A Quick Thought -- Parashas Kedoshim

In this week’s parashah (19:31), we are toldאַל תִּפְנוּ אֶל הָאֹבֹת וְאֶל הַיִּדְּעֹנִים אַל תְּבַקְשׁוּ לְטָמְאָה בָהֶם..., Do not turn to Ov and Yidoni [forms of soothsaying through calling up spirits], and do not seek to become impure through them….

The Torah’s choice of the of the wordתְּבַקְשׁוּ , seek or desire seems a bit unusual. It could simply have said, as it does elsewhere, וְלֹא תִטַּמְּאוּ בָּהֶם, and do not become defiled by them.

Rashi comments do not seek to be involved in these, because if you become involved in them you will become impure. Apparently, Rashi felt that the Torah was adding an additional safeguard here: these practices are so toxic, don’t even want to do them.

However, we can also understand this verse to be teaching us a lesson that applies to everything in life: A person’s aspirations and focus are so inherently powerful, they will affect him. Do not be מְבַקֵשׁ Ov and Yidoni, because the very desire and quest for them has will spiritually corrupt and contaminate the person.

It is axiomatic that middah tovah merubah, whenever there is the power to achieve harm, there is a far stronger potential to do good.

This can give us an insight into a passuk in Tehillim. Dovid Hamelech, said (27:4) אַחַת שָׁאַלְתִּי מֵאֵת ד' אוֹתָהּ אֲבַקֵּשׁ, שִׁבְתִּי בְּבֵית ד' כָּל יְמֵי חַיַּי לַחֲזוֹת בְּנֹעַם ד' וּלְבַקֵּר בְּהֵיכָלוֹ:; I ask but one thing of Hashem, it is this that I desire: To sit in the house of Hashem all the days of my life; to behold the splendor of Hashem and to visit His Sanctuary.

Though he never merited to enter the Sanctuary, the Beis Hamikdash, which was built after his passing by his son Shlomo, his very yearning for that level of connection with Hashem brought him, as the next passuk tells us, to be hidden in Hashem’s shelter on the day of evil, to be concealed in the concealment of His tent, lifted upon a rock.

If we aspire and seek to come close to Hashem, the desire itself has the ability to purify, uplift and sanctify us.

May we be zocheh to have the proper aspirations, and to be transformed by them.

Gut Shabbos.

Parashas Acharei Mos

In this week’s parashah, the Torah has two nearly identical pesukim:  אֶת מִשְׁפָּטַי תַּעֲשׂוּ וְאֶת חֻקֹּתַי תִּשְׁמְרוּ לָלֶכֶת בָּהֶם אֲנִי ד' אֱלֹקֵיכֶם: וּשְׁמַרְתֶּם אֶת חֻקֹּתַי וְאֶת מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי ד':, You shall perform My statutes and observe My Decrees to follow them, I am Hashem Your G-d. And you shall observe my decrees and My statutes, which a person shall perform, and you shall live by them, I am Hashem.

Chazal expound a number of important lessons from these pesukim, as Rashi notes, but there may be an additional insight to be gleaned from their order and the differences between them.

The first passuk is exhorting us to follow the mitzvos. A person thinking about the mitzvos will accept mishpatim, logical statutes, before the chukim, the decrees we cannot understand. The command to do them all is, however, absolute. Ani Hashem Elokeichem, which throughout the Torah means that He gives reward and punishment for their observance.

The second passuk is discussing the next, more profound level. It is discussing how we should do mitzvos and what that expeience should be for us.

If we realize that the source of the mitzvos is Ani Hashem – the Compassionate Master of all, Who always was, is, and will be – then it makes no difference whether the mitzvah is a decrees or a statute.

Beyond that, the Torah tells us, that if we do chukosai and mitzvosai, My decrees and statutes, if we perform the mitzvos properly and with the recognition of Who the Giver is, then v’chai bahem, we will live through them – they will give us enjoyment, pleasure and delight. If we find the mitzvos a burden, it is because we have not yet reached this level, we are not doing the mitzvosai, the mitzvos as Hashem intended us to do them.

May we aspire to – and experience – the proper recognition and appreciation the greatness, beauty and pleasure of the mitzvos.

Gut Shabbos.

Parashas Metzorah

In this week's parashah, we are told that when a person had a discoloration on the wall of his house that may be tzaraas, he must call the Kohen to come view it and determine its status.

If the kohen determines that it is tzaraas, the house and its contents become tamei as soon as the Kohen announces his decision.  

This being the case, the Torah tells us that, before going to look at the house, the Kohen should have the house emptied of its contents, to prevent the possessions becoming tamei. Rashi quotes the Mishnah in Negaim that makes the following observation: Almost all the objects in the house – anything made of fabric, leather, wood or metal – can be purified through immersion in mikvah. The only utensils that would actually be ruined through tumah were the most inexpensive ones, those made of earthenware. The Torah was concerned that the home-dweller should not lose even those inexpensive utensils;  “HaTorah chassah all memonan shel Yisrael; the Torah had pity on a Jew’s resources.

The Torah does not merely advise that the person should remove his possessions from the home; it seems to insist that the Kohen should tell him to do so. It seems to be saying that the Kohen can’t simply go check and hand down his decision; he must first do what he can to help the person mitigate the possible damage. There’s an important lesson to be learned from this: When doing someone a favor, it isn’t enough to do the minimum; we must look at the whole picture, and try to help the person with every detail.

Secondly, if the Torah was concerned that insignificant earthenware vessels should not go to waste, how much more must we be concerned not to waste – and to properly use – the most valuable resources we have been bequeathed, our natural talents.

May we use those talents to make the most of ourselves and to help others in every way, even beyond what they asked us to do.

Gut Shabbos

Parashas Tazria

In this week’s parashah we learn that a woman who has given birth must bring two offerings: a sheep as an Olah (burnt-offering) and a bird as a Chatzas (sin-offering) (12:6). If the mother cannot afford a sheep, she may bring a bird as an Olah as well (12:8).

An Olah is generally brought for failing to fulfill a positive commandment, for improper thoughts, or by one who simply wants draw closer to Hashem; it is not an offering of atonement (see, for example, Makkos 17b, Zevachim 5a) , but one of uplifiting. The Chatas, however, is brought to achieve atonement for sins.

Considering that is it is brought to “cleanse” the person, would it not make sense to bring an animal – a more expensive and significant offering – for the Chatas?

These pesukim offer us some insight into the general dynamic of teshuvah and spiritual growth, beyond the context of a new mother bringing these offerings.

The person bringing a Chatas has already made an important first step – recognizing that he or she has sinned. They must bring an offering for atonement, but sometimes even a token offering is enough, just to concretize their sense of contrition. The person bringing the Olah, on the other hand, may have little or no inherent sense of remorse for their failings; they may think of  themselves as righteous, as people on the level of offering a sacrifice only for the sake of draw close to Hashem.

For a wealthy person, bringing an inexpensive bird may simply be an easy shortcut to achieve “spirituality,” and that would defeat the essential purpose of the offering. He or she must therefore bring a more expensive sheep, to demonstrate – even to themselves – their commitment and sacrifice. To a poor person, bringing even a bird is a challenge, and it is therefore sufficient.

There is another question however: In both pesukim, the Torah first mentions the Olah before the Chatas. However, when birds are brought for both offerings, the Chatas is actually sacrificed first.^* Why, then, does the Torah mention the Olah before the Chatas in that passuk?

In Tehillim (85:15), Dovid Hamelech enjoins us: סוּר מֵרָע וַעֲשֵׂה טוֹב, abandon evil and do good. Ideally, a person life should follow the pattern of this verse in his life: first abandon evil and then do good. Thus the Chatas, which represents a person’s repentance from sin, precedes the Olah, which represents his actively pursuing good deeds.

However, the fact is that this is not always possible. If we were to wait until after we abandoned all sin before we pursued proper behavior, we may never come close to Hashem. Therefore, on a practical level, we often have to pursue our spiritual growth even before we have succeeded in fully cleansing ourselves of sin. Although the Chatas must be offered first, the verse is alluding to the fact that there are circumstances when our own personal Olah, our positive efforts toward spiritual achievement, must come before we have offered our Chatas, our full repentance for our past misdeeds.

May we all be zocheh to true and complete teshuvah and to draw close to Hashem.

Gut Shabbos.

* When an animal is brought for the Olah, it is brought first because an animal is more significant than a bird (Sifsei Chachamim).

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.