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Home -> 5778 -> Shemini

וידם אהרן

Moshe Marcovich
In Shemini, 5778

And Aharon was silent. (10:3)

With two words, “And Aharon was silent,” the Torah presents its standard for confronting tragedy, for dealing with grief. While this spiritual plateau is reserved for the “Aharon Hakohens” of our People, it is vital that we understand the profundity of his reaction, to achieve an understanding of his response to this tragedy. In this way, we are able to develop a deeper appreciation of his greatness and we have a model of the sublime level of spirituality to which we should aspire. When a person is, lo aleinu (not on us), confronted with tragedy, he, by nature, seeks an…

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Home -> 5778 -> Shemini

וידם אהרן

Moshe Marcovich
In Shemini, 5778

And Aharon was silent. (10:3)

Aharon HaKohen received schar, reward, for his silence and acceptance of Hashem’s decree. As a result of his silence, Hashem rewarded him with a “private” detailing of the mitzvah/prohibition against Kohanim entering the Sanctuary after having imbibed an intoxicating beverage. We are taught that every punishment and reward coincides middah k’neged middah, measure for measure, with the sin or mitzvah that catalyzed it. What is the middah k’neged middah whereby Aharon’s silence led to a private hearing of the mitzvah? The Bais Aharon quotes Chazal (Berachos 60a), “One must bless on bad (sad) tidings, as he does on good (happy)…

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Home -> 5778 -> Shemini

ויאמר אל אהרן קח לך עגל בן בקר לחטאת

Moshe Marcovich
In Shemini, 5778

He said to Aharon: “Take for yourself a yearling calf as a sin-offering.” (9:2)

Various levels of atonement coincide with different transgressions. “One size fits all” does not fit all in reference to penance, because sins occur on various levels. Two people might commit the same act of infraction; yet, their modes of atonement are different. Although, on the surface, their sins may appear similar, Hashem gazes into the hearts and minds of the sinners and distinguishes between them. Aharon was commanded to bring a calf as a Korban Chatas, sin-offering, to let him know that, with this calf, Hashem would grant him atonement for his actions in creating the Golden Calf (Rashi). Klal…

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Home -> 5778 -> Tzav

השיבה שופטינו כבראשנה

Roberto Szerer
In Tzav, 5778

Hashivah shofteinu k’varishonah. Restore our judges as we had originally.

In the brachah of Hashiveinu, Return us, we asked Hashem for personal, individual teshuvah, return. Each Jew should find it in his heart to realize that he is distant from where he should be, from where Hashem wants him to be. The blessing of Hashivah shofteinu, Restore our judges, our leaders, is a plea for collective teshuvah, for all of Am Yisrael, wherever they may be spiritually, physically, geographically distant from Eretz Yisrael, to all come together as one nation, under Hashem, serving Him in a unified and united manner. We understand that it is all about leadership – from…

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Home -> 5778 -> Tzav

זאת התורה לעולה למנחה ולחטאת ולאשם ולמלואים ולזבח השלמים

Roberto Szerer
In Tzav, 5778

This is the law of the Elevation/burnt-offering, the meal-offering, the sin-offering and the inauguration offering, and the feast peace-offering. (7:37)

There are three forms/categories of korban, offering/sacrifice. This means that individuals from varied backgrounds and circumstances determine the category of korban which they offer. Horav Yosef Shalom Elyashiv, zl, explains the following Chazal (Midrash 3:5) which relates that King Agripas, who was quite wealthy, approached the Kohen in charge of the daily service and said, “I want to bring one thousand Olos (burnt-offering) today. I do not want anyone else to occupy the Mizbayach, Altar, other than me.” (Essentially, one thousand korbanos would preclude anyone else from bringing a korban.) Along came a poor man, and, in his hands, he…

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Home -> 5778 -> Tzav

אם על תודה יקריבנו

Roberto Szerer
In Tzav, 5778

If he shall offer it for a Thanksgiving-offering. (7:12)

a Korban Todah, Thanksgiving-offering, to express his gratitude to Hashem and as a manner of declaration that he acknowledges that no one other than Hashem saved him. Hakoras hatov, recognizing the benefits/good that we receive from others, is a critical mitzvah, quality, which defines a human being. One who is a kafui tov, denies the good that he receives, is deficient in humanness. It is a never-ending mitzvah which one cannot completely repay, because we do not know the complete extent of the benefit and consequences that we have received. Indeed, Horav Moshe Aharon Stern, zl, explains that it is…

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Home -> 5778 -> Tzav

אש תמיד תוקד על המזבח לא תכבה

Roberto Szerer
In Tzav, 5778

Fire shall be kept continually on the Altar; it shall not go out. (6:6)

In the standard calculation of the Jewish day, daytime follows night. We daven Maariv, the Evening Service, hence ushering in the new day. Shacharis, the Morning Service, is actually the second service of the day. In the Mikdash, Sanctuary, it was the reverse, with evening following daytime. The way of the world is that the symbolic evening precedes the symbolic day. This means, explains Horav Nissen Alpert, zl, that (most often), before man is privy to “light,” to see what becomes of his toil and labor, he must sit it out in “darkness,” wait in hope that his efforts will…

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Home -> Vayikra -> 5778

מקבץ נדחי עמו ישראל

Roberto Szerer
In 5778, Vayikra

Mekabeitz nidchei amo Yisrael

How was Avraham Avinu able to unite an entire world of committed pagans to accept the monotheistic belief? A world filled with idol worshippers, each devoted to a form of sheker, falsehood, left their idols and joined the ranks of believers. How did this occur? He showed them the truth. Someone who is living the life of a lie will eschew the lie as soon as the truth glares at him. Avraham taught the world the meaning of emes, truth. When they saw the truth, they realized the falsehood to which they had been adhering. Our Patriarch could have easily…

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Home -> Vayikra -> 5778

ואם זבח שלמים קרבנו

Roberto Szerer
In 5778, Vayikra

And if he will slaughter a peace-offering. (3:1)

Targum Onkeles defines the word zevach as “a holy slaughtering.” Indeed, the essence of a Korban Shelamim, Peace-offering, is fundamentally different from that of other korbanos. The average korban serves as a medium to serve Hashem. As part of this objective, the animal must be slaughtered, but the slaughtering is not the primary act of hakravah, offering. Unlike other korbanos, the act of shechitah, slaughtering, within the context of a shelamim, has greater significance. A Korban Shelamim is brought by a person who wants to eat mundane food. He wants elevated, consecrated food. When one partakes of a Korban Shelamim,…

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Home -> Vayikra -> 5778

וכל קרבן מנחתך במלח תמלח

Roberto Szerer
In 5778, Vayikra

You shall salt your every meal-offering with salt. (2:13)

You shall salt your every meal-offering with salt. (2:13) The Bris Melach, Covenant of Salt, which Hashem made with the earthly waters after He created a division between the waters above and the waters below, is the reason that salt is included in the Temple service. In his Elef HaMagen, Horav Eliezer Papo, zl, author of the Pele Yoeitz, writes that the words melach/timlach have the same letters as mechal/timchol, forgiveness. He comments that the greatest korban, sacrifice, one can bring before Hashem is to be maavir al midosav, voluntarily surrender his right (or feeling that he is right) to…

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