Join our weekly Peninim on the Torah list!

  • Reset

Home -> 5778 -> Beha'alosecha

והמן כזרע גד הוא... והיה טעמו כטעם לשד השמן

Moshe Marcovich
In Beha'alosecha, 5778

Now the Manna was like coriander seed… and its taste was like the taste of dough kneaded with oil. (11:7,8)

The manna which descended daily from Heaven had varied tastes – as described by the Torah. In Shemos 16:4, it is referred to as bread from Heaven, with a taste “like a cake fried in honey” (ibid 16:31). Here it is described as having the taste of dough kneaded in oil. The Talmud Yoma 75b explains that for the young, it tasted like bread; for the elderly, it was like oil; and for the infants, its taste was similar to honey. These three tastes seem to contradict an earlier statement made by the Talmud (75a) that a person who ate…

Continue Reading

Home -> 5778 -> Beha'alosecha

ויהי העם כמתאוננים רע באזני ד' וישמע ד'

Moshe Marcovich
In Beha'alosecha, 5778

And the nation was complaining; and it was bad to Hashem’s ears. And Hashem heard. (11:1)

Simply, the pasuk teaches that the Bnei Yisrael complained, moaning about the long journey through the wilderness which was forced upon them. They were not happy about it, and their complaints reached Hashem’s “ears.” This led to Hashem’s punitive response to their complaining. The Chasam Sofer offers an alternative approach to these pesukim. Understandably, describing Hashem in anthropocentric terms – such as eyes, ears, hands – is purely figurative, since Hashem has no physical form. The nation (at this point) believed in the figurative “eyes” of Hashem, accepting that He sees everything. They also accepted the figurative “hand” of Hashem,…

Continue Reading

Home -> 5778 -> Beha'alosecha

ויהי בנסוע הארון

Moshe Marcovich
In Beha'alosecha, 5778

When the Aron would travel. (10:35)

The well-known pesukim, which are recited when the Torah is removed from the Aron Kodesh, are placed in our parsha and are separated from the rest of the parsha by two inverted nuns. Chazal (Shabbos 115b) teach, “Hashem placed a symbol before and following these pesukim in order to underscore that this is not the rightful place for these pesukim to be recorded in the Torah.” The more appropriate place is in Parashas Bamidbar where the Torah records the nation’s masaos, journeys. Why were they placed here? Chazal explain that the Torah seeks to differentiate the first puranios, punishments, from…

Continue Reading

Home -> 5778 -> Naso

זאת חנוכת המזבח ביום המשח אתו מאת נשיאי ישראל

Moshe Marcovich
In Naso, 5778

This was the dedication of the Altar, on the day it was anointed, from the Princes of Yisrael. (7:84)

The Torah has just enumerated in detail the offerings of each Nasi, Prince/leader. Twelve Nesiim each brought identical offerings. Yet, the Torah chose to detail each Nasi – offering separately. The Rambam explains that while each Nasi brought the same offering, his machshavah, thought – process and reasoning, for arriving at the decision to bring this specific korban was distinct from that of any other Nasi. Their conclusions were identical; their machasvos, however, were different. Thus, the Torah follows the thought process. Why? Does it make a difference how they all arrived at the same decision concerning what to offer?…

Continue Reading

Home -> 5778 -> Naso

ויהי המקריב ביום הראשון את קרבנו נחשון בן עמינדב למטה יהודה וקרבנו קערת כסף אחת

Moshe Marcovich
In Naso, 5778

The one who brought his offering on the first day was Nachshon ben Aminadav, of the tribe of Yehudah. (And) His offering was: one silver bowl. (7:12,13)

Concerning Nachshon ben Aminadav’s korban, offering, the Torah adds the prefix vav, and (and his korban). The vav ha’chibur, connecting vav, is present to connect the word to the previous sentence. Since Nachshon’s korban was the first offering brought by the Nesiim, the vav is superfluous. It should have said simply korbano, his korban. The Daas Zekeinim miBaalei HaTosfos explain that the Torah wrote this way in order to circumvent the possibility of Nachshon becoming haughty due to his being the first Nasi to bring a korban. Thus, the Torah wrote v’korbano, and his korban, as if to say –…

Continue Reading

Home -> 5778 -> Naso

וזאת תורת הנזיר ביום מלאת ימי נזרו... והקריב את קרבנו לד'... וכבשה אחת בת שנתה תמימה לחטאת

Moshe Marcovich
In Naso, 5778

This shall be the law of the nazir: on the day his abstinence is completed… He shall bring his offering to Hashem… one unblemished ewe in its first year as a sinoffering. (6:13,14)

The nazir completes the time limit of his own abstinence and brings varied korbanos. One of the nazir’s korbanos is a chatas, sin-offering. The Ramban explains that the nazir is considered a “sinner” solely because he ended his vow of abstinence. Having achieved such a lofty spiritual perch he should have remained there, ensconced in spirituality. Why did he leave? Why did he return to a mundane life? Once a person takes a giant step forward/upward, he indicates that he is special. Why not stay in that position? Returning is an indication of weakness, warranting a sin-offering. Ish or isha…

Continue Reading

Home -> 5778 -> Naso

'איש או אשה כי יפלא לנדר נדר נזיר להזיר לד

Moshe Marcovich
In Naso, 5778

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

A Nazir seeks to dissociate himself from an environment which he feels is filled with temptation. It does not mean that he is weak. On the contrary, he is realistic, understanding that society presents blandishments that are not conducive to spiritual growth. The laws of nazir are juxtaposed upon the laws of sotah, the wayward wife. Chazal derive from here that one who observes a sotah in her degradation should prohibit himself from wine by taking a nazirite vow. The profligate behavior of the sotah is reflective of a woman who has allowed her sensual passions to partner with her…

Continue Reading

Home -> Bamidbar -> 5778

ואתה הפקד את הלוים על משכן העדת ועל כל כליו ועל כל אשר לו

Moshe Marcovich
In 5778, Bamidbar

You shall appoint the Leviim over the Mishkan of the Testimony, over all of its utensils and everything that belongs to it. (1:50)

The Leviim were first appointed to their service in the Mishkan, and later they were counted. Why were they not counted immediately, like the rest of Klal Yisrael? The Shach explains that had they been counted prior to receiving their positions, they might have become disheartened by their census in proportion to the rest of the nation. There were only twenty-two thousand Leviim from the age of thirty days, in comparison with much larger numbers for each tribe – who were counted from the age of twenty years old. Once they were given their lofty positions serving in the Mishkan,…

Continue Reading

Home -> Bamidbar -> 5778

כל יצא צבא בישראל תפקדו אתם לצבאתם אתה ואהרן

Moshe Marcovich
In 5778, Bamidbar

Everyone who goes out to the legion in Yisrael – you shall count them according to their legions, you and Aharon. (1:3)

Tifkedu osam, count them. The root of tifkedu is pakod, which means to appoint. While it does have other connotations, its root (as explained by Ramban) usually has the implication of concern for something or taking cognizance of the individual under discussion. It can be used as “remember,” as in “Hashem remembered Sarah” (Bereishis 21:1) or U’b’yom pakdi u’pokaditi aleihem, “And on the day that I make My account, I shall bring their sin to account against them” (Shemos 32:34), following the sin of the Golden Calf. Ramban feels that in the context of the census, pakod implies that the…

Continue Reading

Home -> Bamidbar -> 5778

תפקדו אתם לצבאתם אתה ואהרן

Moshe Marcovich
In 5778, Bamidbar

You shall count them according to their legions – you and Aharon. (1:3)

Hashem commanded Moshe Rabbeinu and Aharon HaKohen, working together with the tribal leaders, to take a census of all males over the age of twenty. Rashi and Ramban offer reasons for making the census at this point. One of the reasons offered by Ramban is particularly striking. Each member of the nation had an inherent right to benefit from the personal attention of Moshe and Aharon. What is a better opportunity for such interaction than a census in which each Jew would come before these two leaders and, after telling them his name, be counted as an individual of personal…

Continue Reading

Subscribe To Our Newsletter

Join our weekly Peninim on the Torah list!

You have Successfully Subscribed!