Rashi explains, regarding Moshe’s death that only the males wept, in contrast to Aharon’s death when all the people mourned. This is because Aharon pursued peace, making peace between man and his follow man, and between husband and wife. It seems puzzling that the Torah should belittle Moshe in its culmination. The Or Hachaim explains that the contrast in mournings was due to Klal Yisroel’s having an immediate successor to Moshe upon his passing. Since they were not left leaderless, the impact of Moshe’s passing was not as noticeable. However, with Aharon’s demise, as his son Elazar replaced him…
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Rashi explains that there were many steps to traverse, but Moshe covered that distance with one step. It seems strange that Moshe in the last few moments of his existence would seek to expedite his demise. How did he permit himself to cover that distance in seconds? Had he delayed even a few moments, he may have had the opportunity to perform another mitzvah, or to review another halacha. Is it possible that because of his devotion to honoring and adoring the mitzvah that he would hasten his death? If that is true we can then extrapolate the importance…
The word “morasha” (inheritance) is traditionally applied to the concept of Torah. By definition, this means that the Torah is to be viewed as Am Yisroel’s inheritance, which is transmitted from one generation to another. We may suggest another interpretation here. The concept of “kehillah” (congregation) has been misconstrued by many to mean that any assemblage of Jews, whatever its philosophic persuasion, is considered a Kehillas Yaakov. A Torah Kehilla must be founded and based on Torah principles which have been transmitted throughout the generations. This is the posuk’s message. The “Kehillas Yaakov”, the congregations of Yaakov should be viewed…