Rashi notes the use of the word “nefesh,” soul, in reference to the Korban Minchah. Indeed, the Torah uses this word only in regard to the Korban Minchah. A meal-offering is the most inexpensive of all korbanos. It is the korban of choice for the poor man who seeks to donate whatever he can put together as a korban. Hashem recognizes the source of this korban – the nefesh – of the person who gave so much of himself, because he had nothing else to give. The “azkarah,” remembrance — which consists of the scoop of the offering — is…
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The Midrash notes that the Korban Shelamim, Peace-offering, comes at the end of the sequence of korbanos. This implies that peace is of supreme significance, for it reconnects man with his Maker, with his fellow-man, and with his own conscience. Horav Eliyahu Munk, zl, explains that peace is neither a simple fact of creation nor a part of natural law. It is not a pacifistic doctrine to which one must adhere even at the expense of sacred principles. Peace is not, as some would suggest, a compromise of values and ideals; rather, it is a sense of harmony in which…
The mitzvah of Bris Milah, ritual circumcision, is unique in that it has been accepted throughout the generations with joy. Our people have responded to the call of Bris Milah with mesiras nefesh – self sacrifice. The imprint of the Bris Milah is a permanent imprimatur on the child, identifying him as a partner in the Covenant and a member of the Jewish Nation. It is a sign that stays with the child throughout his entire life. The circumcision is an event marked with pride and joy – regardless of the circumstances surrounding the event. It is one mitzvah that…
In this parsha, the Torah recounts the tragic loss of Aharon’s two sons, Nadav and Avihu. The tragedy in itself is overwhelming; the fact that two such remarkable young men were taken from us under such circumstances makes it even more difficult to accept. Yet, this is part of the Divine plan. Who are we to question the Almighty? Indeed, Chazal state a number of reasons to explain the punitive divine measures against Nadav and Avihu. They are to be considered spiritually deficient only in the context of their lofty plateau of holiness. “Bikrovai Ekadesh;” “I will be sanctified through…
The Kohen Gadol “stands” above the other Kohanim as a result of certain qualities with which he has been vested. Chazal enumerate five areas in which he was “greater” than the others. One of these was strength. The Kohen Gadol was exceptionally strong. This is indicated by Aharon Hakohen’s ability to consecrate twenty-two thousand Leviim – in one day. This process involved physically raising each one and moving them back and forth, up and down. The magnitude of this task is evident when one realizes that this was all performed in the space of one day! Let us analyze this…
The mitzvah of tochachah, administering rebuke to a fellow Jew who is erring, has two criteria that should be met. Indeed, if these two conditions are not met, it is better that one does not rebuke. First and foremost is l’shem Shomayim: He must be acting for the sake of Heaven. He has no ulterior motives; he does not hate the sinner; he simply cannot tolerate to see Hashem’s Torah denigrated: He cares for his fellow-Jew who probably does not realize the seriousness of his actions. He speaks from the heart, out of love and caring. His words will thus…
Three of the four primary Klei haMishkan, appertenances of the Mishkan, had crowns/ golden rims, decorating them: the Aron HaKodesh; Ark; the Shulchan, Table; and the Mizbayach, Altar. The Menorah, candelabra, did not. This fact corresponds with the words of Chazal in Pirke Avos, 4:13, “There are three crowns: the crown of Torah, the crown of Kehunah, priesthood, and the crown of malchus, kingship. The crown of shem tov, a good name, is greater than them all. ” The Aron HaKodesh, which contained within it the two Luchos upon which were inscribed the Aseres Hadibros, Ten Commandments, corresponds with the…
The Kohanim, especially the Kohen Gadol, were to wear vestments that reflected the nobility of their station and service. The commentators offer a number of explanations for the terms “glory” and “splendor,” as well as the reasons for demanding that the Bigdei Kehunah be such garments that are similar to those worn by royalty. Let it suffice that the Torah demanded that the vestments worn by the Kohanim were to be unique in their beauty, thereby dignifying the Kohanim and Hashem, Whom they served. Indeed, if a Kohen served in the Bais Hamikdash mechusar begadim, not wearing all of the…
Hashem commanded Moshe to have direct personal involvement regarding the next three mitzvos: the preparation of the oil; the designation of the Kohanim; the selection of those wise and talented people who would make the Bigdei Kehunah, Priestly vestments, and build the Mishkan. Horav Shabsai Yudelevitz, zl, interprets this pasuk homiletically. He cites an incident in which a student of Rav Yisrael Salanter came to the famous founder of the Mussar movement, stating that he would like to go to Germany to give Mussar, lectures in character refinement and Torah observance, to the people therein the hope that he would…
Regarding Aharon’s encounter with Moshe Rabbeinu, the Midrash cites the pasuk in Tehillim 85, “Chesed v’emes nifgashu, tzedek v’shalom nashuku,” “Kindness and truth have met; righteousness and peace have kissed.” Aharon is the symbol of chesed; Moshe represents emes. In the second part of the pasuk, tzedek is the virtue which characterizes Moshe, while Aharon is defined by the virtue of shalom. Horav Elimelech Moller, Shlita, infers from this pasuk that an individual creates his name by his actions and deeds. Thus, when Aharon and Moshe met, it was an encounter of emes and chesed – tzedek and shalom. Moshe…
