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This distressed Moshe greatly. (16:15)

Moshe Rabbeinu had just experienced the nadir of chutzpah: Korach and his rebels had openly defied his authority. When Klal Yisrael’s leader, the individual who had led the nation out of bondage, asked them to appear before him with their grievances, they flatly refused. However, that was not all. They read off a list of concocted complaints which were blatantly false. Talk about chutzpah! They referred to Egypt, the country that had enslaved them for over two centuries as, “the land of milk and honey.” Egypt – not Eretz Yisrael! They laced into Moshe for the sin of the meraglim,…

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Now the man Moshe was exceedingly humble. (12:3)

Humility is built upon a person’s assessment of himself. It has nothing to do with his being able to speak up or take a stand on behalf of what is right. A humble person is well aware of his personal ability and successes in life. He just feels that he could have done so much more. As far as his ability is concerned, he considers himself lacking in achievement. With his G-d-given talents, he should have been that much greater. As a result of this self-assessment, one carries himself in a manner incongruous with that of a person who is…

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Aharon and his sons carried out all the matters. (8:36)

Rashi states that the Torah is teaching and praising the level of Aharon HaKohen’s and his sons’ commitment. “They did not deviate ‘right or left’” from all that they were commanded, and did exactly as instructed despite the voluminous details and minutae involved in these laws. Sifra comment that this alludes not only to their execution of the mitzvah, but also to the joy inherent in their performance. Although they did not hear the command directly from Hashem, Aharon and his sons performed it with enthusiasm and zest. There was no volunteering someone else, shrugging of shoulders, or exhibiting false modesty. They…

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And He called to Moshe, and Hashem spoke to him. (1:1)

The first word of Sefer Vayikra seems to be misspelled. From afar, what should be read as Vayikra, spelled with a final aleph, appears more like vayikar (“he happened upon” conveying transitoriness), because of the diminutive aleph at the end. Why is there a miniature aleph? This question has impelled the commentators to suggest their homiletic insights. Chazal put it simply, distinguishing between the way Hashem spoke to the pagan prophets, such as Bilaam, and the manner in which He addressed Moshe Rabbeinu. Hashem’s prophecy to Bilaam is introduced with vayikar, related to the word mikreh, chance, and also is…

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“And Bilaam smote the donkey to turn her into the way… And she lay down under Bilaam and he smote the donkey with a stick.”(22:23-27)

At first glance it appears, that Bilaam smote the donkey simply in order to turn her onto the correct path. The sequence of pesukim, however, seems to indicate that he smote the donkey in response to her ridicule, a public demonstration of lack of respect. “And Bilaam said unto the donkey, for you have mocked me, if there were a sword in my hand, I would now kill you.” (22:29) It seems incredible that Bilaam would want to kill his donkey for exhibiting disrespect toward him. Indeed, as Horav Yosef Dov Soloveitchik Z”l explains, this is the nature of an…

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“And the Kohen shall command to take for him that is to be cleansed… And cedar wood, and scarlet, and hyssop.” (14:4)

The leper who had prepared to be cleansed was to bring cedar wood, a symbol of might and strength, together with a hyssop, which represents the opposite. Why should his offering reflect these two contradictory characteristics? Horav Moshe Shternbuch Shlit”a suggests the following message may be derived from this pasuk. These plagues were visited on a person as a punishment for various spiritual offenses. One of these sins was “jurv ,uxdw” which can be defined as arrogance and haughtiness. This trait often translates itself into vulgarity, indicating lack of spiritual refinement and sensitivity which should be the hallmark of a…

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“And He called unto Moshe and He spoke to him.” (1:1)

The Medrash makes a powerful statement regarding the importance of a Torah scholar’s ethical character. It states that “any Torah scholar who does not possess daas (knowledge, wisdom, understanding), is no better than a dead animal.” The fact that Moshe refrained from entering the Mishkan until Hashem called him to enter reinforces this concept. The Midrash seems to equate derech eretz and ethical character with wisdom and understanding. What relationship is there between morality and wisdom? Second, why should the humility which pervaded Moshe’s character serve as the paradigm for all people? Obviously, Moshe’s relationship to Hashem was neither casual…

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“And Moshe took the bones of Yosef with him, for he had caused the Bnei Yisrael to swear… and you shall bring up my bones with you.” (13:19)

At first glance, the pasuk seems to downplay the performance of this mitzvah, by implying that the incentive was purely a result of a previous promise made to Yosef. The Talmud (Sota 9b) states, however, that because of Moshe’s preoccupation with this mitzvah he merited that Hashem Himself would engage in his burial. Therefore, we must deduce that the Torah is , in fact, teaching us the reason that Moshe merited Hashem’s personal engagement in this endeavor. Obviously, it wasn’t necessary for Yosef to exact a promise from Bnei Yisrael to take his bones out of Egypt. There were many…

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“The Kohen shall command, and there shall be taken for the person being purified two birds … and cedarwood, crimson thread and hyssop.” (14:4)

Atonement for sin requires that the moral flaw which activated the misdeed be purged. One who speaks disparagingly of others is arrogant. A person who puts others down is haughty.  The metzora must now humble himself as contrition for his sin. Rashi explains that the three items which the metzora brought allude to the metzora’s resolve to humble himself:  Cedarwood which grows tall, imposing and wide, symbolizes arrogance. The wool thread which is dyed with a pigment made from a lowly creature and the hyssop, which is a lowly bush, represents the penitent’s newly found humility.  He who used to…

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ויעקב שמע כי טמא את דינה בתו ובניו היו את מקנהו בשדה והחריש יעקב עד באם

Now Yaakov heard that he had defiled his daughter Dinah, while his sons were with his cattle in the field; so Yaakov kept silent until their arrival. (34:5)

There were no cellphones in those days, so Yaakov Avinu had to wait until his sons arrived home before he could tell them of the outrage that had taken place. Abarbanel explains that the Patriarch waited for his sons, because he was not going to make a decision without first consulting them. Their input was important to him. Horav Yaakov Meir Shechter, Shlita, explains that including mature children in decision making is good parenting. In fact, this is specifically how one should relate to his children. This is especially true under circumstances in which one is compelled to point out…

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