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“The Kohen shall don his fitted linen tunic.” (6:3)

Rashi explains that the vestments the Kohen wears must fit according to his body measurements. They should be neither too long, nor too short. Horav Tzvi Hirsch Ferber, z.l., interprets this idea figuratively. Regrettably, sometimes when a person is accorded great honor and “dressed” in royal finery – lauded, praised and esteemed – the raiments are “too long.” They are greater than he actually is. He is not worthy of all the accolades and honor that the community is showering upon him. The individual who is the paragon of virtue and respectability provides a contrast. A man of sterling character,…

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“The Kohen shall don his fitted linen tunic.” (6:3)

Rashi explains that the vestments the Kohen wears must fit according to his body measurements. They should be neither too long, nor too short. Horav Tzvi Hirsch Ferber, z.l., interprets this idea figuratively. Regrettably, sometimes when a person is accorded great honor and “dressed” in royal finery – lauded, praised and esteemed – the raiments are “too long.” They are greater than he actually is. He is not worthy of all the accolades and honor that the community is showering upon him. The individual who is the paragon of virtue and respectability provides a contrast. A man of sterling character,…

Continue Reading

“The Kohen shall don his fitted linen tunic.” (6:3)

Rashi explains that the vestments the Kohen wears must fit according to his body measurements. They should be neither too long, nor too short. Horav Tzvi Hirsch Ferber, z.l., interprets this idea figuratively. Regrettably, sometimes when a person is accorded great honor and “dressed” in royal finery – lauded, praised and esteemed – the raiments are “too long.” They are greater than he actually is. He is not worthy of all the accolades and honor that the community is showering upon him. The individual who is the paragon of virtue and respectability provides a contrast. A man of sterling character,…

Continue Reading

“The Kohen shall don his fitted linen tunic.” (6:3)

Rashi explains that the vestments the Kohen wears must fit according to his body measurements. They should be neither too long, nor too short. Horav Tzvi Hirsch Ferber, z.l., interprets this idea figuratively. Regrettably, sometimes when a person is accorded great honor and “dressed” in royal finery – lauded, praised and esteemed – the raiments are “too long.” They are greater than he actually is. He is not worthy of all the accolades and honor that the community is showering upon him. The individual who is the paragon of virtue and respectability provides a contrast. A man of sterling character,…

Continue Reading

“The Kohen shall don his fitted linen tunic.” (6:3)

Rashi explains that the vestments the Kohen wears must fit according to his body measurements. They should be neither too long, nor too short. Horav Tzvi Hirsch Ferber, z.l., interprets this idea figuratively. Regrettably, sometimes when a person is accorded great honor and “dressed” in royal finery – lauded, praised and esteemed – the raiments are “too long.” They are greater than he actually is. He is not worthy of all the accolades and honor that the community is showering upon him. The individual who is the paragon of virtue and respectability provides a contrast. A man of sterling character,…

Continue Reading

“The Kohen shall don his fitted linen tunic.” (6:3)

Rashi explains that the vestments the Kohen wears must fit according to his body measurements. They should be neither too long, nor too short. Horav Tzvi Hirsch Ferber, z.l., interprets this idea figuratively. Regrettably, sometimes when a person is accorded great honor and “dressed” in royal finery – lauded, praised and esteemed – the raiments are “too long.” They are greater than he actually is. He is not worthy of all the accolades and honor that the community is showering upon him. The individual who is the paragon of virtue and respectability provides a contrast. A man of sterling character,…

Continue Reading

“If the anointed Kohen will sin, bringing guilt upon the people… If the entire assembly of Yisrael shall err…it is a sin-offering of the congregation. When a ruler sins…” (4:3,13,21,22)

Three sins are mentioned: the Kohen Gadol sins; the Sanhedrin err in halachah; the Nasi or king sin. Regarding the first two sins, the Kohen Gadol and Sanhedrin, the Torah begins withthe word “im”, if (he/they sin). When the Nasi sins, the Torah writes “asher,” when (he sins). Why is there a change in the Torah’s wording regarding the Nasi? The Meshech Chochmah opines that the phrase, “asher nasi yecheta”, “when a Nasi/ruler sins”, is connected to the words that precede it, namely, “Chatas ha’kahal hu,” “it is a sin- offering of the congregation.” In other words, the ruler’s sin…

Continue Reading

“If the anointed Kohen will sin, bringing guilt upon the people… If the entire assembly of Yisrael shall err…it is a sin-offering of the congregation. When a ruler sins…” (4:3,13,21,22)

Three sins are mentioned: the Kohen Gadol sins; the Sanhedrin err in halachah; the Nasi or king sin. Regarding the first two sins, the Kohen Gadol and Sanhedrin, the Torah begins withthe word “im”, if (he/they sin). When the Nasi sins, the Torah writes “asher,” when (he sins). Why is there a change in the Torah’s wording regarding the Nasi? The Meshech Chochmah opines that the phrase, “asher nasi yecheta”, “when a Nasi/ruler sins”, is connected to the words that precede it, namely, “Chatas ha’kahal hu,” “it is a sin- offering of the congregation.” In other words, the ruler’s sin…

Continue Reading

“If the anointed Kohen will sin, bringing guilt upon the people… If the entire assembly of Yisrael shall err…it is a sin-offering of the congregation. When a ruler sins…” (4:3,13,21,22)

Three sins are mentioned: the Kohen Gadol sins; the Sanhedrin err in halachah; the Nasi or king sin. Regarding the first two sins, the Kohen Gadol and Sanhedrin, the Torah begins withthe word “im”, if (he/they sin). When the Nasi sins, the Torah writes “asher,” when (he sins). Why is there a change in the Torah’s wording regarding the Nasi? The Meshech Chochmah opines that the phrase, “asher nasi yecheta”, “when a Nasi/ruler sins”, is connected to the words that precede it, namely, “Chatas ha’kahal hu,” “it is a sin- offering of the congregation.” In other words, the ruler’s sin…

Continue Reading

“If the anointed Kohen will sin, bringing guilt upon the people… If the entire assembly of Yisrael shall err…it is a sin-offering of the congregation. When a ruler sins…” (4:3,13,21,22)

Three sins are mentioned: the Kohen Gadol sins; the Sanhedrin err in halachah; the Nasi or king sin. Regarding the first two sins, the Kohen Gadol and Sanhedrin, the Torah begins withthe word “im”, if (he/they sin). When the Nasi sins, the Torah writes “asher,” when (he sins). Why is there a change in the Torah’s wording regarding the Nasi? The Meshech Chochmah opines that the phrase, “asher nasi yecheta”, “when a Nasi/ruler sins”, is connected to the words that precede it, namely, “Chatas ha’kahal hu,” “it is a sin- offering of the congregation.” In other words, the ruler’s sin…

Continue Reading

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