Join our weekly Peninim on the Torah list!

Category

Back to Home -> 5757 ->


It shall be, when he shall be guilty in one of these things, then he shall acknowledge/confess (to himself) what he has sinned about. (5:5)

We may note that the concept of viddui, confession of guilt, is expressed almost exclusively in the reflexive form: “vsu,vu.” Horav S.R. Hirsch, zl, explains that Hashem does not need our confession; He has no need for us to notify Him of our guilt. Confession is for the sinner; he must acknowledge his guilt–to himself. The first step towards penance, the initial step of contrition, is hakoras ha’cheit, recognizing that one has sinned–and accepting in earnest the error of his deeds. One cannot begin to think about offering a sacrifice for guilt until he has personally acknowledged his guilt–to himself….

Continue Reading

“And He (Hashem) called unto Moshe.” (1:1)

The Midrash views Hashem’s call to Moshe as a command to continue his leadership over Klal Yisrael. In all humility, Moshe Rabbeinu felt his tenure as leader should cease because his mission had been completed. The Midrash cites a pasuk which is interpreted by Chazal as alluding to three distinct groups of individuals who serve Hashem. Let us focus on the pasuk and its applications. David Ha’Melech writes in Sefer Tehillim, 103:20, “Bless Hashem, O’ His angels, the strong warriors who do His bidding, to obey the voice of His word.” The divergent opinions in Chazal are in understanding the…

Continue Reading

“And He (Hashem) called unto Moshe, and Hashem spoke to him.” (1:1)

The well established custom has been to begin teaching a child Chumash from Sefer Vayikra, even though Sefer Bereishis and Sefer Shemos might be more pedagogically appealing because of the various narratives, Chazal comment, “ohruvyc uexg,hu ohruvy utch,” Let pure souls come and occupy themselves with pure things.” Horav Moshe Swift, zl, elucidates Chazal’s words in the following manner. Torah is not merely a book of knowledge, it is a book of life. It is the source of life for our people. Its focus is not the brain, but rather the neshamah, soul. Torah penetrates the soul of a Jew…

Continue Reading

“When a man among you brings an offering to Hashem.” (1:2)

So begins the Sefer which deals with the korbanos. Some suggest that the korbanos raise the specter of needless killing, or reinforce primitive barbaric tendencies. Regrettably, such notions are based in the minds of those who seek to eliminate traditional Torah observance. In his Moreh Nevuchim, Rambam pursues an historical approach in order to explain the animal sacrifices. Surrounded by pagans on all sides, Bnei Yisrael might have desired to imitate the popular animal sacrifices and temple worship. Hashem responded by including these rituals in our own worship. Hashem marked clear and definite restrictions to define what is within the…

Continue Reading

“When a man among you bring an offering to Hashem.” (1:2)

Rashi explains that the Torah‘s uses the word Adam to allude to Adam Ha’Rishon. The first man was able to say that everything he offered up as a korban had no vestige of impropriety connected to it, since it all belonged to him. Likewise, when one offers a korban to Hashem, it may not be tainted by theft. It seems strange that we would need the lesson from Adam Ha’Rishon to teach us that a korban may not be derived through theft. In a pasuk in Yeshayah 61, the Navi “quotes” Hashem as saying, “I am Hashem who despises a…

Continue Reading

“But you did not call to Me, O’ Yaakov, for you grew weary of Me, O’ Yisrael.” (43:22)

One who serves Hashem with veracity and devotion does not experience this worship as a burden. To wear the yoke of Torah Judaism is an honor, a distinction, and a merit. It is like wearing a priceless gold crown, bedecked with the most precious jewels. Such a diadem is theoretically “weightless” because of its inestimatable value and the love the wearer feels for it. On the other hand, the Torah observance of some individuals is a result of external pressure. Some people have never had the opportunity to study the profundities of Torah or to reflect upon the beauty of…

Continue Reading

“And He called to Moshe and Hashem spoke to him from the Ohel Moed.” (1:1)

Chazal teach us that Hashem spoke to Moshe with a loud thunderous voice but that only Moshe could hear it. The voice broke off, however, before it left the confines of the Ohel Moed. This was not a lunb kue, low voice, but rather a jfc ‘s kue, a loud mighty voice of  Hashem. Yet, it never penetrated the walls of the Sanctuary. What was the purpose of this remarkable “voice”? On the one hand, inside the Ohel it was thunderous and mighty, yet no one heard it outside. If the purpose was only for Moshe to hear it inside…

Continue Reading

He shall offer an unblemished male; unto the door of the Ohel Moed he shall bring it, according to his will.” (1:3)

Rashi cites the Talmud in Eruchin 21 which derives from the seemingly superfluous word u,t (it) that they force him to fulfill his vow and bring the korban. I might infer that they force him to agree to bring the korban even against his will; therefore, the Torah states, ubmrk, “according to his will”. How is it possible to “force him” and yet have it remain “according to his will”? Chazal state that he is forced until he says  vmur hbt, “I am willing.” This statement is perplexing! What good is it if he is coerced against his will to…

Continue Reading

“And its innards and its legs he shall wash in water, and the kohen will make it all go up in smoke on the mizbei’ach (for) an elevation offering, a burnt offering of a sweet savor unto Hashem.” (1:9)

The Korban Olah is completely burnt on the mizbei’ach with nothing remaining for the kohanim. Horav Chaim Volozhin, z.l., suggests that this is essentially the reason that korabanos akum, sacrifices offered by gentiles, are considered olos. The gentile is not inclined to share any part of his sacrifice with the kohen. Rav Chaim applied this logic as a response to those malcontents who were disturbed by the fact that the meshulachim, tzeddakah collectors who canvassed communities on behalf of the Volozhin Yeshiva, received their salary by taking a small percentage of the contributions for themselves. He stated emphatically that such…

Continue Reading

“If a person behaves unfaithfully and sins unintentionally against any of Hashem’s holy things.” (5:15)

Me’ilah is a sin whereby one “removes” an article from the possession of the Mikdash without having direct benefit therefrom – i.e., giving it as a present or selling it to someone else. The sin of me’ilah is committed only if the individual does the said act b’shogeg, inadvertently. The perplexity of the laws of me’ilah is emphasized by the fact that an unintentional misuse of a holy object profanes it, while its intentional misuse does not, but rather permits it to retain its character of holiness. We find another enigma in halacha regarding the necessity for atonement for a…

Continue Reading

Subscribe To Our Newsletter

Join our weekly Peninim on the Torah list!

You have Successfully Subscribed!