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You shall safeguard My charge not to do any of the abominable traditions that were done before you. (18:30)

This pasuk is enigmatic. One would think that the purpose of observing mitzvos, of safeguarding the Torah’s dictate, would be to develop a closer relationship with Hashem. We attain a level of spiritual ascendancy commensurate with our commitment to observe. That, however, is not what the Torah says. We are adjured to safeguard the Torah ,so that we will decline to perform the abominable practices of the heathens into whose land we are entering! While these seem to be pretty strong words, it is not uncommon to find such statements throughout the Torah. One who observes, grows. In contrast, one…

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This shall be to you an eternal decree to bring atonement upon Bnei Yisrael…And (Aharon) did as Hashem commanded Moshe. (16:34)

Rashi comments that when Yom Kippur, the holiest day of the Jewish calendar, arrives, Aharon was to carry out the service in the prescribed manner. The emphasis is placed upon the fact that when Aharon performed the Avodah, garbed in the regal vestments of the Kohen Gadol, his attitude was completely selfless; he did it only because it was the command of Hashem. Horav Simcha Zissel Broide, Shlita, notes the compelling nature of this statement. We are taught that Rav Chanina ben Dosa was once immersed in prayer.  So profound was his devotion during tefillah that when a snake bit…

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And his cupped handful of finely ground incense-spices. (16:12)

The Kohen Gadol is finally prepared to appear before Hashem to implore His atonement on behalf of Klal Yisrael. He has said his Viddui and slaughtered his personal Korban Chatas. He is now ready to offer the Ketores, incense, in the Kodesh Ha’kodoshim. The Kohen Gadol enters the Holy of Holies once a year, on Yom Kippur. The first service he performs, the first request he makes of the Al-mighty, is to seek atonement for the sin of lashon hora, speaking gossip and slander.   The Ketores serves as the vehicle for this request. How does the offering of the…

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After the death of Aharon’s two sons, when they approached before Hashem, and they died. (16:1)

The Midrash cites a number of causes for the premature deaths of Nadav and Avihu. In the final analysis, were they so bad? Could they have been worse than Titus ha’rasha, who entered the Kodesh Ha’kodoshim and emerged unscathed? Horav Chaim Moshe Schneider, zl, explains that apparently the difference lies in the nature of the individual. One’s responsibility to answer for his actions is commensurate with his spiritual level.  Nadav and Avihu had reached such a high plateau of closeness to the Al-mighty that even the slightest error in judgment was manifest as a grave sin.   Horav Schneider emphasizes…

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