Moshe responded to Korach's rebellion by challenging Korach and his followers to a test: “Do this: Take for yourselves censers, Korach and all his assembly. Place fire in them and put incense upon them before Hashem tomorrow. Then the man whom Hashem will choose—he is the holy one. It is too much for you, sons of Levi.” (Bamidbar 16:6–7) Moshe explicitly warned Korach that this ordeal involved offering incense, an act that carried enormous danger. Korach surely knew the fate

Click to join the Campaign! Because of the sin of the spies, Hashem decreed that the Jewish people would wander in the wilderness for forty years before entering the Land of Israel. The Torah explains the basis for this punishment: “Like the number of the days that you spied out the Land, forty days, a day for a year, a day for a year, shall you bear your iniquities—forty years.” (Bamidbar 14:34) Hashem explicitly tied the forty years in the wilderness to the forty days that

The Torah relates that after Miriam was afflicted with tzara'as for speaking against her brother Moshe: "So Miriam was confined outside the camp for seven days, and the people did not travel until Miriam had re-entered the camp." (Bamidbar 12:15) Why did the entire nation delay its journey for a full week in honor of Miriam? Rashi, following the Mishnah (Sotah 1:9), explains that this was a measure-for-measure reward. When Moshe was placed in a basket on the Nile River as an

In this week’s parsha, the Torah states: “A man or woman who commits any of humanity’s sins, by committing treachery toward Hashem, and that person becomes guilty — they shall confess the sin that they committed; he shall make restitution for his guilt in its principal amount and add a fifth to it…” (Bamidbar 5:6–7) Rashi explains that the “treachery” (למעול מעל) described here refers to someone entrusted with another person’s property — such as a loan, deposit, or unpaid wag

In Megillas Ruth, Boaz convenes a Beis Din to formally redeem the field belonging to Naomi and to assume responsibility for marrying Ruth. However, Naomi had another relative, Ploni Almoni, who possessed a prior right to redeem the property. To resolve the matter properly, Boaz invited Ploni Almoni to participate in the proceedings. Boaz said to him: “The parcel of land which belonged to our brother Elimelech is up for sale by Naomi, who has returned from the fields of Moab.

In the beginning of Sefer Bamidbar, the Torah tells us: “The children of Israel shall encamp, each man by his banner according to the insignias of their fathers’ household, at a distance surrounding the Tent of Meeting shall they encamp.” (Bamidbar 2:2). The Torah emphasizes that the Jewish people did not camp or travel in a random or disorganized manner. On the contrary, the remainder of the chapter carefully details the placement of each tribe within the camp and describes

At the very end of Sefer Vayikra, the Torah sets forth the laws of Arachin (valuations): “Hashem spoke to Moshe, saying: Speak to the Children of Israel and say to them: If a man articulates a vow to Hashem regarding a valuation of human beings.” (Vayikra 27:1–2) The Torah then establishes fixed valuations for men and women, depending on age. For example, it states: “The assessment of a male shall be: for someone twenty to sixty years of age, the assessment shall be fifty sil

We are now rapidly approaching the holiday of Shavuos, the second of the Shalosh Regalim—Pesach, Succos, and Shavuos. Shavuos is unique among the festivals because it is celebrated for only one day in Eretz Yisrael, while Pesach and Succos extend over seven or eight days, with Chol Hamoed connecting the opening and closing days of the holiday. Yet despite its brevity, Shavuos is deeply connected to Pesach. The Torah commands that the counting of the Omer begin on the “morrow

In Parshas Kedoshim, the Torah states: “You shall not eat over the blood; you shall not practice sorcery, and you shall not believe in lucky times.” (Vayikra 19:26) The meaning of the phrase “You shall not eat over the blood” is not immediately clear. The Ramban explains it in a narrow sense, referring to ancient sorcerers who would use blood as part of their rituals to predict the future. Rashi, however, takes a broader approach. Citing the Gemara in Sanhedrin (63a), h

In Parshas Metzora, the Torah introduces the phenomenon of tzaraas affecting houses: “Hashem spoke to Moshe and Aharon, saying: When you arrive in the land of Canaan that I give you as a possession, and I will place a tzaraas affliction upon a house in the land of your possession.” (Vayikra 14:34) This passage raises an immediate question: Why would Hashem place tzaraas specifically on a person’s house? What behavior warrants such a response? Rabbenu Bachye answers by focu