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Home -> 5758 -> Naso

Moshe Marcovich
In Naso, 5758

He shall bring his offering to Hashem one unblemished sheep in its first year as an elevation offering, one unblemished ewe……..for a sin offering (6:14)

The Ramban explains why a nazir, who has taken it upon himself to live a limited period of time in sanctity and devotion, brings a sin-offering.  One who has the ability to live appropriately should continue his abstinence from worldly pursuits and pleasure by lengthening his vow of nezirus.  His decision to return to the world of the mundane, to physical pleasures and transitory aspirations, earns him the epithet of sinner.  Horav Yechezkel Abramsky, zl, questions Ramban’s statement.  If one is considered a sinner for not extending his vow of  nezirus,  how much more so should one – who had…

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Home -> 5758 -> Naso

Moshe Marcovich
In Naso, 5758

For it is a meal-offering of resentments, a meal-offering of remembrance, a reminder of iniquity. (5:15)

The Midrash notes that while the word, “zikaron“, remembrance, usually indicates a memorial for good, in this pasuk it serves as a reminder of  evil.  This reflects Rabbi Tarfon’s view.  Rabbi Akiva, on the other hand, disagrees, contending that this meal-offering can also be considered a remembrance of something good, invoking the memory of the woman’s good deeds.  Rabbi Yishmael gives an example of the category of good deeds that could possibly delay the woman’s punishment for up to a period of twelve months.  Indeed, she may drink bitter waters and appear to be innocent,  when actually she is not. …

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Home -> Mikeitz -> 5758

Moshe Marcovich
In 5758, Mikeitz

Then Pharaoh said to Yosef, since Hashem has informed you of all this, there can be no one so discerning and wise as you. (41:39)

Pharaoh sounds like a believer!  A man whose entire life is devoted to idol-worship, who considers himself a deity, reverts to believing in Hashem’s Word.  His successor, the Pharaoh with whom Moshe dealt, was not as compliant.  He exclaimed to Moshe, “Who is Hashem that I should listen to Him?”  Indeed, all the miracles and wonders that transformed Egypt, seemed to have left no impression on him.  What was the difference between these two Pharaohs?  Is it possible that “Yosef’s” Pharaoh was a kinder, gentler and more committed pagan than his successor? Horav Yaakov Neiman, zl, comments that actually both…

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Home -> Matos -> 5758

Moshe Marcovich
In 5758, Matos

And Moshe gave to them, to the Bnei Gad, and the Bnei Reuven and half of the tribe of Menashe ben Yosef. (32:33)

In the previous text,  we find that  Bnei Gad and  Bnei Reuven requested to remain in Eiver HaYarden.  How did shevet Menashe enter  into the situation?  Moreover, why did only a part of shevet Menashe stay?  Last, why did they receive such a large parcel of land?  The Ramban contends that actually Moshe asked for volunteers to join the two tribes who remained  in Eiver HaYarden.  Part of the tribe of Menashe responded, probably because of their abundant flocks.   In his commentary on Sefer Devarim, the Netziv claims that Moshe insisted that part of shevet Menashe move to Eiver…

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Home -> 5758 -> Ki Seitzei

Moshe Marcovich
In Ki Seitzei, 5758

They gathered together against Moshe and Aharon. (16:3)

Korach was not an average person.  He was a revered scholar with an illustrious pedigree.  He had acquired wealth and power. Yet , it was his guile that helped him acquire  his distinguished following.  He used false and misleading arguments to undermine the Torah, to present its disseminators in a selfish and even foolish role. We will focus on some of his  arguments in order to manifest  the pattern of machlokes, controversy. We will also demonstrate how this timeless evil continues to thrive in contemporary times. First, Korach brought his two hundred and fifty followers clothed in garments made of…

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Home -> 5758 -> Ki Seitzei

Moshe Marcovich
In Ki Seitzei, 5758

There will be a holy anointing oil to Me for your generations. (30:31)

Chazal derive from this pasuk that the oil which Moshe made was destined to last forever.  Indeed,  this same oil will be used when the Bais Hamikdash is rebuilt.  Although this oil was used many times throughout the generations, it has remained intact to the very last drop.   Hashem clearly chose to perform such a miracle with the Shemen Ha’Mishchah, anointing oil, for an important reason. It certainly could not have been simply because it was Moshe’s oil that it was considered to be so special.  If that would have been the case, Hashem would simply have commanded  Moshe…

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Home -> 5758 -> Ki Seitzei

Moshe Marcovich
In Ki Seitzei, 5758

This son of ours is disobedient and rebellious; he does not listen to our voice; he is a glutton and a drunkard.

The Torah deems the ben sorer u’moreh to be  incorrigible. Consequently, he  is put to death for his intractable behavior.  What has he done that is so bad,  that it is  considered to be incorrigible?  In his initimable style, Horav S.R. Hirsch, zl,  analyzes the laws of ben sorer u’moreh as a primer for parents to learn valuable lessons in child-rearing.  He defines “sorer” as turning away, implying a persistent straying from the prescribed path he is to follow.  “Moreh,” on the other hand, is a stronger,  more aggressive term which implies a self-willed personality.  An individual with this personality…

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Home -> 5758 -> Ki Seitzei

Moshe Marcovich
In Ki Seitzei, 5758

If a man will have a wayward and rebellious son. (21:18)

Thus,   one of the saddest situations in halachah begins.  Parents attempt to raise a child, hoping that they are doing the “right job.” Unfortunately, this boy exhibts behavior for which the death penalty is imposed upon him.  While this boy has not done anything yet that would warrant execution, Chazal say, “Let him die while he is innocent, and let him not die when he eventually becomes guilty of a capitol crime.”  Halachah imposes so many requirements before a boy may be deemed a ben sorer u’moreh that it is virtually impossible for it to occur.  Chazal have, therefore,…

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Home -> 5758 -> Ki Savo

Moshe Marcovich
In Ki Savo, 5758

These shall stand to bless the people on Har Gerizim…and these shall stand for curse. (27:12,13)

The tribes were divided. Some stood  by Har Gerizim to issue the blessings, while the remainder stood by Har Eival to issue the curses.  Ibn Ezra notes that  the bnei ha’geviros, sons of “main” wives, Rachel and Leah, stood for the blessings, while the bnei ha’shefachos, tribes that descended from the maidservants, Bilhah and Zilpah, stood for the curses.  In order to “even” the sides, Reuven and Zevulun, were to stand on Har Eival. What is unusual  about this division of tribes is the fact that Yissachar and Zevulun were separated from one another.  Moreover, Zevulun was on the side…

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Home -> 5758 -> Ki Savo

Moshe Marcovich
In Ki Savo, 5758

Gaze down from Your holy abode, from the heavens, and bless Your people Yisrael. (26:15)

After the individual who brings Bikurim, first fruits, recites the Vidui, confession, he asks Hashem to bless him.  Rashi explains this entreaty to mean, “We have done what You decreed upon us;  now You do what behooves You.”  This seems like an insolent way to address Hashem.    Have we ever had a circumstance in which  Hashem has not fulfilled His promise?  Another question that seems to bother the commentators concerns  the Maaser,  when the person implies that he has done  everything that Hashem has demanded of him.  If he has done everything possible, why is he saying Viddui?  We…

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