Category Archives: Sefer Vayikrah

Parshas Emor – You Are So Special!

Parshas Emor

You Are So Special!

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“…Emor el hakohanim, bnei Aharon, v’amarta aleihem l’nefesh lo yeetama b’amav” (Vayikra 21:1).

Between 1880 and 1942 there was a mass immigration of Jews to America. The Jews came to escape violent pogroms, poverty, and persecution. Life in America was very difficult for them. The immigrant parents often struggled with economic hardship and the challenges of keeping Shabbos. Most jobs at that time required working on Shabbos. Employees who did not work on Shabbos were fired. Often, they would have to look for another job every week to support their families. It was very challenging. Unfortunately, the mantra that many of these Jews said to their families was, “Es iz shver tzu zein a Yid”, “It is hard to be a Jew”.  They constantly conveyed their struggles to their children. Thus, they created an impression that Torah observance is a burdensome life to avoid. Rav Moshe Feinstein zt”l remarked that the constant repetition of this mantra created a negative attitude towards Judaism. That attitude caused massive assimilation and loss of Torah observance in America. Rav Moshe zt”l said that Jews must fulfill the mitzvos with joy and highlight the privilege of Jewish identity rather than the burden.

 

Hashem told Moshe, “…Emor el haKohanim, bnei Aharon, v’amarta aleihem l’nefesh lo yeetama b’amav’, “tell the kohanim” “and say to them” (Vayikra 21:1). The Torah then lists the relatives for whom a kohain is permitted to become impure in conjunction with their deaths. The question is that the two phrases in the first pasuk, “tell” and then “say” seem to be repetitive. What is that teaching us? The Talmud (Yevamos 114A) explains that the second phrase, “and say to them” is adding a special directive for the older kohanim. The older kohanim were instructed to warn the younger kohanim, below the age of bar mitzvah, to maintain their holiness and not become impure.

 The Talmud quotes two other psukim that likewise teach that an adult should be heedful that young children not sin. Regarding eating insects, the pasuk (Vayikra 11:42) says, “You shall not eat, תֹאכְלוּם, them [insects], for they are a detestable thing”. The Sages explain this as תַּאֲכִילוּם, do not feed them to others. The pasuk is teaching us that not only is it prohibited for adults to eat insects, but they also may not feed them to minors. The third pasuk (Vayikra 17:12) says, “Every soul among you shall not eat blood”. The Talmud says that this pasuk also warns adults concerning minors.

Rabbi Yissocher Frand (Torah.org) quotes Rav Chaim Dov Keller zt”l, former Rosh Yeshiva in Telshe Chicago. Rabbi Keller zt”l wonders why the Torah felt it necessary to make a special prohibition forbidding young kohanim from becoming impure, in addition to the mitzvah taught elsewhere that children should not be fed non-kosher food. Rabbi Keller zt”l suggests a beautiful idea. He says that the Torah is teaching us that when we educate our children, not only should we teach them what they can’t do. We should also teach them why they can’t do those things. It is not only important for us to teach them that you can’t eat something because it is not kosher and it is bad for your neshama. It is also important to instill within our young children that they are holy; They are very special as they have within them a very holy neshama whose holiness must be maintained.

 

This is a very important lesson to teach our children, especially nowadays when we live in a society which is largely amoral and has very few restrictions. Not only should our children be careful lest they commit very serious sins. They also must be taught that they are different and are holier than the rest of the nations of the world. Hashem calls us a holy nation, “mamleches kohanim v’goy kadosh” (Shmos 19:6). We are “a kingdom of priests and a holy nation.” The Jewish People are holy, are responsible for serving Hashem, and are meant to be a positive influence on the world. The standards are higher for a prince than for a regular person. Accordingly, we Jews are held to higher standards than others. We are considered Hashem’s children. “Banim Atem LaHashem Elokeichem”, “You are sons to Hashem…” (Devarim 14:1). There is an unbreakable, loving bond between the Jewish people and Hashem, like that of a parent and child. Hashem’s love is unconditional as a parent’s love is to a child. Hashem also tells us, “if you will obey my voice indeed, and keep my covenant, then you shall be my own treasure from among all peoples for all the earth is mine” (Shmos 19:5). When we follow the Torah and the mitzvos we will be considered Hashem’s treasured people. Sforno says that even though all mankind is important to Hashem, the Jewish People will be treasured above and beyond.

 

In a similar vein, the first words of the pasuk (Vayikra 21:1) are “וַיֹאמֶר ד’ אֶל מֹשֶה”, “And Hashem spoke to Moshe”.   Why doesn’t the Torah use the more common phrase, “וַיְדַבֵּר ד’ אֶל מֹשֶה”? Our Sages tell us that the latter is a harder type of speech, the former is a much softer type of speech. Since the Torah is giving the kohanim a list of restrictions such as what they can eat, whom they can marry and, for which people they can become impure for burial purposes, we would think that the Torah would have used the harder type of speech.  Yet, the Torah employed the much softer expression. Why?

Rav Moshe Feinstein zt”l (sefer Darash Moshe) says a beautiful thought. The role of the kohanim was to be the spiritual mentors of the Jewish people (Devarim 33:10). For a person to be an effective leader and teacher and an effective role model, he cannot feel that he has a difficult life that is full of restrictions. To be able to give over a heritage to someone, one must feel privileged, rather than burdened. If the kohain would feel that all the requirements that the Torah put on him are a burden rather than a privilege, then he would not be the spiritual leader that we want him to be. That is why the Torah says, “Vayomer”. Even though it may seem hard, the kohanim must accept it as a privilege and feel as if it is easy! Rav Moshe zt”l adds that this role of spiritual mentor is not restricted to the Tribe of Levi.  Any person who devotes his life to teaching Torah, despite the challenges, should not feel as if he is burdened. Rather he should feel privileged! Then he will be capable of transmitting our beautiful heritage to others.

All Jews need to feel blessed and fortunate to be Jews. Then we can be a link in a chain to pass down our rich heritage properly to our descendants and all other Jews.

 

Hashem raised us to the level of His beloved children! There is a special love between Hashem and us! Hashem gave us the gift of the Torah and designated us to be a moral compass and a light to the rest of the world. We are so privileged! We have such a beautiful heritage! Let’s never forget that!

(based on Rabbi Yissocher Frand fromTorah.org)

Parshas Acharei Mos – Kedoshim – Be An Influencer!

Parshas Acharei Mos – Kedoshim

Be An Influencer!

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“He shall take, from the congregation of Israel two he-goats for sin-offerings and one ram for a burnt-offering.” (Vayikra 16:5)

Rabbi Paysach Krohn tells a story about an unaffiliated Jew from Dallas, Texas. While visiting Israel he decided to visit the “Western Wall”, for the very first time. When he arrived, he noticed a Yerushalmi Jew davening to Hashem with great intensity and emotion. That sight inspired him. When he returned home to Dallas, he searched for a rabbi. He gave the rabbi a very nice donation for his shul. One thing led to another, and this man became religious and became instrumental in building a new shul.  As Rabbi Krohn puts it, after 120 years, when the Jew from Jerusalem will pass away, he will be shown myriads of mitzvos that will be credited to him. When he says that he did not do any of those mitzvos, he will be told that since he inspired the Jew from Texas, albeit without even realizing, all the mitzvos that the Jew did will be credited to both of them. The one who does the mitzvah and the one who inspired him both receive rewards.

Aharon, the Kohen, brought korbanos for himself, for the Kohanim and for all Klal Yisrael. One of the korbanos that was brought consisted of two goats. One of the goats was sacrificed on the mizbayach (altar) as a sin offering on behalf of the entire Jewish People. Aharon placed all the sins of Bnei Yisroel onto the second goat. What was done with that second goat? The Rashbam says that the simple explanation is that it was sent alive into the desert to find grazing together with other goats who were in the desert.  The Mizrachi explains it as the Talmud (Yoma 67B) says, that the second goat was pushed off a cliff to its death.  The Talmud says that although we do not understand the reason for this and we do not understand how this procedure brought atonement for our sins, Hashem decreed it and we have no right to question it.

The Torah (Vayikra 16:5) calls both of those goats korban chatas, sin-offerings.  The sefer Shemen HaTov  (quoted by Rabbi Yissachor Frand on Torah.org) asks why the second goat is called a korban chatas, a sin-offering, when, in fact, it is not brought as such. A chatas offering has very specific halachos. The second goat was not shechted by a Kohen, it was not brought on the mizbayach, and its blood was not sprinkled. It was thrown down a mountainous cliff! If that is so, why does the Torah call it a chatas offering, as it says “take two he-goats for a chatas“?

 

The Shemen HaTov suggests an answer which teaches us a beautiful idea. The Talmud says that the two goats were twins. They needed to be identical in height, weight, and appearance.  The Kohain Gadol then drew lots to determine which goat would be sacrificed on the mizbayach and which one would be sent away. This procedure of drawing lots to determine the fate of each was essential. The only way one of the goats could become a korban chatas was by having the other one present and going through the lottery process to designate one as a korban chatas. Thus, since the sair l’Azazel, the goat that was sent away, enabled and facilitated the other goat to become a korban chatas, it too was called a korban chatas.

 

This teaches a beautiful lesson. When you facilitate something good to take place, then you are given the same status as those who did the acts. For example, if you enable someone else to learn Torah, then it is considered as if you are learning Torah. That is like the famous Yissocher-Zevulun partnership. The Torah says, “…Rejoice Zevulun in your excursions, and Yissocher in your tents.” (Devarim 33:18). The rabbis say that the Torah not only gave equal status but actually gave primary status to Zevulun because he enabled Yissocher to be able to learn. Someone who enables another person to fulfill a mitzvah receives the same reward and status as the one who did the mitzvah!

 

Wow! If you inspire someone to do mitzvos you also get credit for those mitzvos! If you encourage others to say brachos, visit the sick, or give tzedakah, just to name a few, and/or if you encourage someone to become more religious, you are also credited for those mitzvos that he does. If he, in turn, influences his children to do mitzvos, you also get credited for their mitzvos. You can be credited with mitzvos done by all this person’s future generations!!

 

Always act in a noble fashion the way a Jew should!

Always create a kiddush Hashem. That will inspire others!

And, if you can, also actively REACH OUT AND INSPIRE SOMEONE!

 

 

Parshas Tazria-Metzora – I Am Better Than You!

Parshas Tazria-Metzora

I Am Better Than You!

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“The kohain shall take one lamb and bring it as a guilt-offering….” (Vayikra 14:12)

Queen Elizabeth II was the British royal monarch. At one event, Margaret Thatcher, the British Prime Minister, wore the same outfit as the Queen. Margaret Thatcher was mortified! When she returned home, she wrote a note of apology to the Queen. The Queen’s arrogant reply was, “Her Majesty does not notice what other people are wearing.”             (Rabbi Hillel Eisenberg, Torah Anytime Daily Dose)

The punishment of tzaraas is not merely leprosy. Rather, tzaraas is a physical manifestation of a spiritual disease. The Talmud (Arachin 16A) lists 7 sins that are punishable by tzaraas.  Speaking lashon hara, speaking negatively about others, is the most common sin that is punishable by tzaraas. Having arrogance, in of itself, is also a sin that is punishable by tzaraas.

One who was afflicted with tzaraas had to bring a korban Asham, a guilt offering. That offering was brought when one desecrated something which is holy. Sforno (Vayikra 14:12) says that one who is arrogant is desecrating Hashem by showing a lack of awareness of Hashem. If he were aware of Hashem’s infinite greatness and how small he was in comparison, it would be impossible for him to be arrogant.   

 Rabbi Simcha Zissel of Kelm zt”l said that arrogance is reprehensible and can lead to many other negative traits. One who is arrogant will easily become angry when others do not do as he wants. He won’t be satisfied with what he has since, in his mind, someone such as himself should always have more. He will speak negatively of others because he feels that he is above them. He won’t do favors for others because he feels that others should be doing favors for him. He will take advantage of other people because he feels that everyone should be of service to him. He will not admit to any mistakes because that would show that he isn’t infallible. He will frequently lie and he will blame others when things go wrong.  (Growth Through Torah by Rabbi Zelig Pliskin)

Even righteous people must be concerned lest they fall prey to the sin of arrogance. King Uzziah son of Amatziah was a righteous king and a powerful warrior. He became king at 16 years old and reigned righteously for 52 years. He was enormously successful in his battles against his enemies. He even invented innovations for different weapons. Due to his successes, he became haughty. He did not appreciate the fact that his successes were due to Hashem. King Uzziah was not satisfied with just being the king. He also wanted to be the Kohain Gadol. Rashi (Divrei Hayamim 2 26:16) says that King Uzziah felt “It is proper for a king to serve the King of glory.” He entered the sanctuary to burn incense to Hashem. Azariah, the kohain, and eighty other kohanim, confronted King Uzziah and told him that it was not befitting for him to offer incense to Hashem.  King Uzziah became angry. Suddenly, tzaraas broke out on King Uzziah’s forehead. The Kohanim quickly rushed him out of the Beis HaMikdash. King Uzziah was afflicted with tzaraas for the rest of his life and lived in isolation.

The Talmud (Taanis 20B) relates a story of Rabbi Elazar, son of Rabbi Shimon. He was returning home after spending much time with his rebbe.  He felt exceedingly happy about all the Torah that he had learned. Unfortunately, his happiness caused him to cross a fine line. He passed by an exceedingly ugly person who greeted him respectfully. Rabbi Elazar did not return his greeting. Instead, Rabbi Elazar said to him, “Are all the people of your city as ugly as you?” The man responded, “I do not know, but you should go and say to the Craftsman [referring to Hashem] Who made me, ‘How ugly is the vessel you made.’” Rabbi Elazar realized that he had sinned and insulted this man. Rabbi Elazar asked the man for forgiveness. The man refused. Rabbi Elazer walked behind the man, trying to appease him, until they reached Rabbi Elazar’s city.  Finally, the man forgave Rabbi Elazar. Rabbi Henach Leibowitz zt”l pointed out a few things from this story. Firstly, that jubilant happiness, even when coming from holiness, can lead to feelings of pride and arrogance. Secondly, when one feels even the slightest amount of arrogance, one’s view of people can change. He may see faults in others that he would not have normally noticed.

We, too, G-d forbid, can fall into the trap of arrogance during especially good moments. We may concentrate and daven a long Shmone Esray. We may notice that others finished their Shmone Esray much earlier. Maybe even the rabbi finished earlier. That may cause us to think that we are better than others. We may even want others to notice how long our Shmone Esray was. Isn’t that a feeling of arrogance?

What if we were the only one able to answer a question that our rebbe asked. We may understandably feel good about ourselves. However, we must be careful not to allow ourselves to feel arrogance. We should not feel that we are better than the other children who were unable to figure out the answer.

If we choose to take an extra stringency upon ourselves to do something good, we must be careful. That, too, can lead to feelings of arrogance, especially if our action is done in public.  We may feel that others think that we are so special as they notice our actions. That may inflate our ego and bring us feelings of arrogance.

What can we do to avoid the pitfall of this terrible sin of arrogance? How can we remain humble even when we accomplish great things? We can learn from Moshe Rabbeinu. He was our greatest leader, our greatest prophet, and spoke directly to Hashem. How is it possible that even the Torah testifies that Moshe was considered the humblest person? How could such a great person be so humble?

In his famous Iggeres (Ethical Letter) to his son, Ramban writes that anavah, humility, is the greatest of all good midos, and that it leads to yiras Hashem, awe of Hashem. Being humble does not mean to think of oneself as a “nobody,” a failure. On the contrary, a person can be successful in life only if he has self-esteem and feels good about himself. What, then, is humility? To be humble is to realize that whatever we accomplish in life is only through Hashem’s help. Without Hashem’s help, we are helpless! To be humble also means to realize that although we have accomplished many good things, we really do not know if we are achieving our full potential. It is possible that we are able to accomplish so much more. To be humble also means not to feel haughty just because we have been blessed with talent in any given area. Talent is a blessing from Hashem to be used in His service, not to make one feel superior to others. Finally, to be humble means to realize that we are not perfect. No one is. Rather than focus only on our good qualities and feel proud, we should give “equal time” to our faults, recognize them, and work to correct them. When we examine our character, we become aware of our own imperfections. Then we will be less likely to speak against others.

 

I am a better athlete than you are. I am smarter than you are. I am better looking than you are. I am wealthier than you are. But I don’t feel that I am better than you! My success is only due to Hashem!

I should not feel that I am better than you. Maybe I would be even better and accomplish more

if I would utilize my potential even more.

 

 

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.