Category Archives: Sefer Vayikrah

Parshas Tzav – I Made It Across the Ocean Safely! Thank You Hashem!

Parshas Tzav

I Made It Across the Ocean Safely! Thank You Hashem!

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“If he brings it as thanksgiving offering…” (Vayikra 7:12)

Rabbi Yissocher Frand brings a beautiful insight from the Avudraham. When the chazan repeats the Shmoneh Esrei the congregation listens silently. They merely respond to each bracha by saying  baruch hu uvaruch shmo, blessed be Hashem and blessed be his name, and amen. However, while the chazan says Modim, the congregation does say a prayer. Why is Modim different? The Avudraham says that for all the other blessings in the Shmoneh Esrei the chazan can represent us and say the blessings for us. However, nobody else can say ‘Thank you’ for us. Thanks, must come from ourselves.

 

Parshas Tzav introduces the laws of the Korban Todah, the Thanksgiving offering (Vayikra 7:12). Rashi explains that a Todah offering is brought by someone who experienced a personal miracle. Rashi lists four examples. One who traveled across an ocean or through a desert and safely reached his destination, one who was thrown in jail and then was released, or one who was seriously ill and then recovered.

 

Rav Yosef Chaim Sonnenfeld makes an interesting point. Parshas Vayikra lists all the sacrifices that an individual may bring. However, the laws of the Korban Todah are left out. Why? Furthermore, Parshas Tzav discusses the details of the sacrifices, instructing the kohanim what to do. It is like an instruction book for the kohanim. Yer, surprisingly, this Parsha does talk about the Korban Todah. Why?

 

Rav Sonnenfeld further asks why Rashi uses the word “miracle” to describe the four circumstances that require one to bring a Korban Todah. Each of these situations may involve risk or danger but they are not miracles.

 

Truthfully, these examples are not open miracles. However, they, too, are miracles! They are examples of hidden miracles that Hashem performs behind the veil of Nature.

 

We take certain things for granted because we become accustomed to them but they are also miracles. The birth of a baby, being healed after an illness, and the ability to do successful heart surgery are truly miracles!

 

Pirkei Avos (5:5) lists several miracles that were a daily occurrence in the Beis HaMikdash. Two examples are that although flies are typically attracted to raw meat, flies were never attracted to the animals that were slaughtered as korbanos. Also, the wind never blew the smoke that rose from the Altar. The kohanim saw miracles constantly. When someone lives with miracles on a daily basis, he may get used to the miracles and may no longer appreciate them.

 

This, Rav Sonnenfeld says, explains why the Korban Todah is listed in Parshas Tzav.  It is a reminder to the Kohanim who witness miracles on a daily basis and is to remind us that even frequent miracles and even acts of Nature are all miracles from Hashem. (Rabbi Yissocher Frand on Torah.org)

 

Rav Avrohom Pam zt”l says that nowadays, since we no longer have korbanos, when one is saved from any of the above-mentioned four circumstances, he says a bracha during the time that the Torah is read in shul בָּרוּךְ אַתָּה ד’ אֱלֹקֵינוּ מֶֽלֶךְ הָעוֹלָם, הַגּוֹמֵל לְחַיָּבִים טוֹבוֹת, שֶׁגְּמָלַֽנִי כָּל טוֹב.. “Blessed is Hashem Who bestows good things upon the guilty and Who has bestowed every goodness upon me.”

 

When one is saved from a crisis that necessitates this bracha, he experiences goodness from Hashem. While he is in the midst of a crisis it is very hard for him to see the kindness of Hashem.

He must realize that the crisis itself is for his benefit even if he doesn’t immediately see its benefit! That is the meaning of the last part of the bracha, “Who has bestowed every goodness upon me.” The entire situation, not just the salvation from the crisis, was good for him.

For example, when a young child is given an injection to protect him from contracting a grave illness, he cries bitterly and often refuses to cooperate with the “bad” person who wants to prick him with a needle. He doesn’t understand that the pain will be temporary and the benefit will be long lasting.  (Messages from Rav Pam by Rabbi Sholom Smith) 

Ksav Sofer says a similar idea. There is a pasuk in Tehillim (50:2),” .זֹבֵחַ תּוֹדָה יְכַבְּדָנְנִי.”  “One who offers a thanks offering, honors Me.”    Midrash Rabbah (9:2) quotes Rabbi Huna who says in the name of Rabbi Acḥa that the Hebrew word,” יְכַבְּדָנְנִי “is written with an extra letter “nun”. That teaches us that we must give thanks for being saved from the crisis as well as giving thanks for the crisis itself because all that Hashem does is good. The crisis that Hashem put us in is either to awaken us to return from our evil deeds or to give us goodness through it.                            

The second part of the pasuk says, “and to one who sets out on the proper way I will show the salvation of G-d.”  One who believes with his whole heart that the crisis was good for him and thanks Hashem for it, then Hashem will show him how goodness resulted from the crisis. (Yalkut Lekach Tov by Yaakov Yisroel Beifus)

 

Hashem loves each and every one of us so much! When Hashem saves us from a crisis or a dangerous situation, we must thank Hashem. Ideally, we should also thank Hashem for giving us the crisis, although that is very difficult to do. Everything that happens from Hashem is for our best!

If it happens it was willed by Hashem.

If it was from Hashem, then by definition it is good.

If it is good then I want it.

So thank you Hashem!

 

 

Parshas Vayikra – Use Your Power Wisely!

Parshas Vayikra

Use Your Power Wisely!

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“And Hashem called to Moshe and spoke to him from the Tent of Meeting….” (Vayikra 1:1)

A person’s Hebrew name is much more than a way to call him or talk about him. A Hebrew name describes a person’s essence and attributes.

Midrash Rabbah (Bereishis 17:4) writes that Hashem brought various animals to the angels and asked them to name the animals in a way which described the essence and purpose of each animal. The angels were unable to do so. Then Hashem brought the animals to Adam who was able to name each animal based on its essence. Hashem told the angels that this was an example of Adam’s wonderous wisdom which was greater than theirs. Clearly, great intelligence was necessary to define the essence of each animal.

A name can also indicate a person’s mission in life. After wrestling with Esav’s angel which ended in a tie, Yaakov wanted to know the angel’s name (Bereishis 32:30). The angel responded, “Why is it that you ask for my name?” (32:31). Rashi explains that the angel did not tell Yaakov his name because angels’ names change.

Midrash Rabbah (Bereishis 78:4) explains that the angel was telling Yaakov that angels do not have permanent names. Their names change according to the service that they are commanded to do or depending on the mission upon which they are sent.

The Torah tells us, “And Hashem called to Moshe,,,.” Midrash Rabbah (Vayikra 1:1) points out that Moshe was called by ten different names. Each name described a different aspect of Moshe’s essence, based on the Hebrew root word of that name.  Moshe was called Yered because he brought the Torah down from Heaven to earth. Others say because he brought Hashem’s Holy Presence from Heaven to earth.  He was called Avigdor because he was the father of those who would build a protective fence around the Torah. He was called Chever because he joined together the children with their Father in Heaven.  He was called Evyasar because through him Hashem overlooked the sin of the golden calf…. Hashem told Moshe that although you have many names, “I will only call you by the name that Bisya, Pharoah’s daughter, called you.”  “Bisya called his name Moshe” (Shmos 2:10).

Rav Chaim Shmulevitz z t”l asks why Hashem chose the name Moshe from amongst all of the names that he was known. Furthermore, the name Moshe did not describe his essence. Rather, it just described the event of Bisya drawing Moshe out of the water.

Rav Chaim Shmulevitz zt”l offers a beautiful answer. Bisya’s actions were only possible because of her great mesiras nefesh, self-sacrifice. Bisya’s act was done in defiance of her father who wanted all babies drowned in the Nile River.  Since Moshe’s life was saved through an act of mesiras nefesh, “this power and ability of utter self-sacrifice entered the very body and soul of Moshe, for all that the giver gives to the recipient totally enters him!”.  Wow!  Moshe attained this attribute of mesiras nefesh because of Bisya’s act. Therefore, Moshe was known by that name which expressed his essence more than his other names.

Rav Chaim Shmulevitz zt”l proves this.  The Talmud Yerushalmi (Kedushin 1:1) says that Hashem gave the Jewish people three gifts. Hashem gave them the gifts of compassion, bashfulness, and kindness. The Talmud proves this from the pasuk in the Torah, “Hashem will guard for you the covenant and the kindliness that He swore to your forefathers (Devarim 7:13).”

The Torah Temimah questions the Talmud’s proof. The pasuk is speaking about the chesed, the kindness, that Hashem will do for the Jewish People. It does not say that the trait of chesed is inherent in the Jewish People. So how does the pasuk prove that the trait of chesed is inherent in the Jewish People?  The answer is that since Hashem acts with the Jewish People with the trait of chesed, this trait is transferred to and absorbed within them.

(Rabbi Chaim’s Discourses translated and edited by Rabbi A. Scheinman and Eliyahu Meir Klugman)

 

Parents and teachers should especially be aware of this. Truthfully, all of us have the same power.

When we interact with others, exemplifying our good middos, character traits,

we can actually share and transfer those traits to others!

 

 

Parshas Behar-Bechukosai – Who Are You Surrounded By?

Parshas Behar-Bechukosai

Who Are You Surrounded By?

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“You shall not make idols for yourselves….” (Vayikra 26:1)

In 1947, the members of the Mirrer Yeshiva arrived in America from Shanghai, China. The mashgiach, Rav Chaskel Levenstein zt”l, together with some others, settled in the East New York section of Brooklyn.  At that time, it was a predominately Jewish neighborhood. After a few months, Rav Chaskel unexpectedly decided to move to Israel, despite the great dangers there at that time. When he was asked why he suddenly decided to leave, he responded, “For practically the first time in my life I see wanton disregard for the holy Shabbos by fellow Jews. I feel that this constant exposure is weakening my own fear of even accidental violation of Shabbos, and I must leave ….” (Messages from Rav Pam by Rabbi Sholom Smith)

Rabbi Yossi son of Kisma said, “ One time I was walking along the way and a certain man met me. He greeted me and I returned the greeting. He said to me: ‘Rabbi, where are you from?’ I responded: ‘I am from a large city of scholars and scribes.’ He said to me: ‘Rabbi, would you be willing to dwell among us in our place, and I will give you hundreds of thousands of gold coins, precious stones and pearls?’ I said to him: ‘Even if you would give me all the silver, gold, precious stones, and pearls in the world, I would not dwell anywhere other than a place of Torah.’  (Pirkei Avos 6:9)

 

In Parshas Behar, the Torah exhorts us not to succumb to the grave sin of idolatry (Vayikra 26:1). Rashi is bothered by the obvious question. The Torah already warned us, in the Ten Commandments and in numerous other places, not to serve idols. Why is this prohibition repeated here? Rashi answers that this is connected to the previous psukim which discuss the case of a Jew who sells himself as a slave to a non-Jewish master. The Torah is warning him to be careful. Now that he lives in the home of a non-Jew, he should not say to himself, ”Since my master acts immorally, I will be like him. Since my master worships idols, I will be like him.  Since my master violates Shabbos, I will be like him.”

This Rashi is hard to understand. The slave’s master is not Jewish. Thus, he is not obligated to follow the Torah and fulfill the mitzvos. The Jewish slave, on the other hand, is obligated in ALL mitzvos even though poverty or sin forced him into selling himself as a slave to a non-Jew. How could this person compare himself to his non-Jewish master, thinking that he was not obligated in mitzvos? Especially since, according to the Ibn Ezra the non-Jew was only permitted to purchase the Jewish slave on the condition that he allow the Jew to be able to keep the mitzvos. The Jewish slave cannot be compelled to serve idols or profane Shabbos.

Rav Avraham Pam zt”l says (Messages from Rav Pam by Rabbi Sholom Smith) that this teaches us a vital lesson for life. A person is greatly influenced by his surroundings! A Jew can be Torah observant. He can be learning Torah, keeping Shabbos and fulfilling all the mitzvos. Yet, when he sees others around him doing the wrong things, it can influence him to do the worst possible sins! The slave master’s behavior should have repulsed and disgusted him. He should have been turned off by the immorality in the home. And, initially, he probably was turned off! Unfortunately, after a while he will begin to tolerate the disgusting behavior and eventually, he may even come to imitate it. Or, at least, it may lead him to become more lax in his mitzvah observance. For example, when he sees unrestricted violation of Shabbos, even by the non-Jew, it could weaken his resolve to keep Shabbos Kodesh. Such is the influence of one’s environment.

Since the influence of our environment is so pervasive, Rav Pam zt”l says that we should be so careful about where we choose to work and to live. The spiritual dangers inherent in today’s workforce can be devastating!

The external influences around us are stronger than we can imagine!

We are only fooling ourselves if we think that spending time with the wrong people

or viewing certain things will not influence us poorly.

Everything that we see has an impact on us and can pull us down spiritually.

Conversely, being in the proper environment can help raise us to new heights!

Let us always surround ourselves with good people

whose very presence will influence us to reach even higher heights!

 

Parshas Emor: The Power Of 10!

Parshas Emor

The Power Of 10!

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“… I will be sanctified among Bnei Yisroel …” (Vayikra 22:32)

HaRav Moshe Chayim Luzatto zt”l writes in his introduction to Mesilas Yesharim, The Path of the Just, that he did not write his sefer to teach something new. Rather, he wanted to remind people what they already knew but tended to forget. In a similar vein, I would like to discuss a known topic that is of utmost importance to review.

We are privileged that we have a loving Hashem who is always available to listen to us, our needs, our worries, and our requests. Nothing is too trivial to ask from Hashem. We daven to Hashem every day and Hashem listens. We can lift our tefillos to an even higher level when we take advantage of the opportunity to join with a minyan, a quorum of 10 males over the age of bar mitzvah, to daven to Hashem.

The main aspect of davening with a minyan is to daven Shmone Esray together with the minyan. In a minyan, everyone’s tefillos join together into a stronger tefillah which has a greater impact.  When someone prays alone, his tefillah is examined scrupulously. Did he have a lack of focus or lack of concentration during tefillah?

The Zohar (Bereishis 495A) says that when a congregation is davening together, Hashem does not inspect the quality of those tefillos or those people; Hashem does not examine their intentions or thoughts. Those tefillos are accepted immediately! Therefore, the pasuk concludes, “and He did not despise their prayer.” Even if there are those in the minyan who are unworthy of their prayers being accepted because of their wayward behavior, their tefillos are still accepted immediately and are not “despised.” (The Kalever Rebbe, Breslov.com) His prayers are joined with everyone else’s, and they form a crown for Hashem.

The Chofetz Chaim zt”l discusses (sefer Nidchei Yisroel, chapter 5) the importance of davening with a minyan. One who does so, helps magnify Hashem’s honor even more than when he davens on his own, as a king is honored more when more of his subjects come to greet him. Additionally, there are some very great mitzvos that can only be done when davening with a minyan. These mitzvos are, the recitation of Barchu (Blessed is Hashem, who is blessed, for eternity), Amen Yehe Shmeh Rabba Mevarach l’olam ul’olmei olma’ya (may Hashem’s great name be blessed for eternity), and Kedusha (kadosh, kadosh, kadosh -Hashem is holy).  The Chofetz Chaim zt”l says that we can’t fathom how valuable the recitation of these 3 is to Hashem. They awaken Hashem’s love for us and help to hasten the final redemption!

The Talmud (Yershalmi Brachos 7:3) says that we learn from a pasuk in our parsha (from a gezaras shava) that these 3 prayers may only be recited with a minyan. The pasuk says “… I will be sanctified among Bnei Yisroel …” (Vayikra 22:32). The Talmud quotes another pasuk (Bereishis 42:5), “The sons of Israel came to buy grain among those who came.” The “sons of Israel” refers to Yaakov’s 10 sons. So too, in the aforementioned pasuk it refers to 10 men. Thus, we learn that 10 men are required to recite these 3 holy prayers.

The Talmud (Brachos 3A) shares a story in which the prophet Eliyahu said to Rabbi Yossi that any time that Hashem’s greatness is evoked, such as when Klal Yisroel enter a synagogue and declare Amen Yehe Shmeh Rabba Mevarach l’olam ul’olmei olma’ya, Hashem shakes His head and says, “Happy is the king who is thus praised in his house. How great is the pain of the father who exiled his children, and woe to the children who were exiled from their father’s table, as their pain only adds to that of their father.” Rokeach says that Hashem also says, “When will I gather my children from amongst the nations?”

The Rama (Shulchan Aruch Orach Chaim 125:2) says that when saying kadosh, kadosh, kadosh, declaring Hashem’s holiness, one should lift his eyes up to the heavens and lift his body by the heels of his feet. While one is doing that, the Chofetz Chaim zt”l (Mishna Brura 5) says that Hashem says it gives Me the greatest pleasure. At that moment I, Hashem, hold on to my heavenly throne in the image of Yaakov. I hug it and kiss it, mention the merit of Klal Yisroel and hasten their redemption.”

The Chofetz Chaim zt”l  (sefer Nidchei Yisroel) adds that if Klal Yisroel would repent at that moment, they would be redeemed immediately!

The Talmud (Shabbos 119B) says that the reward for declaring  Amen Yehe Shmeh Rabba Mevarach l’olam ul’olmei olma’ya wholeheartedly, with all one’s might (Rashi says that it means with all one’s concentration), is that if a bad decree had been decreed in Heaven against him, it will be torn up.  

The Talmud (Chulin 91B) says that a few times every day, angels sing praise to Hashem. Some angels only recite a song of praise once a day while some angels recite a song of praise once a week. Other angels only recite a song of praise once a month while others recite a song of praise once a year. Others recite a song of praise once every seven years while others recite a song of praise only once every 50 years! Others recite a song of praise only one time.

Yet, we have the unique opportunity to sing praises to Hashem every single day! We can praise Hashem multiple times during the day!  Certainly, this is not an opportunity to waste. Since it is so powerful, the yetzer hara will try anything, any distraction to cause us to miss saying these praises of divrei kedusha. However, the yetzer hara tries to urge us to talk to our friend during those times, to deprive us of this very special merit.

Tanna d’vei Eliyahu says that after a person’s lifetime, it will be so embarrassing when a person sees about 5 billion angels declaring Hashem’s holiness and praising Hashem a number of times daily, while he had the same opportunity numerous times daily, yet he missed the opportunity.

The Chofetz Chaim zt’l (55:1) quotes a Mata Moshe who brings a Midrash that a sage saw his dead student in a dream. The student had a spot on his forehead. He wondered why. The student said that it was a punishment for not being careful to avoid speaking when the chazan recited kaddish. This was a mark that the student would have for eternity!

Hashem does so much for us every second of our lives. We have the golden opportunity to praise Hashem throughout the day. We should take advantage of the opportunity which brings great rewards. We should not allow the yetzer hara to distract us, depriving us from reaping the great rewards and causing us to have a blemish for eternity!

(Based on Yalkut Lekach Tov by Rabbi Yaakov Yisroel Beifus)

 

Parshas Tazria-Metzora: The World Exists Because Of Us!

Parshas Tazria-Metzora

The World Exists Because Of Us!

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Rabbi Yochanan ben Zakkai said, “If you have learned much Torah, do not take credit for it for you were created for this” (Pirkei Avos 2:9).

From the holiday of Pesach until Shavuos we learn one perek of Pirkei Avos. This week we learn the second perek. The theme of learning Torah is repeated numerous times in this perek.

Hashem created us for the express purpose of learning Torah and doing mitzvos.

Rabbi Yochanan ben Zakkai said, “If you have learned much Torah, do not take credit for it for you were created for this” (Pirkei Avos 2:9).

Rabbeinu Yonah explains that if a debtor repays his debt, we don’t credit him favorably for that. We expect him to repay his debt. This also applies to one who does mitzvos. He should not credit himself favorably for it, because that is why he was created.

The Torah tells us (Bereishis 1:31), “Hashem saw all that He had made, and behold it was very good. It became evening and it became morning, the sixth day.” וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם הַשִּׁשִּֽׁי”. The Talmud (Shabbos 88A) discusses this pasuk. Reish Lakish asked why the Torah writes a seemingly superfluous letter heh, the definite article, upon the completion of the 6th day of Creation. This letter does not appear on any of the other days. Reish Lakish said that it teaches that Hashem established a condition with the act of Creation. “If the Jewish People accept the Torah on the sixth day of Sivan, you will exist. If they do not accept it, I will return you to the primordial state of chaos and disorder.” The earth was afraid until the Jewish people accepted the Torah on the 6th of Sivan.

Hillel said (Avos 2:5) that one should not say, “When I can free myself of my business (Bartenura) or other affairs, then I will be available to learn Torah”. One never knows if he will become available. Rabbeinu Yonah says that one never knows what the next day will bring as every day brings more tasks and more challenges. One should not assume that the next day will be easier for him to learn Torah. If one postpones learning Torah for a more opportune moment, when he is free from distractions, that moment may never come! Sadly, he may leave the world without having learned Torah! Rather, one should set a fixed time to learn Torah, despite the distractions that he may have.

A student of the Chozeh of Lublin once spent Rosh Hashanah with him. While there, he davened that Hashem provide him with enough money for his needs so that he could learn Torah without pressures and distractions. The next day, the Chozeh told him that perhaps it was more pleasing to Hashem for him to overcome his challenges and learn Torah even under less than ideal conditions. He should learn despite the pressure of earning a living.  (Pirkei Avos Treasury by Rabbi Moshe Lieber)

Rabbi Tarfon says, “The day [i.e., life in this world] is short, and the labor is great [i.e., Torah study is endless] …” (Avos 2:15).

 One should not waste a moment of the precious time that he has in this world. Life is a fleeting opportunity to gather the treasure of learning Torah and performing other mitzvos.

Rabbeinu Yonah says a parable about this. A king said to his servant, “Count gold coins from now until tomorrow, and everything that you count will be yours.” The servant will think, “How can I sleep? I will lose all those gold coins”. How can the servant sleep? He will want to maximize his time to count the coins. Similarly, we should maximize our time to learn Torah. Even our mundane actions such as sleeping and eating can be elevated to a holy level if our intention is to help us be strong to serve Hashem.

King David once told Hashem, “Your statutes were as songs to me…” (Tehillim 119:54). King David compared Torah to beautiful music. What a seemingly beautiful praise to say. Rashi (Talmud Sotah 35A) explains that when King David was escaping from his enemies who were trying to kill him, he would find refuge and contentment by learning Torah like enjoying the sweetest music. Yet, King David was punished for comparing Torah to music (see the Gemorah). It was an inappropriate comparison. Listening to music is not a constant, whereas learning Torah requires constant involvement. Hashem said to him, “Matters of Torah are so difficult and demanding. If one’s eyes stray from the Torah even for a moment, he will forget it, and you call them songs?”

When Hashem offered the Torah to the other nations of the world, they questioned Hashem about it. Clearly, they did not have faith in the beauty and importance of this gift. The Jewish People agreed to accept the Torah even before knowing what it required them to do. The Jewish People trusted that Hashem was offering them something special that would give their lives meaning.

Our learning Torah is the reason for our existence! It is the reason for the world’s existence!

It will bring us happiness and fulfillment!

Let us take advantage of this special gift and learn Hashem’s Torah at every opportunity.

 

 

Parshas Shmini – I Am In Pain! What Are You Going To Do!

Parshas Shmini

I Am In Pain! What Are You Going To Do!

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“Moshe said. “This is what Hashem commanded you to do, and the glory of Hashem will appear to you.”(Vayikra 9:6)

The process of inaugurating the Mishkan, the Tabernacle, took place over the course of eight days. On the eighth day, Moshe told Aharon and his sons which sacrifices to bring, and which procedures to follow. After completing all the services, Hashem’s Shechina, Holy Presence, would fill the Mishkan.

Rashi (Vayikra 9:23) says that Aharon brought the sacrifices and did the other services, yet Hashem’s Shechina did not appear. Aharon felt pain and embarrassment. He thought that he was the sole reason for the Shechina not appearing due to his involvement with the Golden Calf. He told Moshe that since Moshe had told him that the Shechina would appear after Aharon had completed the service, Moshe had caused him to be embarrassed. Immediately, Moshe stopped what he had been doing and entered the Ohel Moed, the Tent of Meeting, to daven for mercy for Aharon. His prayers were answered and the Shechina appeared and filled the Mishkan.

Why did Aharon have a complaint against Moshe? Wasn’t Moshe simply relaying Hashem’s directives?

It is true that Moshe was just telling Aharon what Hashem had said. However, since Moshe was the conduit for the pain and embarrassment that Aharon had felt, Moshe was somewhat responsible. Realizing his responsibility for what had occurred, Moshe immediately stopped what he was doing, to daven for Aharon. We bear a responsibility to alleviate our friend’s pain even if we were only an indirect cause of it, through no fault of our own. Obviously, the responsibility is even greater if we actively cause pain to another person!

The Talmud (Yoma 53B) discusses an episode that occurred one time with the Kohain Gadol on Yom Kippur. He entered the Kodesh HaKadashim, the Holy of Holies, to daven for Klal Yisroel, the Jewish People. His prayers took longer than usual. His delay caused the other kohanim to feel anxious. Since the Kohain Gadol had not yet appeared, the other kohanim feared that the Kohain Gadol had died due to an error he had made while doing the Yom Kippur service. The other kohanim were about to enter the Kodesh HaKadashim to remove the “dead body” of the Kohain Gadol. Before they did so, the Kohain Gadol emerged. The other kohanim asked him why he had stayed longer than usual. He replied that he had been pouring out his heart in prayer on behalf of Klal Yisroel. He had also been davening that that Beis HaMikdash would last eternally. The other kohanim told him that in the future, he should not daven a longer prayer than usual, so as not to cause distress to others who were concerned for his well-being.

This seems hard to comprehend. Firstly, Tosafos Yeshanim says that this Kohain Gadol was Shimon HaTzadik. He was the Kohain Gadol for 40 years! He was also among the last of the Anshei Knesses HaGedolah, the Men of the Great Assembly, who helped provide leadership for the Jewish People. He was a tzadik and had many years of experience as the Kohain Gadol. It was unlikely that he erred in doing the Yom Kippur service. So there should have been no cause for anxiety.

Furthermore, once the Kohain Gadol is in the Kodesh HaKadashim he can’t leave and then return. He could not have left to tell the other kohanim not to worry about his delay and then go back inside. Once he was there, he had a unique, once-a-year opportunity to offer special, heartfelt tefillos to Hashem. Klal Yisroel has so many needs for which the Kohain Gadol could daven. One would think that he should stay in the Kodesh HaKadashim and daven for as long as possible. Even if that would cause some concern and anxiety to Klal Yisroel who would be wondering what had happened to delay him, that fear would only be temporary. Wouldn’t it be worth having the Kohain Gadol daven for Klal Yisroel at that auspicious time in that auspicious place even if it would cause them some temporary anxiety?

We see that it would be better for the Kohain Gadol to spend less time davening for Klal Yisroel to avoid causing them even momentary pain. 

We see from this that causing pain to another person is unacceptable,
even if there is much to gain and even if the pain is only temporary!

(Based on a dvar Torah by Rabbi Henach Leibowitz zt”l)

 

Parshas Tzav: Weigh It First!

Parshas Tzav

Weigh It First!

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“The kohain shall dress in his linen garment… and he shall separate the ashes when the fire consumes the burnt-offering on the altar and place it next to the altar.” (Vayikra 6:3)

One of the avodos, tasks, performed by the kohanim in the Beis Hamikdash was the removal of the ashes that had accumulated on the mizbayach. The ashes were placed on the floor of the courtyard, on the side of the mizbayach.

What determined which kohain would do this avoda? The Talmud (Yoma 22A) teaches us that initially, any kohain who wanted to do this avoda would join others in a race towards the top of the ramp leading to the mizbayach. The ramp was 32 amos long. There is a difference of opinion if it was 48 or 60 feet long. Whichever kohain “won the race” by reaching the top 4 amos, received the privilege of doing this avoda of removing the ashes.

One time, two kohanim who were vying for this privilege were racing to the top of the ramp. They were both close to reaching the top of the ramp. A terribly sad incident occurred in which one kohain purposely pushed the other kohain who then fell off the ramp and broke his leg. The kohain who did the pushing did not intend to cause harm to the other kohain. He was motivated by a strong desire to do a mitzvah, yet his actions caused physical harm to another kohain. Not only that, but the other kohain was prohibited to do other avodos in the Beis HaMikdash until his leg healed.

When Beis Din realized the danger involved in this process, they changed the process. From then on, a lottery system determined who would be picked to do the avoda of removing the ashes.

Rabbi Avraham Pam zt”l (Shabbos with Rav Pam by Rabbi Sholom Smith) learns a beautiful lesson from this incident. Sometimes when a person has a strong desire to do a mitzvah, while he is trying to fulfill it he may accidentally violate a law of the Torah.

This is obviously not what Hashem wants. One must carefully weigh his actions to make certain he is not inadvertently sinning or harming someone else. The Mesilas Yesharim (Chapter 20) by Rabbi Moshe Chaim Luzatto zt”l warns that sometimes a person thinks he is doing a great mitzva while in reality he is sinning. Other times, he may be doing a mitzva, but the consequences of his actions are causing hurt or pain to others, undermining and disqualifying the mitzva. For example, the Torah tells us (Vayikra 19:17) to rebuke our friend if we see that he is sinning. However, rebuking must be done in a way in which you are not sinning. As Rashi explains, do not rebuke and shame him in public for then you will be sinning. The Mesilas Yesharim continues that many great tzadikim would not do their accustomed unique acts of tzidkus, saintliness in public. They did not want to appear as if they felt that they were better than others. They did not want to be the cause of leading others to sin by gossiping or mocking their unusual actions.

 

We must weigh our actions carefully to ascertain that what we are doing is truly a mitzva and to make sure that we are not causing anyone pain in the process. That would turn the mitzva into a sin.

 

Parshas Bechukosai – He Turned On The Faucet But Nothing Came Out!

Parshas Bechukosai

He Turned On The Faucet But Nothing Came Out!

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“If you follow My statutes and keep My commandments and you will fulfill them.” (Vayikra 26:3)

Rabbi Yaakov Galinsky zt”l said a beautiful moshol: The Bedouins lived in the desert, far from civilization. They had to travel far to get water from wells. Once, some of the Bedouins traveled to the city. They were astounded that the city dwellers did not have to travel far to get water. All they had to do was to open the faucet and water came out. The Bedouins had the “brilliant” idea to purchase faucets which they would place in all their tents. When they returned to the desert, they excitedly told their friends that they brought a wonderous way of getting water. They would no longer have to go far to get the water, it would be right there, in their tents. They installed the faucets and turned them on. Nothing happened! No water came out. They were very distraught. They sent a message to the plumber from the city to quickly come. When the plumber arrived and saw the problem, he started laughing. He said that water does not come from the faucets alone. The faucets had to be connected to long pipes which were connected to a well, a source of water.

Rabbi Galinsky zt”l said that the Torah promises great blessings to those who toil in learning Torah and to those who fulfill the mitzvos. The Torah is the source, the “well”, for all those blessings. If someone is not connected to the “well”, how can he expect to get all those blessings?

The Torah (Vayikra 26:3-8) says,” If you follow My statutes and keep My commandments and you will fulfill them…”, then you will receive a multitude of physical blessings, besides spiritual reward. It will rain in the proper time, the earth shall give forth its produce…, you will feel satiated from eating, you will live securely in your land, there will be peace in the land, you will sleep without fear, no sword shall pass through your land, and you will pursue your enemies who will fall before you by the sword….

Rashi explains that “keeping My commandments” refers to fulfilling the mitzvos. What does “following My statutes” refer to? Rashi says that it means one should toil in learning Torah, with the intention of fulfilling the mitzvos. If one does not toil in learning Torah, G-D forbid, it could lead to a chain reaction of devastating results. He may not properly understand how to properly fulfill the mitzvos. That can lead to despising others who fulfill the mitzvos, hating the chachamim, preventing others from fulfilling the mitzvos, denying the mitzvos, and, eventually, denying Hashem.

The Talmud (Sanhedrin 94B) records the story about Sancherev, king of Assyria, who was in the process of conquering the world. He conquered heavily fortified cities. The Jewish king, Chizkiyahu realized the great danger to the Jewish People. How could the Jews protect themselves? King Chizkiyahu, aware of the blessings recorded in Parshas Bechukosai felt that the merit of learning Torah with intensity, would save the Jews. The Jewish people understood the message. Through their efforts, every Jew; man, woman, and child, became well-versed in Torah. The Talmud quotes Rabbi Yitzḥak Nappaḥa who said that the yoke of Sancherev was destroyed due to the oil of Chizkiyahu that would burn in the synagogues and study halls when the Jewish people were engaged in Torah study at night. Chidushei Agados says that an open miracle occurred, and an angel killed 186,000 of Sancherev’s soldiers. Then Sancherev fled.

Pirkei Avos (2:8) quotes Rabbi Yochanan ben Zakai who received [the oral tradition] from Hillel and Shammai. He used to say, “If you have learned much Torah, do not claim credit for yourself, because that is why you were you created”. The Talmud (Shabbos 88A) says that Hashem established a condition with the act of Creation that if Bnei Yisroel would accept the Torah on the sixth day of Sivan, the World would exist. If they would not accept it, the World would revert to the primordial state of chaos and disorder. Therefore, the earth was “afraid” lest it be returned to a state of chaos. Once the Jewish people accepted the Torah, the earth was “calmed”.

Rabbi Eliyahu Dessler zt”l (Michtav Me’eliyahu) says that when you toil at something, you come to feel an attachment to it, a love for it. For example, if you work hard to plant a tree, water it, prune it, etc., you feel an attachment to it. When you toil in Torah, you develop a love of Torah. That makes you feel that the Torah is a part of you.

The Chofetz Chaim zt”l says that everyone is obligated to toil in Torah according to his own ability.

Furthermore, toil in Torah is a mitzvah in and of itself, for which one receives reward. The Talmud (Brachos 28B) says that upon leaving the beis midrash where he learned Torah, Rabbi Nechunia ben Hakana said a prayer. “I give thanks before You, Hashem, that You have placed my lot among those who sit in the study hall, and that you have not given me my portion among those who sit idly on street corners. I rise early, and they rise early. I rise early to pursue matters of Torah, and they rise early to pursue frivolous matters. I toil and they toil. I toil and receive a reward, and they toil and do not receive a reward….” The Chofetz Chaim zt”l asks, what does it mean that others toil and do not receive a reward? For example, wouldn’t a tailor who fixed a suit get paid for the job? The Chofetz Chaim zt”l answers that the difference is in the effort. If a tailor works hard but does not sew a suit properly, he will not get paid for his effort. He gets paid only if he produces the required results.  However, Hashem handsomely rewards one for his effort in learning Torah. One who tries hard to understand a portion of the Torah yet does not understand it will still be greatly rewarded!

(dvar Torah based largely on Yalkut Lekach Tov by Yaakov Yisroel Beyfus)

We are approaching the Holiday of Shavuos, when we received the Torah. It is important to remember that we were created for the purpose of learning Torah and performing mitzvos. Our acceptance of the Torah ensured the continuation of the Creation of the World! We are obligated to work hard and toil in our Torah learning. Hashem promises us numerous blessings for that. It is important to remember that Hashem greatly values our efforts in learning Torah.

 

Parshas Behar – Give Back The Extra Change!

Parshas Behar

Give Back The Extra Change!

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“If you sell anything to your neighbor, or purchase [something] from your neighbor, do not cheat one another.” (Vayikra 25:14)

Many years ago, I read a story by Rabbi Hanoch Teller: Vladimer was a non-Jewish postmaster in a town in Europe. He made all his calculations in his head, never making a mistake. Once, he made a mistake and gave a Jewish customer too much change. The customer did not realize the mistake until he arrived home. He asked a halachic question from his rav, Rav Yaakov Kaminetsky zt”l, who told him to return the money. He tried to return the money, but Vladimer did not believe him since Vladimer never made a monetary mistake. The Jew insisted. Finally, Vladimer acknowledged his mistake and took the money. Vladimer thought to himself that the Jew returned the money only because he was afraid that he would be caught and that all the Jews in the town would be punished because of that. From that time on, Vladimer tested his Jewish customers by giving them extra change. Each and every time, the Jews returned the extra money. Vladimer was very impressed by the honesty shown by the Jews. Sometime after, the Nazis entered the town. There was only one non-Jew in the town who tried to save Jews. It was none other than Vladimer.

The Talmud (Bava Basra 89B) discusses different laws regarding honesty in business:  A person was not permitted to prepare measuring weights of tin, lead, or of any other type of metal because they deteriorate over time. As a result, the buyer would pay for more merchandise than he would receive.  A leveler was used to remove the excess from the mouth of a vessel. A leveler was not permitted to be made from a gourd because it is a light material and does not level effectively. That would cause a loss for the seller. It was also forbidden to make a leveler of metal because it weighs down and removes too much of the merchandise. That would cause a loss for the buyer. And, conversely, one may not level little by little, i.e., with several slow movements, since this would be bad for the buyer and good for the seller.

Rabbi Yocḥanan ben Zakai wanted to give a shiur discussing the laws of honesty and deceitfulness in business, using some of the specific examples that the Talmud discusses. However, he had a dilemma. If he would give the shiur, then dishonest people may learn new methods of cheating unsuspecting buyers. On the other hand, if he would not give the shiur, then dishonest people may say, “Torah scholars are not well versed in our handiwork.” Perhaps the dishonest people would think that wise men are naïve and unaware of the different methods of cheating.

The Maharsha explains that, on the one hand, Rabbi Yochanan ben Zakai felt that it was important that dishonest people realize that talmidei chachamim, Torah scholars, know all the tricks of how to cheat others yet refrain from doing so. Upon hearing this, many dishonest people would repent. Why? They rationalize their dishonesty by telling themselves that everyone else would also cheat if they knew how. When they learn that many people have the knowledge on how to be dishonest, yet do not do so because they value honesty, then many would repent. The example set by an honest Jew can be a powerful influence to impress others about the Torah way of life. Rabbi Yochanan ben Zakai knew that even professional thieves can be brought to repentance by seeing a Jew act with honesty. That is the power of making a kiddush Hashem. That is the positive influence you can have on others by doing the right thing. On the other hand, Rabbi Yochanan ben Zakai was afraid that his shiur would teach some of the dishonest people new methods of cheating. Because of this quandary, Rabbi Yochanan ben Zakai was not going to give the shiur. The Talmud then quotes Rav Shmuel bar Rav Yitzcḥak who says that Rabbi Yochanan ben Zakai finally decided to give the shiur on the basis of the pasuk, “Whoever is wise, let him understand these things, whoever is prudent let him know them; for the ways of Hashem are righteous, tzadikim will walk in them: and sinners will stumble in them.” (Hoshea 14:10). The Maharsha explains that Rabbi Yochanan ben Zakai derived from this pasuk another benefit of giving the shiur. Righteous people who would hear the shiur would become more sensitive to and would avoid deceiving others in ways in which they may have been doing so unintentionally. This additional benefit convinced Rabbi Yochanan ben Zakai to give the shiur.

Rabbi Henach Leibowitz zt”l had a question on this. Rabbi Yochanan ben Zakai was not going to give the shiur because of the deadlock between the consideration of encouraging outright thievery versus making a kiddush Hashem. Why would the benefit learned from the pasuk, make a difference in tipping the scales in favor of giving the shiur? Wasn’t this potential benefit very unlikely? After all, tzadikim, righteous people are honest. They review their actions to make sure that they act properly. The odds were minimal that they would cheat others, even unintentionally.

Rabbi Leibowitz zt”l answered that apparently, even though the chance of affecting a benefit to the righteous was minimal, it was still worth giving the shiur for their benefit. This teaches us how terrible it is to deceive others, even when done unintentionally. There is no such thing as a small deception, or a tiny lie! Hashem wants us to be totally, 100% truthful! Any slight deviation is not considered truthful (However, there are some, limited exceptions where the Torah does permit one)!

Acting with emes, with Truth, is one of the obligations of Judaism. The example set by a Jew acting with honesty, can be a very powerful influence to attract others to a Torah way of life!

(Dvar Torah based on the shiurim of HaRav Henach Leibowitz zt”l as recorded in

The Pinnacle of Creation by Rabbi Aryeh Striks and Rabbi Shimon Zehnwirth,

as well as Chidushei Halev by Rabbi Binyamin Luban).

 

Parshas Kedoshim – Please Talk To Me!

Parshas Kedoshim

Please Talk To Me!

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“You shall not hate your brother in your heart. You shall certainly rebuke your friend ….” (Vayikra 19:17)

Numerous times, every single day, in our heartfelt tefillos, we beseech Hashem to send Moshiach and to rebuild the Bais HaMikdash. We have been asking for almost 2,000 years! Why hasn’t Hashem responded to our tefillos?

The Chofetz Chaim zt”l answers this question. Our first Bais HaMikdash was destroyed because of three terrible sins: idolatry, immorality, and murder. During the period of the second Bais HaMikdash, the Jews were involved in learning Torah, doing mitzvos, and performing acts of kindness. Yet, our Bais HaMikdash was destroyed because we harbored baseless hatred in our hearts.

The Chofetz Chaim zt”l says that since unwarranted hatred caused the destruction of the Bais HaMikdash, that sin must first be repaired before the Bais HaMikdash can be rebuilt. One of the mitzvos in the Torah is not to hate our fellow Jew in our heart (Vayikra 19:17). That applies to all Jews, regardless of their knowledge or observance. The only exception is that one is permitted to hate a heretic.

According to the Torah, as soon as a person distances himself mentally and emotionally from his fellow Jew, he begins to violate the prohibition of hating a Jew. At times, a very minor annoyance can balloon into a full-fledged hatred in one’s heart.

Hating a fellow Jew in one’s heart, covers one’s heart with a spirit of impurity which can last for eternity, even in the World to Come. The Talmud (Shabbos 32) lists a few, very serious punishments, to one who harbors unwarranted hatred in his heart.

Why is this sin of harboring hatred so severe that it equaled the three major sins of idolatry, immorality, and murder? The Chofetz Chaim zt”l explains that, unlike other sins with which a person sins one time, every moment that one’s heart feels hatred, one is sinning anew. Sometimes the feelings of hatred last a month, sometimes a year, and sometimes even longer! Additionally, hatred is the root cause of many other serious sins such as dissension, lashon hara, hurtful speech, the embarrassment of others, slander, and even murder!

What triggers the feelings of baseless hatred? Often, it stems from jealousy of one’s friend’s success, the honor that he receives, or his good middos.

The Chofetz Chaim zt”l says that it is foolish to be jealous of another’s wealth. Being wealthy is a challenge which not everyone can manage successfully. Hashem knows who is capable of being a custodian for wealth, sharing enough of it properly with appropriate charitable causes. Sometimes Hashem gives wealth to one who is notably undeserving to reward him for his few mitzvos. That is so that he won’t receive an even greater reward for his few good deeds in the World to Come.

It is foolish to be jealous of another’s success in business, feeling that he is encroaching on your business. Hashem predetermines one’s success or failure. No one can take even a penny from you if it was not predetermined by Hashem.

It is also pointless being jealous of the honor that another is receiving instead of you. Hashem honors those who deserve it. If you try to disgrace a person’s honor, you will become more disgraced by others.

Furthermore, we each have different missions to accomplish in our lives. Hashem gives us all that we need to accomplish our specific mission. If there is something that we feel we are lacking, it is because we do not need it to fulfill our life’s mission.

What can we do to remove this terrible sin from our hearts?

The Chofetz Chaim zt”l suggests that we “talk to” the yetzer hara who tries to implant ill feelings in our heart towards our friend. He tries to get us angry at others. We should tell the yetzer hara that we hate him for he distorts reality and tries to get us to sin. Those words will help erase the hatred from our hearts.

Judging our fellow Jew favorably can help stop hatred from taking root in our hearts. It can also help remove any hatred that we may already feel.

Sometimes one is upset because his friend did not do him a favor. It says in Pirkei Avos (2:5) that we should not judge our fellow Jew (Avos 2:5) unless we are in his place. Had the situation been reversed and we were in the position to do the favor with the same set of circumstances that your friend had, maybe we would not have acted any differently than he. Perhaps we would have also refused to do the favor.

Many commentaries say that the best advice is communication. Chizkuni & Bchor Shor (Vayikra 19:17) say that if someone made negative comments about you or falsely accused you of wrongdoing, behind your back, don’t bottle-up resentment in your heart by hating him. Rather, in a soft tone, approach him and ask, “Why did you do that to me? What prompted you to act that way towards me?” Perhaps you will be able to prove to him that he had completely misinterpreted your action. This is not merely a good idea to bridge peace. Even if you are convinced that your remonstrations will not help at all, the Torah obligates you to attempt a reconciliation.

Similarly, the Or HaChaim says that you must communicate. Do not assume that the action done against you cause was done purposely. Do not assume that he feels hostility towards you. Give him the benefit of the doubt and discuss the matter with him. Your discussion will give him the opportunity to explain why he said or did what he did. Once you hear his reason for what he did, the hatred may be erased from your heart. Your open communication may also help change his attitude towards you. This conversation can lead to harmonious relations.

Especially during this period of Sefiras haOmer, we should do all we can to promote peace with each other.

(The dvar Torah is largely based on Ahavas Yisroel by the Chofetz Chaim zt”l)