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“Aharon shall arrange it, from evening to morning.” (24:3)

The Torah tells us in this pasuk that Aharon HaKohen was responsible for arranging the lamps of the Menorah. In Parashas Tetzaveh, when the Torah records this ritual, it mentions that Aharon’s sons also arranged the lamps of the Menorah. Why is only Aharon’s name mentioned here? The Baal HaTurim explains that after Nadav and Avihu died in the Sanctuary, Aharon no longer permitted his remaining sons to enter alone. He always accompanied them into the Sanctuary. These are amazing words! The Baal HaTurim’s penetrating insight into Aharon’s behavior is both profound and pragmatic. How are we to understand this?…

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Say to the Kohanim, the sons of Aharon, and you shall say to them. (21:1)

Rashi notes the redundancy in the words, emor v’amarta, “Say (to the Kohanim) and you shall say (to them).” He explains that this is “to enjoin the adults with regard to minors.” It is consistent with the Talmud Yevamos 114a, in which Chazal explain that the word, “say” indicates that adult Kohanim are prohibited to make themselves impure through contact with the dead. “And you shall say” implies that the Kohanim are commanded to make sure that Kohanim who are minors must also not defile themselves. L’hazhir gedolim al ha’ketanim, “To caution adults with regard to the children” has become…

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And they shall not marry a woman who has been divorced by her husband; for each one is holy to his G-d. (21:7)

The circle of permitted marriages diminishes as one rises higher in the social/spiritual hierarchy. The Torah places restrictions upon the Levi and Yisrael concerning certain marriages. The Kohen has even greater limitations, while the Kohen Gadol, High Priest, is in a very tight circle with regard to marriage. These provisions concerning marriage are governed primarily by the principle of yichus, pedigree, and the nobility of untainted family descent. The preservation of the blood lines is one of the principles of Jewish family life. In its purest form, yichus is conveyed through the male line from generation to generation by marriages…

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The Kohen who is exalted above his brothers… He shall not come near to any dead person… he shall not leave the Sanctuary… for a crown – the oil of his G-d’s anointment – is upon him. (21:10-12)

There is a hierarchy within the Jewish nation. The Kohanim who serve in the Bais HaMikdash are enjoined with specific laws regarding their spiritual defilement caused by coming in contact with the dead. The Kohen Hedyot, regular Kohen, may come in contact with seven close relatives: father, mother, sister, brother, wife, son and daughter. Otherwise, all other Jewish dead are off-limit. The Kohen Gadol, High Priest, has further restrictions. He may not become tamei, defiled, to anyone – not even his closest relatives. Furthermore, he may not leave the Sanctuary to follow the funeral procession. In short, the Kohen Gadol…

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But an ox or a sheep, you may not slaughter it and its offspring on the same day. (22:28)

While the Torah uses the masculine pronoun oso, “his,” as opposed to “its” (offspring),  this  prohibition  applies only to  the mother  and child.  In his  Moreh Nevuchim, the Rambam posits that the reason for prohibiting oso v’es beno, the slaughter of a female cow or sheep and its young, is to prevent the mother’s suffering in seeing her child killed. This halachah holds true even if the mother does not actually see its young being slaughtered. The Rambam explains that a mother’s compassion for her child is instinctive – not cognitive. Otherwise, animals would not have this sensitivity, as they lack…

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I will be sanctified among Bnei Yisrael. (22:32)

If one peruses history, he notes that the mitzvah of Kiddush Hashem, Sanctifying Hashem’s Name, has applied to children as well. In other words, parents who were prepared to sacrifice themselves to sanctify Hashem’s Name were, likewise, prepared to do the same for their children. During the Crusades, it was not unusual for parents to take the lives of their children prior to killing themselves, just so that the murderers would not defile their bodies. Why are children not exempt from the mitzvah of Kiddush Hashem? The only reason that mitzvos apply to children is chinuch, educating them in the…

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“And they (the Kohanim) shall not take/marry a woman divorced by her husband.” (21:7)

It seems like a clearly stated halachah – a Kohen may not marry a divorced woman. Horav Shneur Kotler, z.l., related the following story which was cited by Rabbi Pesach Krohn. It is a classic that demonstrates the sincerity of a simple Jew and the depth of understanding a rav or posek, halachic arbiter, must have of both the subject and the petitioner who asks the question. Horav Chaim Ozer Grodzenski, z.l., the preeminent gadol hador, leading Torah scholar and leader of Pre-World War II Europe, was once giving a shiur, lecture, to a group of young men in his…

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“If the daughter of a man who is a Kohen will be defiled through having an illicit relationship, she defiles her father.” (21:9)

  Why does she defile her father more than her mother? Chazal teach us that the father is also punished. If, prior to his daughter’s defilement, he had been considered a respected member of the priesthood and the community, he is demoted. It seems that this degradation is due to his status as a Kohen. Why should this “punishment” be limited to Kehunah? Should the Yisrael who does a poor job raising his daughter be different? Last, according to those commentators who translate the phrase “ki seicheil” as “who begins,” rather than “who defiles,” why is the punishment restricted to…

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“And you shall rejoice before Hashem, your G-d, for a seven-day period.” (23:40)

The mitzvah of joy on the festival of Succos is intrinsic to the chag. It is an integral aspect of the festival’s identity. It occurred on one of the days of Succos that the daughter of Horav Meir, z.l., m’Premishlan became gravely ill. On Simchas Torah, the situation had deteriorated to the point that the young woman was at death’s door. Yet, Rav Meir Premishlaner danced the hakafos, traditional Simchas Torah dance with the Torah, with his usual joy and devotion. His chassidim were aghast at the Rebbe’s behavior. How could he exhibit such jubilation at a time like this?…

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“Aharon shall arrange it, from evening to morning.” (24:3)

The Torah tells us in this pasuk that Aharon HaKohen was responsible for arranging the lamps of the Menorah. In Parashas Tetzaveh, when the Torah records this ritual, it mentions that Aharon’s sons also arranged the lamps of the Menorah. Why is only Aharon’s name mentioned here? The Baal HaTurim explains that after Nadav and Avihu died in the Sanctuary, Aharon no longer permitted his remaining sons to enter alone. He always accompanied them into the Sanctuary. These are amazing words! The Baal HaTurim’s penetrating insight into Aharon’s behavior is both profound and pragmatic. How are we to understand this?…

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