A Quick Thought -- Parashas Shemini

In this week’s parashah, we are told of the terrible deaths of Nadav and Avihu, two sons of Aharon, as they improperly burned incense offerings on the day of the Mishkan’s inauguration. In response to the overwhelming tragedy, Aharon and his two remaining sons remained still and silent, accepting G-d’s harsh Judgment with equanimity and love.

Later in the parashah, we are taught the laws of Kosher food. In introducing that section (11:1-2), the Torah tells us that the commandment was given to Moshe to convey to Aharon and his two remaining sons – Elazar and Isamar – and they were all to teach it to the nation. Rashi explains that they were all grouped together in teaching these laws because they all had the same righteous reaction to the deaths of Nadav and Avihu.

If teaching these mitzvos was their reward, it stands to reason that there is some theological connection between the two. How do the mitzvos of Kosher food relate to their reaction?

Nadav and Avhiu were holy people. Moshe attests that they were even greater than Moshe and Aharon themselves (Rashi, 10:3). Their action was the result of their being uplifted and inspired by the events of the day. Sifra tells us that as they saw the fire come from Heaven, they rose “to add love to the love.” They were promoted to greatness – it was their first day as Kohanim – and this comes with forgiveness of their sins (Sanhedrin 14a). Furthermore, it was the “Eighth Day” and we know that eight represents transcendence into spirituality; the physical going beyond its bounds.

Many commentators note that Nadav and Avihu had misjudged. Their desire to cleave to G-d was so great that they did not reckon with the fact that this was an eish zara, a foreign fire. A holy fire, a passion for spirituality, led them to act, but the Torah tells us that this was a fire asher lo tizvah Hashem, that G-d had not commanded.

Even when motivated by the best intentions, a person must always ensure that his actions are correct.

As it concludes the laws of Kosher animals, the Torah tells us (11:47): לְהַבְדִּיל בֵּין הַטָּמֵא וּבֵין הַטָּהֹר וּבֵין הַחַיָּה הַנֶּאֱכֶלֶת וּבֵין הַחַיָּה אֲשֶׁר לֹא תֵאָכֵל:, To distinguish between the impure and the pure, and between that animal which you may eat and that which you may not eat.

Rashi explains: צריך לומר בין חמור לפרה, והלא כבר מפורשים הם, אלא בין טמאה לך, לטהורה לך, בין נשחט חציו של קנה, לנשחט רובו:, Does the Torah have to tell you [to distinguish] between a donkey and a cow? Those were already described! What it is telling you is to distinguish between what is impure for you  and what is pure for you – to distinguish between if half the trachea was cut dusing slaughter [and the animal may not be used] or if most of it was cut [and it may be used].

Elazar and Isamar did not join their brothers. They understood that there is a hairsbreadth distinction between that which is proper and that which is improper. They suffered tragedy, but they recognized the righteousness in G-d’s judgment.

And this is the message they were then chosen to teach the Jewish nation: whatever you do, you must distinguish between that which is proper for you, and that which is forbidden.

May we all be granted the wisdom to do the same.

Gut Shabbos.

Purim

Purim is the only Yom Tov celebrated on different dates in different locations. Most cities celebrate it on the 14^th of Adar – when most of the Jews at the time of miracle rested from vanquishing their enemies – but certain cities observe Shushan Purim on the 15^th, marking the day the people of Shushan rested.

The miracle of Purim is unique in several ways. One is that there were no obvious miracles. Another is that it took place in Exile and, in the words of our Sages, adayan avdei Achashveirosh anan; the lives of the Jews were saved, but they were not redeemed, they remained subjugated by Achashveirosh.

The fact that this festival is celebrated in different places on different days may be related to these unique characteristics.

Throughout galus, we have faced many challenges to our existence, sometimes in one place, sometimes in another. Each time, Hashem has saved us, all the while hiding behind His veil of hester panim.

Purim is a lesson for us to celebrate our own Purims, whenever we are saved, wherever we are, whatever day it is. Indeed, the halachah is that a community that is miraculously saved may establish it’s own “Purim.”

May our recognition of Hashem’s obscured Presence and our gratitude and appreciation for His help be a zechus  that we and the entire world soon perceive His full Glory, b’vias goel tzedek bimheirah.

A Freilichen Purim.

Parashas Tzav

Among the many offerings discussed in this week’s parashah, we are taught about the Korban Mincha, the flour offering, and we are told that any Korban Minchah brought by a Kohen is completely burned.

The Minchah is an economical offering, and a voluntary Korban Minchah is usually brought by a person unable to afford an animal- or bird-offering. When a non-Kohen brings a Minchah, only a fistful of it is burned on the Mizbei’ach, the balance is eaten by the Kohanim.

The Chinuch (Mitzvah 137) explains that since the purpose of a sacrifice is to inspire a person to draw closer to Hashem, if a Kohen were to be allowed to eat, it would simply be as though he were preparing his own dinner. He would bring the korban, a fistful would be burned, and he and his friends would eat the rest of it. Because of this, it would not have the desired effect on him.

This understanding of the mitzvah that offers a fundamental lesson for our own lives:

If a Kohen brings an animal offering, he has spent a considerable amount of money, and much of the animal will be burned on the Mizbei’ach, it is truly an act that requires a level of commitment and dedication, even if he does get to eat from it.

The Minchah, however, is inexpensive, and nearly the entire korban is eaten. A Kohen could easily bring Menchos and delude himself into thinking that he is a Holy Man, bringing korbanos regularly, when all he is actually doing is feeding himself.

When a person does a mitzvah he draws closer to Hashem. Of course, we must do mitzvos whether or not we have the proper intent or focus on it adequately, but this verse tells us that we must, at the very least, be honest with ourselves. There are no shortcuts in ruchniyos.

May we all be zocheh to achieve true growth, particularly at this very special time of year.

Gut Shabbos.

Parashas Vayikra

This week’s parashah begins with וַיִּקְרָא אֶל מֹשֶׁה וַיְדַבֵּר ד' אֵלָיו..., And He called to Moshe and Hashem spoke to him…. Rashi cites Chazal teaching us a number of lessons from this passuk.

One of them is that when He spoke, “Hashem spoke to him,” to Moshe alone. The Torah here is teaching that even when it says that Hashem spoke to Moshe and Aharon, it means that he spoke only to Moshe and that Moshe was to convey Hashem’s Word to Aharon.

The question is, why does the Torah teach this here; we already encountered the mention of Hashem speaking to Moshe exclusively, and the mention of Him speaking to Moshe and Aharon, in Chumash Shemos.

As we know, Aharon was Moshe’s older brother. Yet Hashem did never spoke directly to him.

But was Aharon discouraged by the fact that his younger brother had reached a higher spiritual level? No. He remained the Kohen Gadol, the High Priest of the nation, the model Servant of God.

The Torah here is introducing us to the laws of the korbanos, the sacrifices. These offerings were a way for every Jew to draw close to Hashem. Wealthy people brought animal offerings, poor people often brought bird or meal offerings.

The Torah begins its discussion of this topic with a vital lesson in our service of Hashem: Every Jew has his role, his place, his abilities and the level he can reach.

Hashem is telling us, “Don’t be discouraged if those around you achieve a higher level, that isn’t your place. Look, Aharon was the Kohen Gadol, yet I never spoke with him. He understood his role. And I am giving you the korbanos as a way that you can draw close to me according to where you are.”

Today that we have no korbanos, tefillah is the way we develop our relationship with Hashem. Now, too, although we must be inspired by others to aim toward achieving the highest level of dveikus possible, we must not be discouraged so long as we’ve tried our best.

May we be granted the opportunities to draw close to Hashem, and may He grant us success in our efforts to do so.

Gut Shabbos

A very short though on Parashas Pekudei

A very short thought this week.

Throughout this week's parashah, as Moshe completes each phase of the Mishkan, we are told that he did the associated service (he placed the Shulchan (Table) and arranged the bread upon it, he placed the Menorah and lit its lamps, etc.).

With regard to the final object, the Kiyor (Laver), however, we are told that he, Aaron, and Aaron's sons would wash their hands and feet there. Furthermore, we are told that this is what they would be obligated to do every day before they performed any Avodah (Service) in the Mishkan.

On a very simple level, it is possible that, if the assembly was done in the order written, Moshe had completed everything else, and he no longer had the need to wash from the Kiyor that day.

But why does the Torah tell us about the ongoing obligation for the Kohanim to wash their hands and feet?

Fundamentally, a Kohen had no specific obligation to wash from the Kiyor; he only had to wash his hands and feet if he was going to perform the Avodah. The Kohen’s act of washing was thus a his renewing his personal connection to Hashem.

That was something that was not “completed” when the Mishkan was complete. It was a n assembly that was renewed every day.

And it is an “assembly” that we can do each day as we recommit ourselves to doing Hashem’s Will and renew our dedication to Him.

Gut Shabbos.