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ועשית בגדי קדש... לכבוד ולתפארת

And you shall make vestments of sanctity… for glory and splendor. (28:2)

Some of us get carried away by the impression we develop based upon an individual’s attire.  In reality, it is difficult to ignore– or not be impressed by– one who is impeccably dressed, his clothing perfectly cut to his body’s form, the material and color drawing attention to the wearer’s position in life.  Our first impression is generally governed by outside appearances, of which clothing plays a leading role.  Of course, if the wearer opens his mouth and spews forth one foolish statement after another, our first impression will be impugned, and our next impression invariably overpowers it.  A wise…

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ויקחו אליך שמן זית זך כתית למאור

They shall take for you pure, pressed olive oil for illumination. (27:20)

“Pure, pressed”: only the oil which was designated for lighting the Menorah had to be the product of pressed olives – not crushed. The oil used for illumination must be quintessentially pure, without any sediment, in its original state.  Filtering later on is insufficient.  The oil must be pristine from its very beginning.  Thus, the oil was made by gently pressing the olive until only one drop emerged.  That drop was used for illumination. La’Yehudim haysah orah v’simchah v’sasson vikar, “The Jews had light and gladness, and joy and honor” (Megillas Esther 8:15).  Orah zu Torah, “Light, this is (the…

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ואתה תצוה את בני ישראל

Now you shall command Bnei Yisrael. (27:20)

V’atah – now you – this, of course, refers to Moshe Rabbeinu, whose name is not mentioned in this parsha.  Veritably, from the time he was born until Parashas V’Zos HaBrachah, in which his mortal self takes leave of this world, this is the only parsha in the Torah which does not mention Moshe’s name.  Chazal teach that this was by design.  When Moshe was interceding on behalf of Klal Yisrael, following the Eigal HaZahav, Golden Calf infraction, he told Hashem: “And now, if You would but forgive their sin! If not, erase me now from Your Book that You…

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והצרוע אשר בו הנגע... וטמא טמא יקרא... בדד ישב מחוץ למחנה מושבו

And the person with tzaraas in whom there is the affliction… he is to call out: “Contaminated, contaminated…” “He shall dwell in isolation; his dwelling shall be outside the camp. (13:45,46)

Horav Yehoshua Shklar, Shlita, writes that he heard from one of the contemporary Mashgichim an explanation why lashon hora is different than all other sins. When a person sins, it affects a certain part of his body. When a person slanders his fellowman, regardless of the nature of the slander, it affects the entire human being. The entire subject of the lashon hora has been transformed, diminished by the slander. For instance, if one were to allege that an individual was guilty of a sin – ie, theft, moral turpitude, ethical impairment – it is not just one specific point…

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נגע צרעת כי תהיה באדם והובא אל הכהן

If a tzaraas affliction will be in a person, he shall be brought to the Kohen. (13:9)

Someone who lives in the dirt, whose garments are perpetually soiled, does not comprehend the ruckus made over a stain on one’s shirt. Likewise, as Ramban explains, the parsha of negaim, plagues, applies only when Klal Yisrael is shleimim b’Hashem, whole, perfect with the Almighty, when the Ruach Elokim, Spirit of G-d, is always over them. It is then that they must maintain a pristine attitude and appearance in the external semblance of body, apparel and abode. Sforno writes that it is the Kohen, the spiritual mentor and exemplar of the Jewish People, who determines the viability of the plague…

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וראה הכהן את הנגע בעור הבשר... וטמא אתו

And the Kohen shall look at the mark in the skin… and (he will) pronounce it unclean. (13:3)

One cannot study the laws of tzaraas and the reason for their occurrence and not be filled with pride that he is a Jew. Other religions pay lip service to social graces, human decency, and ethical behavior. Nonetheless, they are not part of their corpus of laws. One is encouraged to be ethical, distance himself from avarice, not commit social sins, but if he does, it is not the end of the world. Imagine censuring a politician for lying! We would have no government! On the other hand, our Torah’s inclusion of Hilchos Negaim, laws concerning plagues, indicates that Hashem…

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ובמלאת ימי טהרה לבן ולבת

Upon completion of the days of her purity for a son or for a daughter. (12:6)

The term “son” or “daughter” denotes a stronger, more definitive relationship than that implied by referring to a child as either one’s male or female offspring. A son is the product of a viable, strong relationship, part of a legacy, who serves as a link in a generational chain. He identifies with his parent as the product of a relationship forged on the principles of devotion to a Higher Power, to Hashem. “Son” or “daughter” indicates pedigree. Thus, we call attention to the fact that previously, in pesukim 2 and 5, the Torah refers to the woman’s offspring as a…

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וענו ואמרו ידינו לא שפכה את הדם הזה ועינינו לא ראו

They shall speak up and say, “Our hands have not spilled this blood, and our eyes did not see.” (21:7)

Obviously, no one suspects the elders of participating in the murder of the individual whose corpse was found in the field. Rashi explains that they mean to say that they were unaware of this traveler and had no part in allowing him to go on his way, lonely, without food or escort. We derive from this statement that had they been aware of his presence and need, they would have been guilty of neglecting another Jew, so that there would be blood on their hands. This is the extent of responsibility demanded of a leader. Maharal m’Prague observes that the…

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הוא ינוס אל אחת הערים האלה וחי

He shall flee to one of these cities and live. (19:5)

The purpose of the city of refuge was to protect the inadvertent murderer from the wrath of the goel ha’dam, redeemer/close relative, who seeks to avenge the death of his relative. The word v’chai, “and live,” has a powerful connotation. Chazal teach (Makkos 10b), “If a student goes into exile, his rebbe goes with him; if a rebbe goes into exile, his yeshivah goes with him. Avid lei midi d’tihevei lei chiyussa, “Provide him with arrangements that will enable him to live.” Apparently, another rebbe would not suffice. The inadvertent murderer requires his personal rebbe from whom he had been…

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והיתה עמו וקרא בו כל ימי חייו... לבלתי רם לבבו מאחיו

It shall be with him and he shall read from it all the days of his life… so that his heart does not become haughty over his brethren. (17:19,20)

Arrogance is an indication of a defective character. Arrogant people are (often) those who failed to be recognized and respected by others who are important to them. Their solution is to lord it over others to whom they feel superior, thus receiving acknowledgment by force. Most often, the arrogant person has nothing about which to be haughty. It is like air puffed into an empty container. When it dissipates, the container returns to its original vacuous state. Having recently read a “confession” of a “once” arrogant person (the “pin” that releases the air had allowed him to finally see his…

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