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“This is the statute of the Torah…and they shall take to you a perfectly red cow.” (19:2)

The parsha that addresses the concept of chukim employs the halachos, laws, of the Parah Adumah, Red Cow, as its standard. Jewish religious thought divides Divine commandments into two categories: “rational” laws, known as mishpatim; and “edicts” or chukim. Making a related distinction, Rabbeinu Saadya Gaon speaks of mitzvos sichliyos, those commandments required by reason, and mitzvos shimiyos, commandments mandated by Revelation. In truth, as the Sefas Emes explains, the overriding approach to mitzvah observance should be in the perspective of chukim, whereby one observes all commandments simply because they constitute an expression of Hashem’s Will. The Piaseczner Rebbe, z.l.,…

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“This is the statute of the Torah…and they shall take to you a perfectly red cow.” (19:2)

The parsha that addresses the concept of chukim employs the halachos, laws, of the Parah Adumah, Red Cow, as its standard. Jewish religious thought divides Divine commandments into two categories: “rational” laws, known as mishpatim; and “edicts” or chukim. Making a related distinction, Rabbeinu Saadya Gaon speaks of mitzvos sichliyos, those commandments required by reason, and mitzvos shimiyos, commandments mandated by Revelation. In truth, as the Sefas Emes explains, the overriding approach to mitzvah observance should be in the perspective of chukim, whereby one observes all commandments simply because they constitute an expression of Hashem’s Will. The Piaseczner Rebbe, z.l.,…

Continue Reading

“This is the statute of the Torah…and they shall take to you a perfectly red cow.” (19:2)

The parsha that addresses the concept of chukim employs the halachos, laws, of the Parah Adumah, Red Cow, as its standard. Jewish religious thought divides Divine commandments into two categories: “rational” laws, known as mishpatim; and “edicts” or chukim. Making a related distinction, Rabbeinu Saadya Gaon speaks of mitzvos sichliyos, those commandments required by reason, and mitzvos shimiyos, commandments mandated by Revelation. In truth, as the Sefas Emes explains, the overriding approach to mitzvah observance should be in the perspective of chukim, whereby one observes all commandments simply because they constitute an expression of Hashem’s Will. The Piaseczner Rebbe, z.l.,…

Continue Reading

“This is the statute of the Torah…and they shall take to you a perfectly red cow.” (19:2)

The parsha that addresses the concept of chukim employs the halachos, laws, of the Parah Adumah, Red Cow, as its standard. Jewish religious thought divides Divine commandments into two categories: “rational” laws, known as mishpatim; and “edicts” or chukim. Making a related distinction, Rabbeinu Saadya Gaon speaks of mitzvos sichliyos, those commandments required by reason, and mitzvos shimiyos, commandments mandated by Revelation. In truth, as the Sefas Emes explains, the overriding approach to mitzvah observance should be in the perspective of chukim, whereby one observes all commandments simply because they constitute an expression of Hashem’s Will. The Piaseczner Rebbe, z.l.,…

Continue Reading

“This is the statute of the Torah…and they shall take to you a perfectly red cow.” (19:2)

The parsha that addresses the concept of chukim employs the halachos, laws, of the Parah Adumah, Red Cow, as its standard. Jewish religious thought divides Divine commandments into two categories: “rational” laws, known as mishpatim; and “edicts” or chukim. Making a related distinction, Rabbeinu Saadya Gaon speaks of mitzvos sichliyos, those commandments required by reason, and mitzvos shimiyos, commandments mandated by Revelation. In truth, as the Sefas Emes explains, the overriding approach to mitzvah observance should be in the perspective of chukim, whereby one observes all commandments simply because they constitute an expression of Hashem’s Will. The Piaseczner Rebbe, z.l.,…

Continue Reading

“It is an eternal covenant of salt before Hashem.” (18:19)

Rashi explains that Hashem entered into a covenant with Aharon HaKohen. He called it by the name of something which is “healthy” – meaning it does not spoil – and which makes others “healthy” – meaning it preserves other things from spoiling. Salt’s unique properties; its own “health,” and ability to preserve the “health” of others make it the symbol of the covenant. It is a well-known and accepted fact that the study of Torah has a lasting effect on a person. The question that, regrettably, has been the source of contention is: does the study of Torah influence others…

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“It is an eternal covenant of salt before Hashem.” (18:19)

Rashi explains that Hashem entered into a covenant with Aharon HaKohen. He called it by the name of something which is “healthy” – meaning it does not spoil – and which makes others “healthy” – meaning it preserves other things from spoiling. Salt’s unique properties; its own “health,” and ability to preserve the “health” of others make it the symbol of the covenant. It is a well-known and accepted fact that the study of Torah has a lasting effect on a person. The question that, regrettably, has been the source of contention is: does the study of Torah influence others…

Continue Reading

“It is an eternal covenant of salt before Hashem.” (18:19)

Rashi explains that Hashem entered into a covenant with Aharon HaKohen. He called it by the name of something which is “healthy” – meaning it does not spoil – and which makes others “healthy” – meaning it preserves other things from spoiling. Salt’s unique properties; its own “health,” and ability to preserve the “health” of others make it the symbol of the covenant. It is a well-known and accepted fact that the study of Torah has a lasting effect on a person. The question that, regrettably, has been the source of contention is: does the study of Torah influence others…

Continue Reading

“It is an eternal covenant of salt before Hashem.” (18:19)

Rashi explains that Hashem entered into a covenant with Aharon HaKohen. He called it by the name of something which is “healthy” – meaning it does not spoil – and which makes others “healthy” – meaning it preserves other things from spoiling. Salt’s unique properties; its own “health,” and ability to preserve the “health” of others make it the symbol of the covenant. It is a well-known and accepted fact that the study of Torah has a lasting effect on a person. The question that, regrettably, has been the source of contention is: does the study of Torah influence others…

Continue Reading

“It is an eternal covenant of salt before Hashem.” (18:19)

Rashi explains that Hashem entered into a covenant with Aharon HaKohen. He called it by the name of something which is “healthy” – meaning it does not spoil – and which makes others “healthy” – meaning it preserves other things from spoiling. Salt’s unique properties; its own “health,” and ability to preserve the “health” of others make it the symbol of the covenant. It is a well-known and accepted fact that the study of Torah has a lasting effect on a person. The question that, regrettably, has been the source of contention is: does the study of Torah influence others…

Continue Reading

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