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אך בחמשה עשר יום לחדש השביעי ... תחוגו את חג ד' שבעת ימים

But on the fifteenth day of the seventh month…you shall celebrate Hashem’s festival for a seven-day period. (23:39)

The Festival of Succos, as is the case with all the other festivals, is replete with deep esoteric meaning far beyond the grasp of the average Jew who observes it simply because it is a G-d-given mitzvah. A mitzvah, regardless of the level with which one observes it, and his understanding of its various spiritual facets, have enormous power and incredible influence. Just executing the decree of Hashem, simply because this is the way of a Jew, is powerful, as the following story related by the Tolner Rebbe, Shlita, illustrates. A baal teshuvah, penitent, who had come to the Rebbe…

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ויצא בן אשה ישראלית והוא בן איש מצרי...וינצו במחנה ...ויקב ...ויקלל

The son of a Yisraeli woman went out and he was the son of an Egyptian man …they contended in the camp… and he pronounced the Name … and he blasphemed. (24:10,11)

It was a truly tragic ending to a sinful relationship that had begun years earlier in Egypt. Shlomis bas Divri was a woman of ill repute, whose immoral behavior led to a relationship with an Egyptian that produced a son who later blasphemed the Name of Hashem. It might take time, but a relationship that is prohibited, that is not meant to be, will not bear good fruit unless the poison is expunged. Love conquers all – but Torah. Having said this, we quote Rashi, who explains, Mei heicha yatza, “From where did he (the blasphemer) go out?” Apparently, he…

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ואיש כי יתן מום בעמיתו כאשר עשה כן יעשה לו

And if a man inflicts a wound in his fellow, as he did, so shall be done to him. (24:19)

Kol ha’posel b’mumo posel, “One who finds fault (in others) (he who charges others as being flawed) is (actually) calling out his own blemish (is himself flawed). Chazal (Kiddushin 70a) present for us a psychological appraisal of those who thrive on negativism, especially concerning individuals whom they enjoy criticizing for whatever reason raises their fancy. He who denigrates others should first take a penetrating look at himself and see if, in fact, he has that same flaw. Prior to passing judgment on someone, we should take a stark look at ourselves and ask: “Is that not I whom I am…

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ונתן אהרן על שני השעירים גורלות - גורל אחד לד' וגורל אחד לעזאזל

And Aharon shall place lots on the two goats – one lot “for Hashem” and one “for Azazel.” (16:8)

We all find excuses to justify our chosen way of life. We blame it on an accident of fate – anything to absolve ourselves of our erroneous decisions. Horav S. R. Hirsch, zl, applies this idea to the diverse fate experienced by the two Seirei Yom Kippurim, goats used to atone for Klal Yisrael on Yom Kippur: one being used l’Hashem as a sacrifice; and one for Azazel. They were two completely identical goats. Why does one end up as a sacrifice for Hashem, while the other goes to Azazel? Likewise, two people are identical in spiritual background, family lineage,…

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כמעשה ארץ מצרים אשר ישבתם בה לא תעשו וכמעשה ארץ כנען אשר אני מביא אתכם שמה לא תעשו

Like the practice of the Land of Egypt in which you dwelled do not do; and do not perform the practice of the Land of Canaan to which I will bring you. (18:3)

The Toras Kohanim derives from the words, yishavtem bah, “in which you dwelled,” that Egypt was the most morally bankrupt nation (followed by the Canaan), specifically because the Jews lived there. Likewise, the moral turpitude of the Canaanim plunged even lower as a result of its Jewish conquerors/inhabitants. This statement begs elucidation. One would think that the moral standard which the Jews set should have served as an example for these pagans to emulate. Instead, Chazal indicate that they became worse. Why? In his commentary to Toras Kohanim, the Raavad writes: “This means: as a result of the sin of…

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הוכח תוכיח את עמיתך ולא תשא עליו חטא

You shall reprove your fellow and you shall not bear a sin because of him. (19:17)

The Bialystoker Maggid, zl (cited by Horav Gedalya Schorr, zl), posits that we have two forms of tochachah, rebuke. In one instance, the rebuker chastises his fellow, saying, “How could you commit such a sin?” Another scenario has the rebuker challenging his fellow, alleging, “Who are you (who do you think you are) to have the audacity to commit such a grave sin?” In both instances, the rebuker is magnifying the sin and making it greater/larger than the sinner. He is either too small or the sin is too large, but, in any event, the offense is greater than the…

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ואהבת לרעך כמוך

Love your fellow as yourself. (19:18)

Rashi quotes the well-known dictum of Rabbi Akiva, “Zeh klal gadol baTorah:  “This is a great principle of the Torah.” Why is the word “baTorah” added? It would be sufficient to have said simply, “This is a great principle.” The Chasam Sofer explains that the principle of loving one’s fellow kamocha, like yourself, is specifically baTorah, concerning Torah study and other spiritual pursuits. Regarding physical pursuits, one’s personal needs precedes those of his fellow. There is a case in Chazal in which Rabbi Akiva seems to underscore the difference between spiritual pursuits and physical pursuits with regard to helping one’s…

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איש איש מבני ישראל אשר יתן מזרעו למלך מות ימות עם הארץ ירגמהו באבן ואם העלם יעלימו עם הארץ את עיניהם מן האיש ההוא בתתו מזכעו למלך לבלתי המית אתו... ושמתי את פני באיש ההוא

Any man from Bnei Yisrael… who shall give of his seed to Molech (Idol) shall be put to death; the people of the land shall pelt him with stones. But if the people of the land avert their eyes from that man when he gives from his offspring to molech, not put him to death – then I shall concentrate My attention upon that man. (20:2,4,5)

Chazal identify a number of ambiguities concerning the pshat, explanation, of this pasuk. We will focus on two of them. The second pasuk states: “But if the people of the land avert their eyes… not to put him to death.” Why are the Jewish people referred to as am ha’aretz, “people of the land”? This vernacular suggests that their primary focus is to settle the land. Second; what is the meaning of the phrase “not to put him to death”? Why not simply say:  “they will not kill him”? The pesukim concerning the Molech debacle are unusually redundant. The Tevuos…

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בגדיו יהיו פרומים וראשו יהיה פרוע

His clothes shall be rent, his head shall be wild. (13:45)

It is vital that people recognize that the metzora, spiritual leper, is impure, and, as a result, people will veer away from him. The Sefer HaChinuch explains the source/root of this mitzvah. (Not a reason, because reasons are not given for mitzvos. Mitzvos are mandated, and only Hashem knows the true reason.) The metzora should take his distancing from his people as an example for his neshamah, soul. A person is distanced from all good as a result of his sin, in order that he be inspired to repent from his evil way. As a result of his slanderous speech…

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בדד ישב מחוץ למחנה מושבו

He shall dwell in isolation; his dwelling shall be outside the camp. (13:46)

Someone comes over and says, “Have you heard the latest about Moshe?” (Fictitious name) The perfect response, as noted by the Baalei Mussar, Ethicists, is: “Let me ask you a simple question. Did you make it your business to run the information (concerning Moshe) through your three sieves?” “What three sieves?” you ask. “Well, the first sieve is the one of emes, truth. Are you absolutely certain that what you are about to say is true?” At this point, the individual who was about to share a nice bit of information hesitates and says, “I heard it from someone whom…

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