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כי כל האנשים הראים את כבדי ... ולא שמעו בקולי ... אם יראו את הארץ ... וכל מנאצי לא יראוה

All the men who have seen My Glory… and they have not listened to My voice… They shall not see the land … all those that spurn Me shall not see it. (14:22,23)

The terms, Ha’ro’im, “Who have seen (My Glory),” and Im yiru, ‘They shall not see,” appear to be closely related. This, explains Horav S.R. Hirsch, zl, is why the Torah, in issuing the decree that this generation would not enter the Land, uses the expression, re’iyah, seeing, rather than im ya’vo’u, they will not come. He explains the rationale for the altered text. The Holy Land, the Eretz zovas cholov u’devash, flowing with milk and honey, the Land in which Divine intervention is to be seen on a national basis can only attain its destiny if the people “see,” acknowledge…

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והאיש משה ענו מאד מכל האדם אשר על פני האדמה

Now the man Moshe was exceedingly humble, more than any other person on the face of the earth. (12:3)

Moshe Rabbeinu was the paragon of humility, and he has gone down in history as the humblest man who ever walked the face of the earth. Does this mean that he was unaware of his remarkable, unprecedented and unparalleled achievements? Absolutely not! A humble person possesses a realistic awareness of his skills and achievements. He would otherwise be cognitively impaired. He just tends to downplay his achievements and abilities. He does not feel the need to flaunt, boast or even call attention to his successful exploits, knowing fully well what he is and what he is capable of achieving. He…

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ויהיו כל הפקודים שש מאות אלף ושלשת אלפים וחמש מאות וחמשים. והלוים למטה אבתם לא התפקדו בתוכם

All their countings were six hundred and three thousand, five hundred and fifty. The Leviim according to their father’s tribe were not counted among them. (1:46,47)

In Parashas Pekudei, when the nation brought the machatzis ha’shekel, half-shekel for the Mishkan, they numbered 603,550, as cited here. On the surface, it appears that an overt miracle took place which did not result in any change in the census. A difference, however, exists between the numbers: In Parashas Pekudei, the entire nation, Shevet Levi included, was counted. In Parashas Bamidbar, the Leviim had already been separated/designated for their sacred service. They were now counted from the age of one month (as opposed to those in the rest of the nation who were counted from the age of twenty…

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איש על דגלו באתת לבית אבתם

Each man by his banner, according to the insignias of his father’s household. (2:2)

While talents, skills, acumen, financial support and family background each plays a role in one’s success, the role is, at best, supportive. The attribute which plays the leading role in garnering one’s success is ambition, one’s aspiration and striving to work his way to the top. Personal effort, dedication and the ability to withstand and ultimately overcome challenges, lay the groundwork upon which success is established. It is the interplay of these elements that shapes an individual’s journey towards the top. This does not, by any means, disregard the role of talents, financial resources and upbringing. It is just that,…

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ושבתה הארץ שבת לד'

The land shall observe a Shabbos rest for Hashem. (25:2)

In addition to our biological ascendance from the Avos Hakedoshim, Patriarchs, we are distinguished as Jews because of our acceptance of – and adherence to – the Torah. Hashem offered the Torah to the other nations, who refused it due to its incompatibility with the prevalent lifestyle. Stealing, murder and adultery are prohibited as part of our religious code. The other nations live by a different moral compass. Hashem presented us with the Torah, accompanied by an unprecedented and unparalleled Revelation on Har Sinai. We accepted with the resounding declaration, Naaseh v’Nishmah, “We will do and we will listen!” All…

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ולקחתם לכם ... פרי עץ הדר כפת תמרים וענף עץ עבת וערבי נחל

You shall take for yourselves … an esrog (the fruit of a citron tree), a lulav (the branches of date palms), hadas (twigs of a plaited tree/myrtle), and aravos (brook willows). (23:40)

Chazal (Succah 37b) state that one is to take the lulav (held) in his right hand, while he takes the esrog in the left. The reason for this is that the lulav includes three mitzvos: lulav, hadas, aravah; the esrog is singular. This does not seem consistent with the Midrash’s (Vayikra Rabbah 30:12) characterization of the symbolic representation of each of the arba minim, four species. The four species allude to four types of Jews. The esrog, pri eitz hadar, the beautiful fruit of a tree, has taam and reiach, taste as well as fragrance. It parallels the talmid chacham,…

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קדושים תהיו כי קדוש אני

You shall be holy, for holy am I. (19:2)

Holiness for the Jew is a Divine mandate, whose meaning is debated by the Rishonim (Ramban, Rashi). Rashi posits that kedoshim tiheyu means perushim tiheyu, distance yourself from the illicit relationships detailed in the previous parshah. Ramban contends that is an exhortation to approach all aspects of life through moderation. Despite the fact that a particular behavior is permitted, surrendering to self-indulgence, gluttony and licentiousness undermines the goals of kedushah. Having said this, we turn towards what appears to be an enigmatic statement by Chazal (Vayikra Rabbah 24), “‘Be holy’ – I might think that this means Kamoni – like…

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איש אמו ואביו תיראו

Every man: your father and mother shall you revere. (19:3)

One fears his father more than his mother. Rashi explains that this is why the Torah places mother first. A child naturally fears his father more than his mother. He is instructed that Torah does not “play” by the rules of nature. Both parents are the same. Likewise, concerning the mitzvah of honoring a parent, the Torah mentions the father before mother, because a child is predisposed to honoring his mother. Thus, the Torah teaches that both parents are on the same level. The Jew does not act because he is so inclined. He acts in accordance with Hashem’s dictates….

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ובקצרכם את קציר ארצכם לא תכלה פאת שדך לקצר

When you reap the harvest of your land, you shall not complete your reaping to the corner of your field. (19:9)

Before one may consider his crops to be his own, he must first discharge his obligations to others. Horav S. R. Hirsch, zl, observes that, even at the closing moment of an entire growing season – after he has put in his time and effort, cultivated, planted, seeing to it that his crops have grown well and are ready for reaping – the produce still does not belong to him until he leaves peah, the corner of his field to the poor. They, too, must eat. This is how they sustain themselves. The obvious question is: Why not give them…

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וביום השמיני ימול בשר ערלתו

On the eighth day, his foreskin shall be circumcised. (12:3)

Chazal (Midrash Tanchuma) teach that Bris Milah is so beloved to Hashem that the Almighty promised Avraham Avinu that anyone who is mahul, circumcised, will not descend to Gehinom, Purgatory. While this idea in and of itself is incredible, it becomes more compelling when we take into consideration that it grants a free pass to even the most profligate sinner. Horav Shalom Schwadron, zl, explains this based on the conclusion of the Midrash, “Come and see how much Klal Yisrael love the mitzvos. They spend (large amounts of) money to celebrate and fulfill the mitzvos with great joy – even…

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