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“And they went and came to Moshe and Aharon and to all the congregation of Israel… and they brought back word unto them and to all the congregation.” (13:26)

We may question the redundancy of this pasuk. It should have been sufficient to simply state, “and they brought back word unto them,” why does does the Torah add the phrase “and to all the congregation?” We may suggest that the Torah chose to emphasize the misconduct of the meraglim even in the manner in which they communicated their message. Moshe sent them to investigate the land. Therefore, upon returning from their mission, they should have reported directly to Moshe himself. This may be inferred from the opening pasuk of this parsha, which states, “send for yourself men.” Hashem was…

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“And the river shall swarm (with) frogs which shall go up and enter your home… and into your ovens.” (7:28)

The second plague which Hashem brought against the Egyptians was frogs, which invaded the entire Egyptian community. No place was free of this menace, not even the heated ovens. The Talmud (Pesachim 53b) relates that Chananya, Mishael and Azaria, who entered the fiery furnace in defiance of Nevuchadnezar, had developed a kal v’achomer (a priori argument) from the frogs. If frogs who have no mitzvah to sanctify Hashem’s Name, nevertheless entered the fiery furnaces in order to glorify His Name, how much more so should we who are enjoined in the mitzvah of Kiddush Hashem be obligated to do so….

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“And he blessed them that day saying with you Israel will bless its children, saying “Hashem should make you like Ephraim and Menashe.” (48:20)

The verse begins with the plural “ofrchu” (and he blessed them) and ends with the  singular “lc” (with  you). Perhaps it may  be suggested that Yaakov is referring to Yosef’s dedication to properly educating his sons in a land foreign and adverse to Torah and its  heritage. Yosef’s two sons were born and raised in a  land which was diametrically opposed to Yaakov’s principles. Although there  were daily temptations  and attractions to seduce them away from the faith of  their  ancestors, they remained steadfast  in their commitment to their  faith. On the contrary,  they  were  willing  to reject   their noble  …

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“And I shall be sanctified in the midst of the Children of Israel. (22:32)

It may be noted that this mitzvah is given in the reflexive voice in contrast to other mitzvos which are given in the active voice. Hashem does not demand that man sanctify His Name, but rather that Hashem’s Name be sanctified. Perhaps it is because of this that even minors are included in the mitzvah of Kiddush Hashem. This may be derived from the Rambam who begins the fifth chapter of Hilchos Yesodei Hatorah by ruling: “All the House of Israel is enjoined in sanctifying Hashem’s great Name”. The Rambam’s wording is an allusion to include even minors in the…

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“Yissachar is a strong-boned donkey.” (49:14)

It is interesting how Yaakov Avinu compares his sons to various animals. Yehudah, the strong son, the leader who would one day be the monarch, is compared to a lion.  Naftali is compared to a hind, because of his exceptional speed. Yaakov took a specific character trait, which the individual tribe exemplified, and compared that to an animal in which the  trait was also significant. What is difficult to grasp is  Yissachar’s  comparison to a strong-boned donkey. This is the tribe that exemplified  Torah study at its zenith. The donkey is among the lowliest in the animal world. What is the…

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