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כמעשה ארץ מצרים אשר ישבתם בה לא תעשו וכמעשה ארץ כנען אשר אני מביא אתכם שמה לא תעשו

Like the practice of the Land of Egypt in which you dwelled do not do; and do not perform the practice of the Land of Canaan to which I will bring you. (18:3)

The Toras Kohanim derives from the words, yishavtem bah, “in which you dwelled,” that Egypt was the most morally bankrupt nation (followed by the Canaan), specifically because the Jews lived there. Likewise, the moral turpitude of the Canaanim plunged even lower as a result of its Jewish conquerors/inhabitants. This statement begs elucidation. One would think that the moral standard which the Jews set should have served as an example for these pagans to emulate. Instead, Chazal indicate that they became worse. Why? In his commentary to Toras Kohanim, the Raavad writes: “This means: as a result of the sin of…

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הוכח תוכיח את עמיתך ולא תשא עליו חטא

You shall reprove your fellow and you shall not bear a sin because of him. (19:17)

The Bialystoker Maggid, zl (cited by Horav Gedalya Schorr, zl), posits that we have two forms of tochachah, rebuke. In one instance, the rebuker chastises his fellow, saying, “How could you commit such a sin?” Another scenario has the rebuker challenging his fellow, alleging, “Who are you (who do you think you are) to have the audacity to commit such a grave sin?” In both instances, the rebuker is magnifying the sin and making it greater/larger than the sinner. He is either too small or the sin is too large, but, in any event, the offense is greater than the…

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ואהבת לרעך כמוך

Love your fellow as yourself. (19:18)

Rashi quotes the well-known dictum of Rabbi Akiva, “Zeh klal gadol baTorah:  “This is a great principle of the Torah.” Why is the word “baTorah” added? It would be sufficient to have said simply, “This is a great principle.” The Chasam Sofer explains that the principle of loving one’s fellow kamocha, like yourself, is specifically baTorah, concerning Torah study and other spiritual pursuits. Regarding physical pursuits, one’s personal needs precedes those of his fellow. There is a case in Chazal in which Rabbi Akiva seems to underscore the difference between spiritual pursuits and physical pursuits with regard to helping one’s…

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איש איש מבני ישראל אשר יתן מזרעו למלך מות ימות עם הארץ ירגמהו באבן ואם העלם יעלימו עם הארץ את עיניהם מן האיש ההוא בתתו מזכעו למלך לבלתי המית אתו... ושמתי את פני באיש ההוא

Any man from Bnei Yisrael… who shall give of his seed to Molech (Idol) shall be put to death; the people of the land shall pelt him with stones. But if the people of the land avert their eyes from that man when he gives from his offspring to molech, not put him to death – then I shall concentrate My attention upon that man. (20:2,4,5)

Chazal identify a number of ambiguities concerning the pshat, explanation, of this pasuk. We will focus on two of them. The second pasuk states: “But if the people of the land avert their eyes… not to put him to death.” Why are the Jewish people referred to as am ha’aretz, “people of the land”? This vernacular suggests that their primary focus is to settle the land. Second; what is the meaning of the phrase “not to put him to death”? Why not simply say:  “they will not kill him”? The pesukim concerning the Molech debacle are unusually redundant. The Tevuos…

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בגדיו יהיו פרומים וראשו יהיה פרוע

His clothes shall be rent, his head shall be wild. (13:45)

It is vital that people recognize that the metzora, spiritual leper, is impure, and, as a result, people will veer away from him. The Sefer HaChinuch explains the source/root of this mitzvah. (Not a reason, because reasons are not given for mitzvos. Mitzvos are mandated, and only Hashem knows the true reason.) The metzora should take his distancing from his people as an example for his neshamah, soul. A person is distanced from all good as a result of his sin, in order that he be inspired to repent from his evil way. As a result of his slanderous speech…

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בדד ישב מחוץ למחנה מושבו

He shall dwell in isolation; his dwelling shall be outside the camp. (13:46)

Someone comes over and says, “Have you heard the latest about Moshe?” (Fictitious name) The perfect response, as noted by the Baalei Mussar, Ethicists, is: “Let me ask you a simple question. Did you make it your business to run the information (concerning Moshe) through your three sieves?” “What three sieves?” you ask. “Well, the first sieve is the one of emes, truth. Are you absolutely certain that what you are about to say is true?” At this point, the individual who was about to share a nice bit of information hesitates and says, “I heard it from someone whom…

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כי תבואו אל ארץ כנען ... ונתתי נגע צרעת בבית ארץ אחוזתכם

When you arrive in the land of Canaan… and I will place a tzaraas affliction upon a house in the land of your possession. (14:34)

A well-known Rashi teaches that the news concerning a plague of tzaraas appearing on one’s house was to be taken with a grain of salt. While at first it seems tragic that one should suffer the loss of his home, there was a rewarding caveat to the destruction of the house. When the Canaanim heard of the impending arrival of the Jews into the land which they had inhabited, they hid their treasures in the walls, so that the Jews would not benefit from them. Now that the house was destroyed, the concealed places revealed all of the hidden treasure….

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ובא אשר לו הבית... והבא אל הבית ... יטמא

The one to whom the house belongs shall come… (14:35) Anyone who comes into the house…shall be contaminated (14:46)

A house that has a tzaraas plague, appear on its structure is rendered tamei, ritually contaminated. This is a miraculous phenomenon which occurs only in Eretz Yisrael. If it does not disappear, the walls – and, at times, the entire structure – is demolished. Initially (Ramban), tzaraas on a house is Hashem’s subtle rebuke to its owner. Something is amiss in his behavior. The house is his first warning. Hashem first afflicts (he who is deserving) something outside of his body. If he does not listen to the message and positively alters his demeanor, the ailment will spread to his…

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ויאמר משה אל אהרן קרב אל המזבח ועשה את חטאתך ואת עלתך וכפר בעדך ובעד העם

Moshe said to Aharon: “Come near to the Altar and perform the service of your Sin-offering and your Olah-offering, and provide atonement for yourself and for the people.” (9:7)

Aharon HaKohen was reluctant to approach the Mizbayach, because he was ashamed of his role in the creation of the eigal ha’zahav, Golden Calf. Moshe Rabbeinu attempted to assuage his perceived guilt and apparent shame, saying, “Why are you embarrassed? It is for this reason that Hashem chose you to be the Kohen Gadol, High Priest.” Simply, this means that Hashem chose Aharon to fill the position; therefore, he must execute the service. It is not an optional, arbitrary position. It is mandatory. Alternatively, the Degel Machane Efraim explains that it was specifically Aharon’s sense of shame and inadequacy that…

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ויהי ביום השמיני קרא משה לאהרון ולבניו ולזקני ישראל

It was on the eighth day, Moshe summoned Aharon and his sons, and the elders of Yisrael. (9:1)

The command to bring the offerings was for Aharon HaKohen alone. Why were the Zekeinim, Elders, included in the summons? Rashi explains that Moshe Rabbeinu wanted the Elders to hear for themselves that Hashem had elevated Aharon to the position of Kohen Gadol, High Priest. They should not suspect that Aharon had seized it for himself, or that Moshe had played favorites and given it to his older brother. Partiality, especially toward close relatives, has a way of raising people’s ire. To assuage the situation and clear the air, Moshe stated that it was Hashem’s command. It is certainly true…

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