by Rabbi Dov LinzerPosted on June 2, 2011
After the organizing of the camp with the mishkan at its center – the focus on parshat Bamidbar, this parsha focuses on what it means to be outside the mishkan, to be in the camp, and to continue to orient oneself to God’s presence.…
by Rabbi Dov LinzerPosted on May 20, 2011
The book of Vayikra culminates with the “blessings and the curses,” the rewards that are to be the consequence of keeping the laws and commandments, and the punishments that will result from for breaking them. This section, coming as it does at the end of the book of Vayikra, is clearly intended as a coda for what has preceded it, it is the penalty clause of the brit at Mount Sinai.… by Rabbi Dov LinzerPosted on May 15, 2011
How can kedusha be created outside of the Temple? This is, in many ways, the concern of the second half of the book of Vayikra, and is in particular the concern of parshat Behar. The goal of the Mikdash was not for God to “dwell” in the Temple, but for God to dwell among us: v’asu li mikdash, vi’shakhanti bi’tokham, “You shall make for me a Temple and I will dwell in their – the people’s – midst.” (Shemot 25:8). … by Rabbi Dov LinzerPosted on April 29, 2011
The portion of Kedoshim opens with an all-embracing imperative: “Holy shall you be, for I, the Lord your God, am holy” (Lev. 19:2). The command to be holy is all-embracing in two senses: it applies to all people and it applies in all situations.…
by Rabbi Dov LinzerPosted on April 22, 2011
The Torah calls Passover the “Feast of Matzot” and it commands us both to eat matzot on the first night and to not eat chametz, or leavened bread, for the entire 7 day holiday. The Torah’s prohibitions regarding chametz seem inordinately severe: the punishment for eating it is greater than for eating most prohibited foods.…
by Rabbi Dov LinzerPosted on April 14, 2011
In Masechet Menachot, there is a very rich section that deals with the laws of tefillin and mezuzah. A particular theme of interest, especially in the context of the korban Pesach, is that of the mezuzah as an object that protects the house. … by Rabbi Dov LinzerPosted on April 8, 2011
I would like to share that text and my reflections on a profound Sfat Emet on the topic of Pesach and personal identity. I found this piece to be particularly meaningful in the context of my comments on parshat Metzorah. Here is the text: כי זכירה היא נקודה פנימית שאין בה שכתה.…
by Rabbi Dov LinzerPosted on April 1, 2011
In parshat Shmini, after the Mishkan was dedicated, the Kohanim were given the charge to “distinguish between the holy and the profane, and between the ritually impure and the pure” (Vayikra 10:11). That is, they must protect the Mishkan from those who are ritually impure and thus they must know all the laws the pertain to ritual purity and impurity.…
by Rabbi Dov LinzerPosted on March 22, 2011
The beginning of parashat Tzav seems like almost an exact repeat of the beginning of parashat Vayikra. Each parasha deals with the details and rituals of the different korbanot, and Tzav winds up seeming like merely a repeat of Vayikra. However, closer examination shows that while they deal with the same topics, they approach them from different perspectives. … by Rabbi Dov LinzerPosted on March 18, 2011
One of the major themes of Zevachim – and the one that opens mesekhet Menachot as well- is that of intent. The concepts of shelo li’shma, intending the wrong sacrifice, and pigul, intending to eat it at the wrong time, factor very heavily throughout the mesekhet. … by Rabbi Dov LinzerPosted on February 25, 2011
The Gemara Zevachim (102b) ends its discussion of the Kohanim who are not entitled to a portion of the daily sacrifices with an analysis of R. Elazar ben R. Shimon. We had learned that a Kohen who was tamei, and thus not able to do the avoda that day (or, according to another formulation, not able to eat the korbanot that day), was not entitled to a portion of the korbanot that evening. … by Rabbi Dov LinzerPosted on February 18, 2011
The end of Zevachim addresses the issue of personal versus collective responsibility. On 97b, the Gemara asks why a Kohen cannot eat the meat of a sacrifice that has absorbed the juices of an invalid sacrifice. While it is prohibited to eat an invalid sacrifice, i.e., the absorbed juices, shouldn’t the mitzvah of eating the kosher sacrifice override, based on the principle of aseh dokhe lo ta’aseh, a positive mitzvah overrides a negative one? …
