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

Paths of Peace In this week’s parsha, the Torah lists eight sheratzim —small creeping creatures—that transmit ritual impurity: “These are the creeping animals that are impure to you… the weasel, the mouse, the tortoise… the anakah , the ko’ach , the lizard, the chomet , and the mole… whoever touches them when they are dead shall become impure until the evening.” (Vayikra 11:29–31) Although the precise identification of some of these creatures is uncertain, the Torah makes cle

The Circle of Life On Shevi’i shel Pesach , we commemorate Kriyas Yam Suf , the splitting of the sea. The Torah describes this miracle in vivid terms: “The Children of Israel came within the sea on dry land; and the water was a wall for them, on their right and on their left.” (Shemos 14:22) However, after describing the drowning of the Egyptians, the Torah appears to repeat the same idea: “The Children of Israel went on dry land in the midst of the sea; the water was a wall

In this week’s parsha, the Torah describes the Korban Todah —the thanksgiving offering. Rashi explains that this offering was brought by someone who survived a life-threatening situation, such as safely crossing the sea, traveling through a desert, being released from captivity, or recovering from serious illness. The offering included both meat and forty loaves of bread. Interestingly, the Torah tells us that these loaves were divided into three parts matzah and one part cha

The Torah teaches regarding offerings: “You shall salt your every meal-offering with salt; you may not discontinue the salt of your G-d’s covenant from upon your meal-offering—on all your offerings shall you offer salt.” (Vayikra 2:13) Not only does the Torah require that salt accompany every offering, it also adds a prohibition: one may not omit “the salt of your G-d’s covenant.” This raises a fundamental question: What is this “covenant of salt”? Rashi, citing a Midrash, tr

The culmination of the Book of Shemos is the completion and erection of the Mishkan (Tabernacle). Yet the Torah describes this event three separate times, each with slightly different wording: 1) “On the day of the first new moon, on the first of the month you shall erect ( תקים ) the Mishkan, the Tent of Meeting.” (Shemos 40:2) 2) “It was in the first month of the second year on the first of the month that the Mishkan was erected ( הוקם ).” (40:17). 3) “Moshe erected

After Moshe shattered the first set of Tablets upon seeing the Jewish people celebrating around the Golden Calf, Hashem instructed him: “Carve for yourself two stone Tablets like the first ones, and I shall inscribe on the Tablets the words that were on the first Tablets, which you shattered….No man may ascend with you nor may anyone be seen on the entire mountain, even the flock and the cattle may not graze facing that mountain.” (Shemos 34:1,3). This event stands in stark c

In Megillat Esther, which we read on Purim, we are told that Mordechai uncovered a plot to assassinate King Achashverosh and informed Queen Esther: “The matter became known to Mordechai, and he told Queen Esther. Esther told the king in Mordechai’s name.” (Esther 2:22) The Megillah deliberately emphasizes that Esther reported the plot “in Mordechai’s name.” This detail appears minor, yet the Gemara attributes extraordinary significance to it: “Rabbi Elazar said that Rabbi Ch