Torah study. Was he, however, as scholarly as Yissachar and Yehudah?Yehudah, Yissachar, and Zevulun were grouped…

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And Hashem spoke to Moshe in the wilderness of Sinai. (1:1)

Chazal emphasize the fact that Klal Yisrael received the Torah in a barren wilderness.  The desert is a  desolate place, void of any amenities.  One must subsist on the bare minimum and not indulge himself in empty physical pleasures if he is to succeed in filling his mind and heart with Torah.  The emptiness of the desert also symbolizes  Klal Yisrael’s reliance upon the Almighty.  We were provided with food from Heaven, water from a stone; Hashem’s miracles addressed our every need.   We must realize that Hashem determines success in life, both spiritual and physical.  The conditions under which…

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