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And when Moshe went into the Ohel Moed that he might speak with Him, and he heard the voice speaking to him. (7:89)

Rashi notes that the word “medaber,” “speaking,” is similar to “misdaber,” in the hispa’el, reflexive form of the verb, implying that Moshe heard the voice of Hashem speaking to Itself.  Sforno expands on this idea, suggesting that actually Hashem “makes it known to Himself.” Thus, the voice that Moshe heard was actually an “overflow” of Hashem’s words.  In other words, the concept of Hashem “speaking” to Moshe is not of the same nature as that of conversation as between two people.  Hashem Yisborach “speaks” to Himself, so to speak, and Moshe “overhears” what is said. Horav Moshe Feinstein, zl, states…

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On the seventh day, the Nasi of Bnei Efraim, Elishama ben Amihud. (7:48)

The Torah devotes the end of the parsha to detailing the korbanos and gifts brought by the Nesiim for the Chanukas Ha’Mizbayach, dedication of the Altar.  Each of the twelve Nesiim brought an identical set of presents.  The Midrash addresses the connotations of each of the gifts.  Chazal make an intriguing statement concerning the gift of Elishama, the Nasi of Shevet Efraim.  They cite the pasuk in Tehillim 60:9, in which it is stated, “Efraim is the strength of my head.”  This is considered a reference to the Nasi of Shevet Efraim who brought his offering on Shabbos.  The Shem…

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From new or aged wine he shall abstain…all the days of his abstinence he is holy to Hashem. (6:3,8)

The Nazir is described as one who is “kadosh hu l’Hashem,” “holy to Hashem.”  He has the diadem of Hashem upon his head.  Why?  What did he do that is considered so significant that he warrants such exceptional praise?  True; he has prohibited himself from the pleasure of wine, but is that sufficient basis to elevate him to such a lofty level?  It is not as if he has accepted any sort of self-affliction upon himself, such as fasting, etc., just abstaining from wine.  Is that so impressive?  Horav Mordechai Gifter, Shlita, offers a profound response which we would do…

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A man or woman who shall disassociate himself by taking a Nazarite vow of abstinence for the sake of Hashem. (6:2)

The laws of Nazir are juxtaposed upon the previous chapter that dealt with the sotah, wayward wife.  Chazal derive from here that he who witnesses a sotah in her degradation should prohibit wine to himself by becoming a Nazir.  The sotah had given  in to her sensual passions and let her pursuit of physical pleasure overwhelm her responsibility as a wife, her obligation as a Jewess and her mandate as a human being.  Her experience indicates that when one is under the influence of the yetzer hora, evil inclination, he becomes easy prey to all forms of degeneracy.  Wine intoxicates…

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