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For you shall not cause to go up in smoke from any leavening or any fruit honey as a fire-offering to Hashem. (2:11)

Sefer HaChinuch suggests a moral lesson concerning man’s service to G-d, to be derived from the prohibition against offering leaven and fruit honey. The process of leavening is slow until the dough begins to rise. Honey symbolizes sweet pleasures, the allure of physical satisfaction. Man should neither be sluggish, slothful, nor should he be obsessed with the pursuit of the sweet forbidden pleasures. Se’or, leavening, has other offensive characteristics, including being sour, acrimonious, grudging, and discontented – and are all aspects related to se’or. Someone who has an angry countenance reflects a “sour” attitude towards people in particular and life…

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Speak to Bnei Yisrael and say to them: ‘When a man among you brings an offering to Hashem.’ (1:2)

The  word  mi’kem,   “from/among   you,”   prompts  Chazal  to   derive the  Halachic injunction mi’kem v’lo min umos ha’olam, “From you and not from the nations of the world.” This halachah is applicable primarily to the spiritual dimensions of the korban, since we do accept korbanos from gentiles. Chazal are basically teaching that Hashem does not desire a gentile’s sacrifice, and this sacrifice does not have the same spiritual standing as the korban of a Jew. Why? Horav Yechiel Yaakov Weinberg, zl, poses this question as a basis for a thesis distinguishing between the concepts underlying Jewish worship and sacrifice and that of…

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“Please show me now Your Glory”… “You will see My back, but My face may not be seen.” (33:18, 23)

The question: “Why do bad things happen to good people?” has plagued man from time immemorial. To the individual who does not believe in an All-good, Omniscient, and Omnipotent G-d, this question remains unanswered. If Hashem is not All-good, He could do evil and even enjoy inflicting it on others. If the Almighty is not Omniscient, bad things could easily occur, since He does not know everything that is taking place in the world which He created. And, if G-d is not Omnipotent, then bad things could just happen, because forces exist in the world which are beyond His control….

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Yehoshua heard the sound of the people in its shouting, and he said to Moshe, “The sound of battle is in the camp.” (32:17)

Moshe Rabbeinu, the Jewish People’s quintessential leader, could discern the true nature of the sounds that emanated from their camp. He understood that the shouting was an indication that the people were actually enjoying their blatant rebellion against Hashem. Yehoshua, however, thought it was the people’s response to an aggressive attack. Celebrating by means of the blasphemous and immoral behavior which accompanied their worship of the molten calf conveyed a depressing message to Moshe: these people were enjoying their sinfulness. It is very difficult to change a person who rejoices and luxuriates in his iniquity. This is one approach to…

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And you, bring near to yourself Aharon your brother… from amongst Bnei Yisrael to minister to Me. (28:1)

We wonder why Aharon received the position of Kohen Gadol, High Priest, as opposed to  Moshe Rabbeinu,  who was  clearly the  greatest  Jew  at the time. The Maggid, zl, m’Dubno gives a practical reason for this selection. The purpose of the Kohen Gadol is kaparah. He is the one who atones for the sins of the people and who must execute that service. Such a person must be from among the people – someone who understands them, whose appreciation of the average Jew is profound. One who understands their many foibles and misgivings is able to make sense of their errant…

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Aharon and his sons shall arrange it… before Hashem an eternal decree for their generations, from the Bnei Yisrael. (27:21)

There is an inspiring Midrash whose commentary on the pasuk “illuminates” for us the significance of, and proper attitude to the middah, character trait, of ha’koras ha’tov, gratitude. Hashem says, “I ask you to light the Menorah for Me not because I need the light. I want you to light it for Me as I illuminated for you (in the Wilderness). Thus, I will elevate your esteem in the eyes of the nations of the world, for they will then say, ‘Yisrael is lighting for the One Who lights for all.’” The Midrash continues by offering an analogy to a…

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And let them take for Me a portion. (25:2)

The Mishkan was the embodiment of kedushah, holiness, in this world. It teaches us that the mundane can – and should – be elevated. This is the concept of Judaism – elevating the mundane, sanctifying the physical. Whatever Hashem created can be used for a sublime purpose. If this attitude can be applied to simple, physical matters, then surely we can apply it to people. Regardless of one’s background or religious affiliation, one can become holy. The spark within him is a living potential. It only has to be stoked, and the flame will rise. When the Torah commands us…

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He took the Book of the Covenant and read it in the earshot of the people, and they said, “Everything that Hashem has said, we will do and we will obey!” (24:7)

Our greatest moment in history was when we received the Torah. Our nationhood became fused with our acceptance of Hashem’s Word. The anthem of our faith for all time was our resounding declaration, Naaseh v’Nishma, “We will do, and we will obey!” We set the standard of priorities for Jews for all time: we do/we act. The reason will come later. If we understand – good. If not – also good! That is what being a Jew is all about: uncompromising faith; unequivocal commitment. Yet, over time, people have strayed and alienated themselves and their descendants from the Torah. We can…

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Distance yourself from a false word. (23:7)

The admonition  against uttering a falsehood,  is quite different from other  prohibitive mitzvos. Nowhere does it state that one must distance himself from the aveirah, sin. Proximity to the sin, or area which might bring one to sin may not be advisable, but there does not seem to be a specific exhortation against it. Falsehood, however, seems to be very dangerous. It has such a strong gravitational pull that simply being in its immediate environment is dangerous and can influence one to sin. Why is it different than maachalos asuros, forbidden foods, which do not carry such a stringency that one…

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You shall not ascend with steps upon My Altar. (20:23)

This simply means that when we build the ramp leading up to the Altar, it must be made smooth and inclined – not with ascending levels (Rashi). Otherwise, the Kohen would be compelled to take wide steps, which might lead to his humiliation. The word maalos has another meaning: qualities, attributes, aspects concerning an individual which, so to speak, elevate him, make him stand out. The Chafetz Chaim, zl, applied this other definition to a homiletic rendering of the pasuk. When the Kenessiah Gedolah took place in Vienna in 1923, the Chafetz Chaim made a great effort to attend. Frail, and…

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