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“And the son of an Israelite woman went out… and he was the son of an Egyptian man. And the son of an Israelite woman pronounced the Name of Hashem and blasphemed… and the name of his mother was Shlomis Bas Divri…” (24:10,11)

Horav S.R. Hirsch, z.l., notes that the Torah mentions the mother’s name only after the son had sinned. Prior to his sin, he is referred to simply as “the son of an Israelite woman.” The Torah mentions the mother’s prior immorality in light of the sin performed by the son. Without the mother’s immoral behavior, such an outbreak of un-Jewish depravity would never have occurred. Shlomis’ anonymity would have been secured. After her son’s transgression, however, it became evident that only the mother’s immoral relationship with an Egyptian could have nurtured such miscreant behavior among Klal Yisrael. The horror of…

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“And you shall not desecrate My holy Name, and I should be sanctified among the Bnei Yisrael.” (22:32)

The pasuk contains the solemn admonition against profaning Hashem’s Name, as well as the positive precept to sanctify His Name. The Torah commands us to sanctify and exalt Hashem’s Name by the very nature of our moral conduct. The passive application of “Kiddush Hashem” through martyrdom is also implied. We are mandated to sanctify His Name through life and through death. This mitzvah is to become an inherent component of our personality. Such supreme dedication to Hashem had been a beacon of inspiration to us throughout the generations. In our own times, during the period of the Holocaust, the spiritual…

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“And you shall count for you from the morrow after shabbos seven complete sabbaths (weeks) it shall be.” (23:15)

Horav S.Y. Zevin, z.l., offers a novel homiletic exposition of this pasuk. When one counts something, he indicates his esteem for the particular object. Indeed, at the beginning of Sefer Bamidbar, Rashi states that Hashem counted Bnei Yisrael a number of times because of His great love for them. The days and years of one’s life should likewise be important in one’s eyes. One should value every moment of life and appreciate its true meaning, “so that we do not struggle in vain nor produce for futility” (Isaiah 65:23). Those moments which have passed are no longer accessible to us….

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“And Hashem said to Moshe speak unto the Kohanim, the sons of Aharon, and say unto them, none shall make himself unclean through contact with the dead.” (21:1)

The Kohanim were admonished not to come in contact with the dead, since this would render them unfit to perform the avodah. This rule was relaxed only in a situation which involved close relatives. Chazal explain the redundancy of the word ,rntu rnt by stating that it was a special directive to the Kohanim that the adults must instruct the young. It seems enigmatic that the Torah places emphasis upon teaching the young, while specifically discussing contact with the dead. We suggest that there is a special message to be gleaned from this pasuk. During moments of personal grief one…

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