The above pasuk is chilling –describing tragedy upon tragedy.  A young woman ostensibly raised in a refined, hallowed Torah home goes off the derech, acting out her rebellion with acts of moral turpitude.  How does such a moral collapse occur – especially in such a family?  If I may use my writer’s license, I suggest a homiletic rendering of this pasuk/incident.  Several questions surface upon reading the text.  First, why does the Torah state that she desecrates her father?  It is the sacred institution of Kehunah that she profanes.  She is dragging the Priesthood through the mud – not her…

A passage in the Talmud (Yoma 86A) illuminates the concept of Kiddush Hashem, but also insinuates that we can view dereliction as a chillul Hashem, desecration of Hashem’s Name.  “What do people say about an individual who reads, learns and serves talmidei chachamim, Torah scholars, and handles all his relations (business, etc.) with his fellow man with emunah, faith, and makes sure his manner of speech is b’nachas, soft and pleasant? Fortunate is his father who taught him Torah/Fortunate is his Rebbe who taught him Torah. Look at so and so who studied Torah, and (as a result) his demeanor…

We have no shortage of enjoinments concerning the Yom Tov of Pesach.  We are often reminded to remember the Exodus from Egypt.  Indeed, it is a daily part of our Shema Yisrael and a component of our Tefillah.  On the night of Pesach, things change when we engage in an exclusive and intensified zeicher l’yetzias Mitzrayim, remembrance of the Exodus.  The commentators distinguish between the sippur, relating, the story of yetzias Mitzrayim. On Pesach night, in a family setting, we relate and explain the story, allowing for everyone at the seder table to listen, add and be a part of…

The tragic deaths of Nadav and Avihu, Aharon HaKohen’s eldest sons, on the day which would have been the most auspicious of their lives, leaves the reader with serious questions. The answers to these   questions are elusive. Chazal detail a list of “sins” attributed to these two tzaddikim – infractions which are endemic to the exalted spiritual level which they had achieved.  Nonetheless, we seek some kind of explanation.  We will focus on one such sin and apply its explanation to their behavior, which will result in enlightening us concerning the rest of the “shortcomings” attributed to them.  Chazal…

The mitzvos were given for the sake of life – not death.  Thus, if fulfilling a mitzvah entails danger to one’s life, such as pikuach nefesh— life-threatening issues which must be carried out on Shabbos – we act accordingly to prolong the individual’s life.  Chiddushei HaRim has a notable homiletic twist on the exhortation of V’chai ba’hem, as reference to our attitude toward mitzvah observance (and life in general). We are commanded to perform mitzvos with zest, vigor and enthusiasm, as if they are our source of life.  Perhaps, we can extrapolate and say that the area of life which…

To love one’s fellow as if he were loving oneself is much more than a guideline/criterion for governing interpersonal relationships. It is, in fact, the Torah’s definition of true love.  Conditional love, selective love, self-serving love, is not love.  It may resemble affection, but it is a far cry from satisfying the Torah’s criteria.  It is only when one achieves love that is kamocha mamish, truly as oneself, with the same sensitivity, concern and respect that one accords his own needs, does the term ahavah have true meaning.  Anything less, simply misses the target, as it is a pale imitation…

Parshios Tazria/Metzora deal almost exclusively with the laws pertaining to negaim, spiritual plagues, of which tzaraas is most prominent.  These are physical manifestations which represent spiritual flaws in the character of the afflicted person.  Thus, it begs elucidation that Parshas Tazria begins with the laws of tumas yoledes, the spiritual contamination of a woman who gives birth, followed by the exhortation to perform the bris milah on the eighth day of the infant’s life.  How do bris milah and the laws of tzaraas align?  Perhaps the laws surrounding bris milah and its underlying hashkafah, outlook, give us a glimpse into…

Since Parshios Tazria/Metzora address physical manifestations of spiritual maladies, it was suggested that it would be an opportune time to address both the Torah’s and Chazal’s exhortations concerning taking care of one’s health.  The immediate reaction will probably be, “What do health issues have to do with a commentary on the parshah?”  This is probably a good question.   Due to the importance of reminding everyone that we were placed on the world to serve Hashem, and sick people find it challenging to properly serve Him. It would be prudent for an individual to address his known and even unknown health…

On what should have been the most exalted and auspicious day of Aharon HaKohen’s life – the inauguration of the Mishkan with Aharon as the Kohen Gadol, alongside his sons who would serve as Kohanim –he was stunned by the sudden (what appeared to be) inexplicable and devastating loss of his two sons.  They did not just die.  They were struck by a Heavenly conflagration which burned from within, leaving their bodies intact.  The Torah describes Aharon’s heroic response: no response, Va’yidom Aharon; “And Aharon was silent (actually mute).” Prior to attempting to explain Aharon’s response and from where he…

The Torah praises Aharon HaKohen’s silence in the face of tragedy.  What distinguishes silence from speech?  Should Aharon not have eulogized his two sons for all the exemplary qualities they possessed?  Should he not have wept copious tears over the terrible personal and communal loss of two such shining stars?  Horav Aviezer Piltz, shlita (Rosh Yeshivas Tifrach), explains that, when Moshe Rabbeinu said, B’keruvai Ekadesh v’al pnei kol ha’am Eichabed; “I will be sanctified through those who are nearest to Me, thus, I will be honored before the entire people” (ibid 10:3), Moshe responded, “I knew that the Mishkan would…

Every once in a while, I write a d’var Torah as a public service, an area from which we may all benefit.  The Rambam (Hilchos Bi’as Mikdash 2:5) writes: “A Kohen who leaves the Bais HaMikdash during the Avodah, while he is preparing the sacred service, may be punished by death – regardless of his position – be it Kohen Gadol or Kohen Hedyot.  He derives this from the above pasuk, adding that one should not forsake the sacred service and run out as if in a rush, confused or disturbed.  Furthermore, even if he hears news (death of a…

In the event that there happens to be blood from a korban olah and blood from a korban chatas that require zerikah, application, on the Mizbayach, Altar, that of the Chatas, sin offering, is applied first, since the zerikah, application, on the Mizbayach, Altar, that of the Chatas, sin offering, is applied first, since the Chatas atones for more grievous sins than does the Korban Olah.  Furthermore, Chazal (Zevach 89A) liken the sin offering to an intercessor who appeases someone who has been wronged, and the olah is like a gift given to a person after the fact, as a…

A KorbanTorah, thanksgiving offering, is brought by the beneficiary/survivor of a life-threatening crisis.  Chazal (Berachos 54b) break this obligation down into four categories: yordei ha’yam, those who have crossed the sea; holchei midbaros, those who have traveled the wilderness; choleh she’ nisrapeh, those who have been healed from serious illness; and chavush she’yotzei mi’bais ha’assurim, those who have been released from captivity.  Obviously, the obligation for gratitude exceeds these four cases, but they serve as primary examples. On a practical level, the Torah instructs the individual who brings the korban to prepare a large, festive meal, and invite all of…

Chazal teach that one who has been saved from danger is obligated to bring a korban todah.  Unlike most korbanos, the todah was accompanied by forty loaves of bread which had to be eaten within a single day and night.  The abundance of food and the compressed time frame virtually required that others be invited to share in the meal.  The Torah, in effect, mandated publicity. Some people enjoy the attention they receive when everyone is patting them on the back and wishing them well.  Others are private people who shun the public limelight and view attention-grabbing as showboating, grandstanding….

Chazal (Midrash Rabbah) note that Moshe Rabbeinu actually had ten names, but he is called Moshe, which was the name which Pharaoh’s daughter gave to him.  Va’tikra shemo Moshe, va’tomer ki min ha’mayim meshisuhu; “She called his name Moshe, as she said, ‘For I drew him from the water’” (Shemos 2:10).  It is a great name which recalls the most memorable event in the life of Bisyah, Pharaoh’s daughter.  Linguistically, however, the name appears enigmatic.  If Moshe was drawn from the water, he should have been called Mashui, not Moshe.  The name Moshe implies the future tense, one who will…

The Midrash underscores the fact that Moshe Rabbeinu had ten names.  Hashem called to Moshe, summoning him by the name which Bisyah bas Pharaoh had given to him.  This is not the first time that the Torah mentions his name.  Why does the Midrash choose Vayikra el Moshe as the place for commenting about Moshe’s name?  Perhaps it is the textual relationship – Vayikra, He called, with the naming of Moshe by Bisyah, Vatikra shemo Moshe (Shemos 2:10).  The kriah, calling out by Hashem, could be viewed as official confirmation of Bisyah’s kriah in naming him. In any event, the…

Asher is translated as “when,” alluding to the fact that it happens that even the high and mighty leader sins.  Chazal further translate it as being connected to ashrei, fortunate. This motivates Chazal to assert that a generation whose leader seeks atonement for his unintentional sins is fortunate, because this means that he will surely repent his intentional sins.  Chazal underscore the good fortune of a nation whose leader concedes and seeks atonement for his fallibility.  On the one hand, this is an enviable character trait – one to which more leaders should ascribe – but, at the end of…

Noticeably, Hashem first issued the command to build the Mishkan in Parshios Terumah and Tetzaveh. In Parashas Ki Sissa, He reiterated the laws of Shabbos.  Moshe Rabbeinu, on the other hand, begins Parshas Vayakhel with the laws of Shabbos. Afterwards, he gives a recounting of the construction of the Mishkan.  Why did Moshe alter from Hashem’s derech, way?  Gur Aryeh explains that Moshe did not relate all the laws of the Mishkan at one time, but rather, over a few days.  He feared that, if he did not complete delivering the laws before Shabbos, they – not knowing that the…

The outpouring of financial support for the Mishkan was overwhelming.  They could not stop the people from donating.  This is an anomaly in the world of fundraising.  Anyone who has ever attempted to raise funds for a worthy cause will agree that it is often like pulling teeth.  Some give more readily than others, but, for most people, separating themselves from the contents of their wallets requires real effort.  Yet this reality did not play itself out during the appeal for the Mishkan.  Then, everyone came forward immediately.  Not only did they give willingly, they gave to the point that…

Rashi notes the redundancy of the word Mishkan.  He explains that the two words allude to the Mishkanos, which were taken from us.  In a play on words, the letters of mishkan can also be read as mashkon, collateral.  Chazal intimate that the two Batei Mikdash are collateral for the sins committed by the nation, and Hashem took them from us until that time that we repent and deserve its return.  The obvious question is: It was the Bais HaMikdash that was destroyed, not the Mishkan.  It is related that Horav A. Mishkovsky, zl, explained that, in the Bais HaMikdash,…

We were blessed with the presence of a Sanctuary in our midst during three periods in Jewish history.  The period of the Mishkan lasted until the first Bais HaMikdash.  The first Bais HaMikdash was followed seventy years later by the second Bais HaMikdash.  While the two Batei Mikdash were eventually destroyed, the Mishkan remained eternal. Just because it is not in our immediate environs does not mean it is not secure in a Heavenly sphere.  Furthermore, as noted by Chazal (Shabbos 21B), it is prohibited to derive pleasure from the neiros, lights.  In his commentary to the Gemora, the Rav…

What did Moshe Rabbeinu say to them?  What b’rachah, blessing, did he give them?  Yehi ratzon she’tishreh Shechinah, b’maaseh ye’deichem;  “May it be the will of Hashem that the Shechinah rest upon your handiwork.”  This blessing begs elucidation.  A blessing adds benefit; it elevates; it aspires for more.  The Mishkan was built already, the work of Bnei Yisrael complete.  Its entire purpose was for the Shechinah to rest on it.  What is the purpose of the b’rachah? Horav Boruch Dov Povarsky, Shlita, explains that the Mishkan was a spiritual edifice.  It manifested itself in material/physical components, but its essence was…

Midrash Tanchuma (Parshas Ki Sissa) sets forth the notion that the machatzis ha’shekel, coin which every Jew had to donate, was to atone for the sin of the Golden Calf.  The Midrash says that the nations of the world declared, “A nation that heard at Sinai: A) I am Hashem, your G-d, followed by B) You shall not recognize the gods of others.” In spite of this, after only forty days, the people created the Golden Calf.  How could Hashem welcome them back?  This was no ordinary sin, but a grievous, flagrant act of unfaithfulness.  Chazal liken this to a…

Yehoshua gave everything up in order to be in the tent of Torah.  As a result, he earned the position as Moshe Rabbeinu’s primary disciple and eventual successor. Many believe that leadership is simply a matter of being in the right place at the right time.  In Torah, however, leadership goes far deeper.  Torah leaders are those who have proven themselves worthy of such responsibility – a position that can only be earned through dedication to, and toil in, Torah.  It is cultivated in the bais hamedrash, through long hours of study, presence, and commitment, not by worldly acumen or…

Moshe Rabbeinu requested that the ways in which Hashem conducts the world be revealed to him.  Chazal (Berachos 7A) explain that he had a specific question which was pressing him, a question that has stumped every human: “Why is it that the righteous (will at times) suffer and the wicked (will at times) prosper?”  Veritably, this is a question that only plagues mortals.  Those whose neshamos have departed this world are privy to a supernal light which illuminates all that troubles us in this world.  Thus, they have no questions.  Hashem replied to Moshe, Lo Yiraani adam v’chai, “No human…