Vedibarta Bam

And You Shall Speak of Them

A Compilation of Selected Torah Insights, Thought-Provoking Ideas, Homilies And Explanations of Torah Passages

Vayikra
"And He called to Moshe." (1:1) QUESTION: Why is it customary for children who begin learning Chumash to start Vayikra before Bereishit? ANSWER: Little children are innocent and pure (tahor) and Chumash Vayikra discusses karbanot - sacrifices - which are pure and which restore spiritual purity (taharah) to a person. Therefore, it is fitting that pure little children should begin their education with the topic of purity.

Alternatively, Chumash Vayikra primarily discusses the different karbanot that the Jewish people were required to offer to Hashem. Teaching it to young children imparts a message to both parents and children. Jewish parents are being told that they must sacrifice so that their children may succeed in Torah study. They must forego materialistic lifestyles to live in a way compatible with the Torah teachings their children are receiving, and they may also have to give up luxuries to pay tuition. Jewish children must also know from the onset that sacrifice and dedication are a prerequisite for success in Torah studies. One cannot just sit back and expect to learn through osmosis. A Torah student must always bear in mind the words of our Sages (Megillah 6b): "If a person says 'I have tried hard and succeeded,' believe him" - only through diligent and assiduous study will one succeed.

Moreover, the youth is being told that throughout life as a Torah observant Jew he may encounter hardship and perhaps even persecution. Nevertheless, he should be ready to make a sacrifice for Yiddishkeit, and ultimately he will realize that though it may be difficult to be a Jew, his life will be meaningful and rewarding.

"And He called to Moshe." (1:1) QUESTION: Why is the word "Vayikra" written with a small "Alef"? ANSWER: The word "vayikar" ("Vayikra" without an "Alef") means "casually calling." The word "Vayikra" ("Vayikra" with a "Alef") means "to call with love." Moshe is the greatest prophet of the Jewish people. Though we are told "Never again has there arisen in Israel a prophet like Moshe" (Devarim 34:10), the gentiles were able to boast of having someone as great in prophecy, Bilaam (Sifri, ibid.) The pasuk about Hashem speaking to Bilaam reads, "Vayikar Elokim el Bilaam" (Bamidbar 23:4). The "Alef" of "vayikra" is omitted in order to illustrate that Hashem did not enjoy speaking to Bilaam and therefore called him in an off-hand way. Moshe, being the most humble person who ever lived (Bamidbar 23:3), wanted to write "Vayikar". However, because of His great love for Moshe, Hashem insisted that he write "Vayikra" with an "Alef". Moshe and Hashem compromised and "Vayikra" was written with a small "Alef".

Regarding Moshe, the Torah says "Ki karan or panav" - "The skin of his face had become radiant" (Shemot 34:29). According to the Midrash Rabbah (47:6), there was leftover ink in Moshe's quill after he wrote the Torah, and he rubbed it on his head. Afterwards his face shone. Did Hashem miscalculate and give Moshe extra ink? With the above we can explain this Midrash: Although Hashem wanted Moshe to write "Vayikra" with a regular "Alef", Moshe insisted on at least writing it with a small "Alef", and a small amount of ink was left over, which Moshe rubbed on his head.

Rabbi Menachem Mendel Schneersohn, the third Rebbe of Lubavitch (known as the "Tzemach Tzedek"), was a grandchild of the Alter Rebbe, Rabbi Shneur Zalman of Liadi, founder of Chabad Chassidut. His mother died when he was a baby, and his grandfather promised her that he would raise the child. The day after Yom Kippur 5553 (1793), the Rebbe prepared his grandchild for his first day of learning Torah. He davened early in the morning and read

the portion of the week (Ha'azinu) with much emphasis on the pasuk, "He encircled him, He gave him the wisdom of Torah, He preserved him like the pupil of His eye" (32:10). After the davening, the Rebbe asked that the child be wrapped in a tallit and carried to the cemetery. Upon reaching his daughter's grave, the Rebbe said loudly with great joy, "Mazel Tov to you Devorah Leah the daughter of Shterna. Today I bless him that just as he enters Torah, so he should enter chuppah and good deeds with long life." Everyone present answered "amen." When they returned home the Rebbe asked the melamed (teacher) to learn the first parshah of Chumash Vayikra with his grandchild. When the melamed finished his lesson, the Rebbe told him to give the child honey cookies and a hard-boiled egg on which various pesukim were written. The young child then asked his Zaide, "Why is the 'alef' of 'Vayikra' written so small?" For a moment, the Rebbe concentrated deeply, and then he opened his eyes and said, "Adam was Hashem's handiwork, and he was even wiser than the angels. However, Adam was smitten by the knowledge of his good qualities and therefore sinned. "Moshe Rabbeinu, though he was aware of the qualities Hashem had given him, did not permit himself to become conceited. On the contrary, he humbly said to himself, 'Another person, given the opportunity to ascend to heaven and talk to Hashem personally or given a neshamah such as mine, would have accomplished much more.' "The letters of the 'alef-beit' occur in three sizes: large, medium and small. Because Adam was impressed with his own status as Hashem's handiwork and his great qualities, in I Chronicles (1:1) his name is spelled with a large 'alef'. Since Moshe was not impressed with his own greatness, but on the contrary, humbled by it, the 'alef' is written small for him."

Alternatively, in Shir Hashirim (5:2) Hashem says to the Jewish people "Pitchi li achoti" - "Open your heart to me, my sister." The Midrash paraphrases Hashem's plea as follows: "Just make an opening the size of the eye of a needle, and I will reciprocate with a opening like the entrance to a ballroom." Vayikra is the book which discusses karbanot, whose purpose is to bring the people closer to Hashem. Therefore, it uses the smaller "alef" to allude to the Divine call that all a person has to do to be close to Hashem is to make a small opening - Hashem will take care of the rest.

Appropriately, the letter Alef was the one letter written small in the word "Vayikra," because the word "alef" (Alef-LamedPeh) is an acronym for "Pitchi li achoti".

"When a man will sacrifice from among you an offering to G-d." (1:2) QUESTION: The pasuk should read: "Adam mikem ki yakriv karban laHashem" - "When a man from among you will sacrifice an offering to G-d." Why the above wording? ANSWER: The word karban stems from the word "karov" - to approach, come near - since through bringing a sacrifice, one becomes closer to Hashem. Karbanot are usually from animals and in every person there is also an "animalistic soul" - yeitzer hara - from which stems all the evil characteristic traits (see Tanya - Likkutei Amarim chap. 1). The Torah is teaching that in addition to bringing an animal as a karban, "Adam ki yakriv" - when a man desires to draw close to Divinity - then "mikem" - he must bring an offering from himself. He must refine the animalistic instincts within him, bringing them "karban laHashem" - "closer to Hashem."

"When a man will sacrifice from among you." (1:2) QUESTION: Rashi explains that the term "adam" implies that just as Adam, the first created man, did not bring stolen animals as an offering (because everything belonged to him), no one should bring offerings from stolen property. However, the Gemara (Sukkah 30a) derives from the word "mikem" that it must be "from your own [property]" - why does Rashi derive this from "adam"? ANSWER: Indeed, the prohibition to offer stolen material as a sacrifice is easily derived from the word "mikem." However, Rashi is referring to another sort of stealing. There are people who commit sins and immediately run to make an offering to Hashem so that they will be considered very meticulous and pious. With their offering they hope to "steal the minds of people" and to create the false impression that they are not ordinary Torah violators. Rashi addresses this behavior and says that we can learn its impropriety from Adam.

When Adam was created he built an altar and brought an offering to Hashem on it (Rambam, Beit Habechira 2:2). At that time there was no one in the world whom he had to impress or deceive, so obviously his actions were totally for Hashem's sake. Similarly, we should learn from Adam that our deeds should be sincere and without any ulterior motives.

"When a man will sacrifice from among you." (1:2) QUESTION: Rashi comments: 1) "This section speaks about karbanot nedavah (voluntary offerings). 2) Why is the word 'adam' stated? Just as Adam did not bring an offering from anything that was stolen, for everything was his, so you shall not bring an offering of stolen property."What is the connection between Rashi's two comments on this pasuk? ANSWER: According to the Gemara (Yevamot 61a) the Torah uses the word "adam" only in reference to Jews. Since this parshah is prefaced with the word "adam," we might suppose that only Jews can bring karbanot. Therefore, Rashi points out that we are discussing karbanot nedavah, which according to halacha, a gentile may also offer (Rambam, Ma'asei Hakarbanot 3:2). If so, why is the word "adam" used? Rashi answers that it teaches gentiles also to learn from Adam not to bring stolen property as karbanot.

"When a man among you brings an offering to Hashem." (1:2) QUESTION: The words "karban laHashem" - "an offering to Hashem" - are superfluous since it says in the next pasuk, "He shall bring it to the entrance of Ohel Mo'eid - Tent of Meeting - voluntarily, before Hashem"? ANSWER: The Gemara (Nedarim 10a) says that when a person wants to pledge an animal he should say it is "an offering to Hashem" and not say it is "to Hashem an offering." Perhaps he will die after saying the word "Has," and not have the chance to say the word "offering," and thus he will have uttered Hashem's name in vain. The Gemara (Shabbat 153a) says that when Rabbi Eliezer said, "Repent one day before your death," his students asked him, "Does a person know on which day he will die?" He responded, "Let a person repent today because he may die tomorrow, and in this way he will find himself living all his days in a state of penitence."

The root of the word karban - offering - is karov - coming near - i.e., the person aspires to become closer to Hashem, which is also the essence of Teshuvah - to return to Hashem (Tashuv Heh). The Torah is teaching that adam ki yakriv - if a person experiences an awakening, and resolves to become closer to Hashem - "karban laHashem" - let him heed the lesson which is conveyed by the need to say "an offering to Hashem," and not to say "LaHashem Karban" - "to Hashem an offering." Let him bear in mind that he may expire, G-d forbid, momentarily, and therefore he should continuously do teshuvah.

"Let him offer a male without blemish: he shall bring it to the entrance of the Tent of Meeting, voluntarily, before G-d." (1:3) QUESTION: Superficially the word "lirtzono" - "voluntarily" - implies that the ox must agree. Why is this so? ANSWER: The Midrash Rabbah (3:5) relates that once an ox stopped while being led to sacrifice and would not budge. A poor man came along with a bundle of endives in his hand. He held it towards the ox, who ate it, sneezed, expelled a needle, and then allowed itself to be led to sacrifice. Otherwise the needle would have caused an internal perforation, a blemish which invalidates an animal for sacrificial purposes. Therefore, the Torah tells us, "zachar tamim yakrivenu" - the animal must be a male without any blemishes. You will know it has no blemishes when "el petach Ohel Mo'eid yakriv oto lirtzono" -the animal readily agrees to go to the Ohel Mo'eid.

"If one's offering is a burnt-offering from cattle." (1:3) QUESTION: The Gemara (Horiyot 13a) states that the service of the sin-offering (chatat) is actually performed before the service of the burnt-offering (olah); why is it mentioned in the Torah in reverse order? ANSWER: Regardless of the order of the service, the Torah mentions the burnt-offering first because it is brought in order to attain atonement for machashavah - sinful thoughts or ideas (Midrash Rabbah 7:3). Since this precedes the actual wrongdoing, it is mentioned first.

"They shall throw the blood on the altar all around... and the fats." (1:5,8) QUESTION: Why are the blood and fat of karbanot offered on the altar? ANSWER: Blood symbolizes excitement - speed, activity, and mobility. Fat represents laziness, passivity, and inaction. Both characteristics serve an important purpose. One should be active and excited in doing a mitzvah or act of kindness. On the other hand, one should be "lazy" and desist from doing something improper. The Torah contains positive commandments and negative commandments. For the performance of a positive commandment one should act with speed and excitement. When a person is tempted, G-d forbid, to transgress a command of the Torah, he can avoid it by being "lazy" and inactive. One who commits a transgression apparently has confused his priorities. In the instance of the positive commandments which he neglected, he was lazy, and in the case of the negative which he violated, he acted with energy and vigor. Placing the blood and fat on the altar functions, thus, as a reminder of the purpose that each trait serves and that each should be used as G-d intended.

"If from the fowl a burnt-offering be his offering to G-d." (1:14) QUESTION: Why, only in the instance of fowl, does the Torah use the words "karbano laHashem" - "his offering to G-d" - and not previously in discussing the offerings of sheep or goats? ANSWER: The karban olah - burnt-offering - was not actually offered in its entirety on the altar for Hashem. The hide of the animal was removed and belonged to the "beit av" - the contingent of Kohanim who officiated that day (see 7:8, Rashi). When fowl was offered, it was burnt entirely and nothing was left for the Kohanim. Therefore, in this instance, the Torah emphasizes that it was an offering completely given to Hashem.

"A fire-offering a satisfying aroma to Hashem" (1:17) QUESTION: Rashi quotes the Gemara (Menachot 110a) that concerning foul it is stated "a satisfying aroma to Hashem"

and also concerning cattle it is stated "a satisfying aroma to Hashem" (1:9), to teach that it does not matter to Hashem whether one brings much or one offers little, "ubilevad sheyechavein et libo lashamayim" - "so long as his heart is directed sincerely to Heaven."Since we are talking about two people, one who donates much and one little, it should have said, "ubilevad sheyechavnu et libam" - "they direct their hearts to Heaven" - in plural? ANSWER: When one makes a very meager offering, he is heartbroken over his impoverished state and undoubtedly his heart is directed to Hashem, since he has nothing to be proud about or arrogant. However, the rich person who comes with his expensive offering may be somewhat conceited and proud of himself. Hence, the Torah warns him, that regardless how costly his offering is, it is insignificant to Hashem, for He is richer and does not depend on the person's offering. The main thing is that he must remember not to have any unwarranted or ulterior thoughts but only direct his heart to Heaven.

"When a soul (person) brings a meal-offering to Hashem, his offering shall be of fine flour; he shall pour oil upon it, and place frankincense upon it." (2:1) QUESTION: Rashi explains that the reason it says "venefesh" - "a soul" - is because this very inexpensive offering is brought only by the very poor, and Hashem says, "I regard it, as though he had offered his very soul."The offering of young pigeons may cost even less than fine flour, so why here does it say "nefesh" - "soul"? ANSWER: Though the pigeons may cost less, the one who brings a mealoffering does not even have the few pennies to purchase a pigeon. The flour and oil he brings is from what was left in the fields for the poor (the frankincense is from the bark of the tree and readily available from hefker ownerless property - see Isaiah 43:23) . Since he gathered this for his personal food consumption and is now depriving himself of his meal, it is considered as if he gave of his soul because by not eating he is affecting the development of his blood and fat.

"When you offer a meal-offering that is baked in an oven...or unleavened wafers smeared with oil." (2:4)

QUESTION: Regarding the smearing with oil, Rashi writes, "Some say he spreads the oil until all the oil in the vessel is used up, and others say he smears it in the form of a 'chi' and the rest of the oil is eaten." (According to the Lubavitcher Rebbe the word "chi" (Chaf-Yud) in Rashi, is an abbreviation for "chaf yevanit" - "a Greek chaf.")In Shemot (29:2) regarding the inauguration of the Kohanim, the pasuk says, "unleavened wafers smeared with oil" and Rashi writes, "After baking they are smeared with oil in the form of a chaf yevanit - a Greek letter chaf, which resembles our [the Hebrew] 'nun'." Also, in regards to anointing the vessels Rashi writes, "All anointment was in the form of a chaf yevanit except for a king's, which was in the form of a crown" (Shemot 30:26). In all other instances Rashi straightforwardly describes the smearing. Why here does he cite two opinions? ANSWER: According to the Abarbanel, since the first letter of the word "Kohen" is a "Chof", the anointing in the form of a Greek chaf indicates that the Kohen is designated by Hashem to serve in the Sanctuary. Undoubtedly, the Abarbanel is nonly referring to Kohen as a noun - "the Kohen," - but also as a verb, as in the word "lechahein,", which means "to serve" (see Shemot 29:1). Consequently, anything anointed for the service of Hashem - such as the wafer made for the inauguration of the Kohanim or the service vessels of the Sanctuary - was anointed, according to all opinions, in the form of a "Greek chaf." However, the wafers in our parshah were offered to gain forgiveness, and not associated in any way with the Kohen's service or the service of the Sanctuary; therefore, Rashi informs us that there are different opinions as to how they should be smeared, and not necessarily do all say that here, too, it should be in the form of a "Greek chaf."

"Or unleavened wafers smeared with oil." (2:4) QUESTION: Rashi writes, "Some say he spreads the oil until all the oil in the vessel is used up, and others say he smears it in the form of a 'chi' and the rest of the oil is eaten." (According to the Lubavitcher Rebbe the word "chi" in Rashi, is an abbreviation for "chaf yevanit" - "a Greek chaf.")Since Rashi explained (Shemot 29:2) that the "Greek chaf" is like our "nun," why does he mention the "Greek chaf" altogether?

ANSWER: Olive oil symbolizes wisdom (see Menachot 85b). In the days of Chanukah, when the Greeks entered the Beit Hamikdash, they defiled all the oil. The fact that they defiled it rather than spilling it out indicates that the Greeks advocated study and favored wisdom, but opposed the Jewish approach of ascribing holiness to the wisdom of the Torah. Rashi's mention of a "Greek chaf" teaches us that to nullify their profane philosophy we use their wisdom - the "Greek chaf" - as a means to certify our holiness. Thus the "holy anointing oil" is victorious and entirely nullifies the klipah - profane impurity - of Yavan - Greece.

"And every meal-offering you shall season with salt, and you may not discontinue the salt of the covenant of your G-d upon your mealoffering. On all your sacrifices you shall offer salt." (2:13) QUESTION: Why were all sacrifices salted? ANSWER: The world is divided into three parts: inhabited land, desert, and water. The Beit Hamikdash was built on inhabited land. The Torah was given in the desert. Water entreated that she, too, have some connection with holiness. To placate water, Hashem commanded that salt (which is a saltwater derivative) be placed on all sacrifices, and that water be poured on the altar during Sukkot.

QUESTION: In contemporary times one's table is compared to an altar (Chagigah 26a). Therefore, it is customary to dip the bread over which we make "hamotzi" into salt. Why is it dipped three times? (See Shulchan Aruch Harav 167:8.) ANSWER: The world stands on three pillars: study of Torah, service of G-d [karbanot - sacrifices], and deeds of kindness (Pirkei Avot 1:2). Salt is connected with these three things: 1. The way to succeed in Torah study is to limit oneself to "bread with salt" (Pirkei Avot 6:4). Salt was used in the Beit Hamikdash on all offerings. 3. Salt is a preservative. Our Sages advise, "melach mamon chaseir" - if one wants to "salt" (preserve) his money, he should give a portion to tzedakah (Ketuvot 66b).

2.

The Hebrew word "lechem" denotes the source of our physical sustenance, as King David says, "Bread sustains a man's heart" (Psalms 104:15). In addition, it is also an analogy to our spiritual sustenance, as King Shlomo says, "Lechu lachamu belachmi" - "Nourish yourself with my bread" - i.e. Torah (Proverbs 9:5). The dipping of bread three times in salt conveys the message that a person's material and spiritual well-being is dependent on the three pillars upon which the world stands.

"A perpetual statute throughout your generations in all your dwellings; you may not consume any fat or any blood." (3:17) QUESTION: Why does the Torah prohibit the eating of any fat? ANSWER: In every animal there are two types of fat. One is kosher and the other not. The kosher one is known as "shuman." It is in the ribs, imbedded with the meat and inseparable from it, and warm and moist. The non-kosher fat is "cheilev," which is on top of the meat and which can be separated from it. It is cold and coarse, difficult to digest, and constipating. The temperament of a person is affected by four bodily fluids: red, white, green, and black. Eating cheilev causes an increase of white fluid beyond the proper level for good health.

"When a nasi (ruler of a tribe) sins." (4:22) QUESTION: The pasuk before this concludes with the words "chatat hakahal hu" - "it is a sin-offering of the assembly." What is the link between these two pesukim? (See Ba'al HaTurim.) ANSWER: It is the obligation of a nasi to guide and reprimand the people. Therefore he must not display any shortcomings in his own conduct. If it becomes public knowledge that he has in some way acted improperly, he will no longer be able to reprimand the people, who will answer him: "First correct your own behavior." As the decline in his public image leads people to cease to fear or respect him and do as they wish, it becomes manifest that his sin is at the root of the people's sin. Thus, he will not only have to atone for his own wrongdoing, but also for the sins of the kahal.

"And if one soul from among the people of the land shall sin unintentionally." (4:27) QUESTION: The word "achat" - "one" - seems redundant? ANSWER: Once, a Rabbi noticed that a person who attended the Synagogue regularly was absent for a few weeks, so he decided to pay him a visit. Entering the living room, he noticed the man sitting by the fireplace, seemingly in good health, and sat down next to him. The Rabbi politely inquired as to the reason for his recent absence and the man replied that shul was crowded and noisy. He had decided that his prayers would be more meaningful if he were alone and undisturbed. The Rabbi did not respond, but stared at the fireplace, which was filled with glowing coals. Then he rose from his seat, removed one coal from the fire with the tongs, and placed it on the floor in front of the fireplace, saying: "I hope to see you back in shul shortly." At first, the man was puzzled by his Rabbi's actions, but soon the meaning became clear to him: The Rabbi was showing him that in unity there is strength. When coals are together, one keeps the other glowing. When one coal is taken out and separated from the others, it quickly becomes extinguished. The Torah is alluding to this message: When a Jew is united with K'lal Yisrael, he partakes of a collective identity which prevents him from violating the will of Hashem. But, "ve'im nefesh" - if the person wants to be - "achat" - alone and solitary - then it is very possible that "techeta" - he will, G-d forbid, violate the Torah.

"And if one soul from among the people of the land shall sin unintentionally, by committing one of the commandments of G-d that may not be done, and he becomes guilty." (4:27) QUESTION: The great Talmudic Sage Rabbi Shimon bar Yochai said that he was capable of exempting the entire world from any punishment (Sukkah 45b).How could Rabbi Shimon accomplish such a thing? ANSWER: Based on the above pasuk, Rabbi Shimon is of the opinion that if two people do together something which is forbidden on Shabbat, they are patur - exempt - and will not be punished according to the Torah, although they have still violated a Rabbinic prohibition (Shabbat 3a).

Every Jew is compounded of a physical part, the body, and a spiritual part, the soul. When a person sins, these two components (body and soul) perform the sin together. To avoid the possibility of one casting the blame on the other, the body and soul are united and judged togetby the heavenly tribunal. (See Gemara Sanhedrin 91a.) Since Rabbi Shimon asserts that when two commit the sin together they are exempt, he says that according to his opinion every Jew can justify himself before the Heavenly Court and claim that he should not be punished, since he was not alone in the performance of the sin.

"If a person will sin...If he does not testify he shall bear his iniquity." (5:1) QUESTION: What is the significance of the extra "Vav" in the word "lo"? ANSWER: The word "lo" with a "Vav" means "to him" and with an "Alef" means "no." The word "nasa" can mean "carry" and it can also mean "forgive," as in "nosei avon" - "forgiver of iniquity" (Shemot 34:7). King Shlomo says in Proverbs (28:13), "One who covers up his sins will not prosper, but the one who confesses and forsakes [them] shall have mercy." By inserting the "Vav" in the word "lo" the Torah is alluding to this. When a person sins, "if he will tell it to Him" - i.e. if he will confess to Hashem and repent - "venasa avono" - "his iniquity will be forgiven." However, if "he will not tell it" - i.e. attempt to conceal it and not do teshuvah - "venasa avono" - "he will continue to bear his iniquity."

"And if his means do not suffice for a lamb, then he shall bring as his guilt-offering for his sin, two turtle-doves, or two young pigeons." (5:7) QUESTION: According to Sefer Hachinuch (123), if a poor man brings a large animal, he has not fulfilled his obligation. Since Hashem made it easier for him, he is not supposed to strain to assume bigger expenses.In the case of leprosy, a rich man brings three big animals for his purification process. A poor man brings one big animal and two birds. According to halacha if a poor man brings three big animals he has fulfilled his obligation (Mishnah Nega'im 14:12). Why does a poor metzora who brings a rich man's animal fulfill his obligation,

while in the case of karban olah veyoreid - the offering which varies according to the wealth of the person - he does not? ANSWER: In the case of a metzora, the poor man and the rich man bring the same number of karbanot. Thus, when the poor man makes an effort to bring the three karbanot of the rich man, he fulfills his obligation, since in total he brings three offerings. In our case, however, the poor man cannot afford the rich man's offering, and the Torah prescribes for him two small karbanot instead of one large karban. Therefore, if he is poor, he should not bring a rich man's karban because he will be short one sacrifice.

"But if his means are insufficient for a sheep then he shall bring as his guilt-offering for his sin, two turtle doves or two young doves to G-d, one for a sin-offering and one for a burnt-offering." (5:7) QUESTION: Why does a rich man bring only one animal as a "chatat" - "sin-offering" - while a poor man brings two birds, one for a sin-offering and one for a burnt-offering? ANSWER: In an animal sin-offering, the internal organs and the fat are placed on the altar for Hashem and the meat and hide remain for the Kohanim. When a bird is brought as a burnt-offering, the entire bird is placed on the altar, leaving nothing for the Kohanim. In the instance of a bird brought for a sin-offering, after the blood is sprinkled the entire bird is given to the Kohanim. Thus, in order for the poor man to accomplish with his offering of birds what the rich man does with his large animal, it is necessary for him to bring both a burnt-offering and a sin-offering.

In the Gemara (Chulin 21a) there is a discussion concerning whether we compare the bird burnt-offering to the bird sin-offering so that both must be offered during the day or whether the bird burnt-offering can be sacrificed also during the evening. The Gemara concludes that we compare it to the animal sin-offering, and thus it, too, must be sacrificed during the day. Moreover, the Torah writes specifically regarding all sacrifices, "beyom tzavoto" - "on the day He commanded [the Children of Israel to bring their offerings]" (7:38). Thus, all must be offered during the day.

One might wonder why the Gemara would even consider the possibility that a bird burnt-offering can be brought in the evening. In light of the above explanation, however, it can be easily understood: The bird burnt-offering makes up for the altar's lack of internal organs and fat which it usually has from a sin-offering. Therefore, just as the internal organs and fat can always be offered throughout the entire night (Berachot 2a), we might have thought that the bird sin-offering, too, can be offered at night.

"If a person commits a trespass and sins unintentionally [deriving benefit from] the holy things belonging to the Beit Hamikdash...[or] by lying to his fellow regarding a pledge or a loan...He shall repay its principal and add its fifth to it." (5:15, 21, 24) QUESTION: Why is one who uses sacred property or swears falsely to his fellow regarding money matters required to pay a fifth in addition to the principal? ANSWER: Our sages highly praise the giving of tzedakah, and advise setting aside as much as twenty percent (one fifth) of one's earnings for it (Ketubot 67b). Tzedakah can be given either to the Beit Hamikdash (communal causes) or to individuals. The person who derives benefit from property set aside for the Sanctuary, or who endeavors to take money from his friend violates the directive of our sages to give away one-fifth to holy purposes or needy individuals. Therefore, as a punishment, he not only returns the principal, but also adds one-fifth.

"And it shall be forgiven him concerning whatsoever he does, so as to be guilty therein." (5:26) QUESTION: There was a custom in certain communities that when the Torah reader would say the concluding words of the parshah, "le'ashmah vah" the entire congregation would rise and proclaim, "L'keil Asher Shavas Mikol Hama'asim Bayom Hashviei" - "To the A-mighty G-d, Who rested from His work on the seventh day." What is the reason for this practice? ANSWER: When reading the Torah in public it is customary to avoid concluding with something unpleasant (Shulchan Aruch, Orach Chaim 138).

Consequently, they would make this proclamation, for which "le'ashmah vah" (Le'ashma Bah) is an acronym. This passage was selected because the Gemara (Shabbat 118b) states, "When one observes Shabbat properly, even if he violated the supreme sin of idol worship, he is forgiven." The closing pasuk of Parshat Vayikra alludes to this by proclaiming, "venislach lo" - "he shall be forgiven" - "al achat mikol" - "even if he committed the ultimate transgression of all" - i.e. idol worship - providing that "asher ya'aseh" - "he will do" - dedicate the Shabbat in accordance with halacha" - "le'ashmah vah" - "to the A-mighty G-d, Who rested from all His work on the seventh day."

"Concerning whatsoever he does, so as to be guilty therein." (5:26) QUESTION: It is customary when reading the Torah in public to conclude on a positive note. Why does this parshah conclude with a discussion of a sin? ANSWER: In some communities, when the Torah reader would say the words "le'ashmah vah," everyone would rise and proclaim loudly: "L'keil Asher Shavas Mikol Hama'asim Bayom Hashviei" - "To the A-mighty G-d Who rested from all His work on the seventh day." The first letters of the words spell out: "Le'ashmah vah". The connection between the two is the following: Hashem created the world in six days and placed it in man's hands to work and care for. On Shabbat man ceases to work and restores the world to its master, Hashem. The end of Parshat Vayikra discusses one who has the audacity to steal from his friend and swear falsely. Such a person is odenying the sovereignty of Gd. By atoning for his sin and rectifying his wrongdoing, he demonstrates his recognition that Hashem is the true master of the world and affirms G-d's authority over all creation. This parallels the concept of restoring the world on Shabbat to G-d, Who rested from all His work on the seventh day.

Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights, Thought-Provoking Ideas, Homilies And Explanations of Torah Passages

Tzav

"Command Aharon and his sons saying, 'This is the law of the burntoffering.' " (6:2) QUESTION: Rashi writes that the term "tzav" denotes encouragement for the present and for future generations, and Rabbi Shimon that it is especially necessary to give encouragement in cases of chisaron kis - loss of money. What monetary loss does the pasuk refer to? ANSWER: From karbanot shelamim - peace-offerings - that were brought in the Sanctuary, the Kohanim serving that day would receive the breast and thigh (7:31). The karbanot olah - burnt offerings - were burnt entirely on the altar, and the Kohanim thus gained nothing from them (except for the hide, which went for the officiating Kohanim 7:8). Thus, the Kohanim, being mortals, may have had very little interest in bringing up the burnt-offerings and would instead encourage people to bring peace-offerings (karbanot shelamim). The Torah, therefore, particularly exhorts the Kohanim concerning the burnt-offerings.

Alternatively, from the words "Zot torat ha'olah," the Gemara (Menachot 110b) derives that when someone studies the Torah - the laws of the burntoffering - it is considered as though he actually offered one to Hashem, as is the case with all other karbanot. The Prophet writes, "The lips of the Kohen heed knowledge, and Torah will be sought from his lips" (Malachi 2:7). Kohanim were the teachers and guides of K'lal Yisrael. In the time of the Beit Hamikdash due to their monetary gain, the Kohanim had an obvious motivation to encourage people to bring karbanot. However, encouraging people to verbally study about karbanot superficially did not benefit them. Consequently, the Torah urges them to impress upon the people, "Zot torat ha'olah" - that studying about a karban is equivalent to actually offering it.

"Command Aharon and his sons saying, 'This is the law of the burntoffering.'" (6:2)

QUESTION: Rashi writes that the term "tzav" denotes encouragement for the present and for future generations, and Rabbi Shimon that it is especially necessary to give encouragement in the places where there is a "chisaron kis" "loss of money.""Chisaron kis" literally means "loss of purse." Why does the text not say "chisaron mamon" - "loss of money"? ANSWER: The burnt-offering atones for sinful thoughts (Midrash Rabbah 7:3). A person can also sin with his eyes by viewing improper things, and with his ears by hearing evil, and with his tongue by speaking sinfully. To avoid speaking, the upper and lower jaw are like a "kis" (purse) that can lock up the tongue. The eyelids are a "kis" that can cover the eyes and prevent them from seeing evil. The external parts of the ears can be a "kis" with which to seal them from hearing evil. The only part of the body that has no protective guard is the mind. Therefore, Rabbi Shimon says that it is necessary to warn a person to be especially careful with his thought because of "chisaron kis" - the absence of an external constraint.

"Command Aharon and his sons, saying: 'This is the law of the elevation-offering [that stays] on the flame, on the altar, all night until the morning, and the fire of the altar should be kept lit on it.' " (6:2) QUESTION: 1. The word "leimor" - "saying" - is used when a command is issued with the intention that it be conveyed to others. Since Aharon and his sons were the only Kohanim, to whom were they supposed to pass on the command? 2. The vowel for the word "Hi" is a "chirik" and it is thus read as "hi" which is the feminine - "she." Why is it spelled with a "Vav" so that it is pronounced "hu" "he"? 3. Since the word "olah" is feminine, (as can be seen from the pasuk, "Venitach otah lenitacheha" - "And cut it into its pieces" [1:6]), the pasuk should have concluded, "ve'eish hamizbei'ach tukad bah" instead of "tukad bo"?

ANSWER: The Ramban (1:9) explains the concept of bringing animals as sacrifices in the following way: A person should realize that he has sinned against Hashem with his body and soul and that "his" blood should really be spilled and his body burnt. It is only that Hashem in His loving kindness accepts a substitute and a ransom, namely this offering. Its blood is in place of the sinner's blood, its life is in place of his life, and the chief limbs of the offering are in place of the chief limbs of his body. If the sinner considers this, he will be inspired to sincerely repent. Our pasuk is alluding to this thought by saying, "Command Aharon and his sons 'leimor' - that they should say to each individual who brings a sacrifice and explain to them that not only - 'hi ha'olah' - it (the sacrifice) is a burntoffering - but actually 'hu' - 'he' - i.e. the person himself - should have been 'ha'olah' - placed upon the altar to atone for his misdeeds, and 've'eish hamizbei'ach tukad bo' - the fire of the altar should be kept lit on him, the offerer. However, Hashem in His mercy has prescribed that he bring an animal as a substitute, and when he will repent he will be pardoned.

"This is the law of the burnt-offering: it is the burnt-offering which shall remain on the fire all night until the morning, and the fire of the altar should be kept aflame on it." (6:2) QUESTION: 1. Why does it say "Zot torat ha'olah" - "This is the law of the burnt-offering"? 2. The words "hi ha'olah" are superfluous. ANSWER: In the time of the Beit Hamikdash, a Jew was able to actually bring a live animal as a karban to be offered on the altar. In addition, whoever studies the Torah laws about the burnt-offering is considered to actually have brought a burnt-offering (see Menachot 110a). This is derived from the words "torat ha'olah." The darkest period in Jewish history is galut - being in exile deprived of the Beit Hamikdash. This period is compared to "lailah" - night. When the Jews have a Beit Hamikdash, their life is luminous, and such a period is referred to as "boker" - morning. The Torah is teaching that "zot torat ha'olah" - "this is the law of the burnt-offering." When one studies these laws - "hi ha'olah" it is as though one is actually making a sacrifice on the altar. It is important, however, to remember that this is sufficient only "kol halailah ad haboker" - the entire period of galut until the break of dawn.

When dawn breaks and the light of the Beit Hamikdash begins to shine for the Jewish people, it will not be sufficient to simply study about karbanot but "ve'eish hamizbei'ach tukad bo" - one must actually bring karbanot to bburnt on the altar.

"And he shall wear linen breeches on his flesh." (6:3) QUESTION: The words "al besaro" - "on his flesh" - teach that the garments must be worn directly on his flesh with nothing else intervening (Rashi).On Yom Kippur the Kohen Gadol would immerse in a mikvah, dry himself and change into other garments. He needed to dry himself so that there would be no water between his flesh and the garments (see Rambam, Avodat Yom Hakippurim 2:2, Mishneh Lemelech). The Gemara (Zevachim 35a) praises the Kohanim for walking in blood up to their knees while they performed the service in the Beit Hamikdash. A question is raised: Why isn't the blood considered a chatzitzah - separation - between their feet and the floor? The Gemara answers that liquids are not considered a separation. If so, why was it necessary for the Kohen Gadol to dry himself after immersing? ANSWER: The reason why there may not be any chatzitzah - separation between the Kohen's foot and the floor is not because his foot must be in contact with the floor, but because otherwise he is not totally on the Beit Hamikdash property while performing the service. Thus, though liquids are a foreign substance, they do not create a separation and even if they are under his feet, it is nevertheless considered that he is standing on Beit Hamikdash property. In the case of the garments, however, there is a specific halacha that they must be al besaro - tightly fitted and in contact with his flesh - and even an air space between his flesh and the garment is considered a chatzitzah separation (see Zevachim 19a). The Kohen Gadol must therefore dry himself thoroughly after immersing, because in regard to the rule of "al besaro," the water would be a separation, since the garments would not be firmly in contact with his flesh.

"And the Kohen shall don his fitted linen tunic...and he shall remove the ashes." (6:3)

QUESTION: What is the significance of the mitzvah of removing the ashes from the altar? ANSWER: When a person sins, he must offer a karban and also do teshuvah. He regrets his past and resolves to be better in the future. According to halacha (Shulchan Aruch, Choshen Mishpat 228:4), it is forbidden to remind a penitent of his past. The Torah alludes to this with the mitzvah of the removal of the ashes. After the karban has been sacrificed on the altar, only the ashes are left. Removing the ashes teaches us that a person can start over with a clean slate, with no trace remaining of his sin.

"In the place where the burnt-offering is slaughtered shall the sinoffering be slaughtered." (6:18) QUESTION: Why did the Torah prescribe that the two karbanot be slaughtered in the same place? ANSWER: A sin-offering is brought by a person who has violated the Torah, while a bunt-offering is brought as a contribution to the Beit Hamikdash. To protect the reputation of the people, the Torah commands that they both be slaughtered in the same place, so that if someone observes the animal being slaughtered, he will not suspect that the owner is a sinner, but rather a generous person bringing a contribution. Since tefillah (prayer) takes the place of avodah (sacrifices), the Gemara (Sotah 32b) says that the Sages have prescribed that the tefillah of Shemoneh Esrei be recited quietly, so that a sinner who wants to confess to Hashem should not be overheard by his neighbor and suffer embarrassment.

"This is the law of the sin-offering." (6:18) QUESTION: Every morning before shacharit we recite the mishnayot of "Eizehu mekoman" (Zevachim chapter 5), which discuss the various offerings. The third mishnah states, "The sin-offerings of the ("tzibur") - community - and the individual ("yachid") - these are the communal sin-offerings: the he-goats offered on Rosh Chodesh..." Why does the Mishnah then only enumerate the sin-offering of the community and not of the individual?

ANSWER: Originally, the sun and moon were created equal in size and strength. When the moon complained, "It is inappropriate for two kings to use the same crown," it was made smaller. (See Bereishit 1:16 Rashi.) According to the Midrash, the he-goat for a sin-offering on Rosh Chodesh is offered because Hashem asked the Jewish people to offer a sacrifice on his behalf so that He could gain atonement for diminishing the moon (Bamidbar 28:15, Rashi). Thus, the Mishnah is saying that there is a sin-offering which is communal and individual - the he-goats of Rosh Chodesh, which are given by the community on behalf of the Yachid - the One and Only A-mighty G-d.

"An earthenware vessel in which it was cooked shall be broken." (6:21) QUESTION: Rashi explains that the reason is that the absorbed meat becomes "notar" (flesh of holy offerings remaining uneaten after the designated time).When a vessel is not used for more than 24 hours, whatever is absorbed in it becomes pagum (spoiled). So why can't we use the earthenware vessel after 24 hours? ANSWER: Pirkei Avot (5:5) lists the miracles that took place in the Beit Hamikdash, one of which is that "The meat of the sacrifices never spoiled." Thus, the absorption in the vessels was always fresh. Since earthenware vessels cannot be koshered through purging, the "fresh" absorbed meat becomes "notar" and disqualifies the vessel for further use.

"If you shall offer it for a thanksgiving-offering." (7:12) QUESTION: Rashi explains that the thanksgiving-offering is offered by the following categories of people: "those who survive crossing the sea or the wilderness, or those released from prison, or one who recovers from sickness. For these one is required to offer thanks, as it is written regarding them (Psalms 107:31)."The four are mentioned in Psalms in one order (wilderness, prison, sickness, sea) and in the Gemara (Berachot 54b) in a different order (sea, wilderness, sickness, prison). Tosafot explains that the order in Psalms is according to the extent of danger experienced and that the order in the Gemara is according to frequency of occurrence. The order

Rashi lists is neither the same as in Psalms nor the Gemara. Why does he use this order? ANSWER: There is a popular saying that "Experience is the best teacher." When one is teaching about expressing gratitude to Hashem the lesson is best understood and accepted by one who has personally experienced Hashem's miracles. Consequently, the first time Moshe taught about a karban todah - a thanksgiving-offering - he cited examples of miracles which the people had personally experienced so that afterwards they would compare them to future events to determine the proper occasions for a karban todah. Therefore, Rashi lists the cases in the order in question because undoubtedly Moshe explained them to correspond to the Jews' own experience. The first of the four cases which they had personally experienced was "yordei hayam" - the crossing of the sea. Afterward they experienced "holchei midbariot" - traveling the desert. Then they experienced the third, "chavushei beit asurim" - incarceration in prison - for though they were originally meant to travel the desert a very short time and go on to Eretz Yisrael immediately, due to the sin of the spies, Hashem imprisoned them for forty years in "the great and awesome desert of snakes, fiery serpents, scorpions and thirst where there was no water" (Devarim 8:15). Finally, Rashi mentions also the fourth category of a "choleh shenitrapeh" "a sick person who is healed." Though they had not yet experienced this, a miracle of such magnitude certainly requires a karban todah to thank Hashem.

Appropriately, Rashi mentions only the first three categories in plural, because this was something that the Jews had all experienc.

"And the flesh of the sacrifice of his thanksgiving peace-offerings; on the day of his offering it shall be eaten." (7:15) QUESTION: Usually an offering of lesser sanctity (kadashim kalim) such as the karban shelamim - peace offering - may be eaten for two days and one night; Why is the karban todah thanksgiving peace-offering - limited to only one day and the succeeding night?

ANSWER: A thanksgiving peace-offering is brought in recognition of a miracle that was done by Hashem on behalf of the individual. Miracles happen daily and continuously, as we say in the Amidah, "and for your miracles which are with us daily." Limiting the time when the karban todah may be eaten teaches that each day one should see and appreciate the new miracles Hashem constantly performs on his behalf.

"And the fat of the animal that has died and the fat of an animal that has been torn to death may be put to any use, but eaten it shall not be eaten." (7:24) QUESTION: Why the extra word "ve'achol" - "and eaten"? It should simply say "lo tochluhu" - "it shall not be eaten." ANSWER: According to halacha, a sick person whose life is in danger may eat non-kosher food to save his life. If he has a choice of eating the nonkosher fat of a kosher animal (such as a cow that was slaughtered), or nonkosher fat from a "neveilah" - a carcass not slaughtered properly - he is required to eat the fat of the kosher animal, in order to limit the number of isurim (forbidden acts) being performed. (See Shulchan Aruch, Orach Chaim 328: 14.) Possibly, our pasuk is hinting to this by telling us that though the fat of a dead animal may be put to general use, it may not be eaten. Even if "ve'achol"- it is necessary for a sick person to eat non-kosher fat - "lo tochluhu" - do not eat this non-kosher fat, but instead eat the non-kosher fat of a slaughtered animal.

"And he slaughtered..." (8:23) QUESTION: The "trop" (cantillation) on this word is a shalshelet - a three-tiered tremolo tone. In the Torah we find three other words chanted with a shalshelet: 1. When the angels told Lot to leave the city of Sodom, we are told "vayitmahmah" - "and he lingered" (Bereishit 19:16). 2. When Eliezer went to find a suitable wife for Yitzchak, he prayed and we are told "vayomar" - "and he said" (Bereishit 23:12).

3. When the wife of Potifar wanted Yosef to commit a sin, the Torah says "vayema'ein" - "and he refused" (Bereishit 39:8). What connection is there between these four expressions sung with a shalshelet? ANSWER: The Gemara (Berachot 5a) says that a person should incite his yeitzer tov against his yeitzer hara (declare war against the yeitzer hara), and if he manages to overcome the yeitzer hara it is good, but if not he should engage in the study of Torah. If this does not defeat the yeitzer hara, then he should recite the Shema, and if he is still not successful then he should remind the yeitzer hara of the day of death. According to commentaries, the "day of death" does not refer to the individual's passing, which the yeitzer hara strives for since he is also the angel of death (Bava Batra 16a). It is referring to the dictum of the Gemara (Sukkah 52a) that in the future Hashem will slaughter the yeitzer hara. Therefore, the Gemara is saying that if one's yeitzer hara is manifesting itself, "yazkir lo yom hamitah" - one should remind him that he is going to be slaughtered and that he should not be too proud of himself. A person must strive to restrain his yeitzer hara, but if he sees that "vayitmahmah" - the yeitzer hara lingers on and does not want to give up "vayomar" - he should begin to study divrei Torah and recite the Shema. But if "vayema'ein" - the yeitzer hara still refuses to give up - then "vayishchat" he should inform the yeitzer hara that Hashem will slaughter it one day - and upon hearing this the yeitzer hara will stop pestering the Jew to violate the Torah.

"And Aharon and his sons did all the things which G-d commanded through Moshe." (8:36) QUESTION: Rashi writes, "This declares their praise that they did not turn (deviate) to the right or to the left." What kind of praise is this for such distinguished spiritual luminaries, that they fulfilled the will of Hashem? ANSWER: Often when a person is asked to be a sheliach tzibur community representative - or deliver a Torah thought, he humbly shakes his head, expressing a sense of unworthiness. By moving his head to the right and to the left, he is in effect saying, "Who am I to perform such a prominent task?"

The praise of Aharon and his children was that when they received a command, they immediately set out to do it without moving their heads "to the right and to the left," demonstrating pseudo-humility and expecting to be prevailed upon a second time.

Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights, Thought-Provoking Ideas, Homilies And Explanations of Torah Passages

Shemini

"It was on the eighth day...And Moshe said to Aharon, 'Come near to the altar.' " (9:1,7) QUESTION: When the Mishkan was completed, Moshe acted as Kohen Gadol for seven days and trained Aharon. On the eighth day Aharon took over and became the Kohen Gadol.Why did Aharon replace Moshe as the Kohen Gadol on the eighth day? ANSWER: For seven days Hashem pleaded with Moshe to be his emissary to deliver the message to Pharaoh to allow the Jews to leave Egypt. Moshe was reluctant to go, due to his speech difficulty. Finally, Hashem said, "Since you do not want to go, Aharon, your brother the Levite, shall speak for you (Shemot 4:16). Moreover, be advised that originally I planned for him to remain a Levite and for you to be a Kohen. Now, because of your attempts to evade the mission, the positions will be reversed: you will be the Levite and he the Kohen (Shemot 4:14 Rashi). Hashem conducts Himself with the Jewish people midah keneged midah measure for measure. Therefore, since after seven days of G-d's pleading with him, the position of Kohen was taken away from Moshe, now, on the eighth day, when the seven days of inauguration period climaxed, Aharon was officially consecrated as Kohen Gadol.

"Take a he-goat for a sin-offering and a calf and a lamb of the first year without blemish for a burnt-offering." (9:3)

QUESTION: The Sifra (Torat Kohanim) states that the hegoat was to atone for the selling of Yosef. (The brothers dipped Yosef's shirt into the blood of a he-goat and sent it to Yaakov as proof that Yosef was devoured by wild beasts.) The calf was offered as forgiveness for the sin of the golden calf.Considering Aharon's involvement in the making of the calf, it is easily understood why he needed to seek forgiveness. However, why did the iniquity of the selling of Yosef surface now? ANSWER: According to the Midrash Rabbah (Bereishit 84:14), the brothers' rationale for killing Yosef was that they foresaw that years later Yosef's descendant Yeravam ben Nevat would lead the Jewish people astray by making two golden calves (I Kings 12:28). Consequently, they plotted to kill him so that he would not have any descendants. This excuse could be applicable only until the time when the Jewish people worshipped the golden calf in the desert. Once they committed this transgression, they shared in a sin similar to that of Yeravam ben Nevat and they could no longer justify their intent to kill Yosef. Consequently, when Aharon made the golden calf, the crime the brothers endeavored to commit against Yosef became relevant again. Therefore, when Aharon sought forgiveness for the golden calf, he also sought atonement for the sale of Yosef.

"And all the congregation drew near and they stood before G-d." (9:5) QUESTION: It could simply have said that they congregated before Hashem. Why the separate expressions "they drew near" and "they stood"? ANSWER: In the instructions before "Mah Tovu" in the Nusach Ari it is written, "It is proper to say before prayer: 'I hereby take upon myself to fulfill the mitzvah of loving your fellow as yourself.' Possibly our pasuk is a remez (hint) for this custom. The Gemara (Berachot 6b) says that the expression "amidah" - standing can be a reference to "tefillah" - prayer - as it is stated "And Pinchas stood up and prayed" (Psalms 106:30). The pasuk is telling us that first "vayikrevu kal ha'eidah" - the entire community became closer to each other by showing ahavat Yisrael - and then "vaya'amdu" - they were ready to stand, i.e. pray, "lifnei Hashem" - to Hashem.

"Moshe said to Aharon: come near to the altar." (9:7) QUESTION: Rashi explains that Aharon was diffident and reluctant to approach the altar. Moshe said to him: "Why are you fearful? - Lekach nivcharta - You were chosen for this position."How was the fact that he was selected supposed to dispel his fear and diffidence? ANSWER: A Chassidic Rebbe once encouraged a chasid to become a Rabbi of a community. The chasid was reluctant and said: "I am very much afraid to accept the position; I doubt that I am suitable." The Rebbe responded: "Who, then, should I make a Rabbi, someone who is not afraid? The fact that you are afraid makes you most suitable because you will always be careful in whatever you do." When Moshe saw Aharon's reluctance and observed his fear and trepidation, he said to him: "Come near to the altar. You are indeed the most suitable for the position. 'Lekach nivcharta' - Because of your fear of Hashem you were selected to be the Kohen Gadol."

Alternatively, when Hashem revealed Himself to Moshe in the thorn bush, He pleaded with him to be His emissary to Pharaoh and to redeem the Jewish people from Egyptian bondage. Moshe was reluctant and when he told Hashem to find someone else for the mission, Hashem told him, "I originally had planned for you to be Kohen Gadol. Now the mantle of Kehunah - priesthood - will go to your brother Aharon." Later, observing Aharon's reluctance to approach the altar, Moshe recalled his dialogue with Hashem and the punishment he received. Therefore, he urged his brother not to repeat his error: "Do it immediately without hesitation because 'lekach nivcharta' - you were selected instead of me due to my hesitation."

"Moshe said to Aharon, 'Come near to the altar and perform the service of your sin-offering and your burnt-offering and atone for yourself and for the people.' " (9:7) QUESTION: These sacrifices were to atone for the golden calf. When sacrifices are brought to atone for idolatry, the burnt-offering precedes the sin-offering (Horiyot 13a), why did Moshe mention the sin-offering first?

ANSWER: A deliberate transgression requires some premeditation. First the transgressor thinks about doing it (machashava), and then actually does it (ma'aseh). Consequently the burnt-offering, whose purpose is to atone for evil thoughts, is offered first. In the case of the making of the golden calf, while it was wrong for Aharon to make it, his intentions were good. He hoped that by telling the people to bring gold he could stall for time, and in the interim Moshe would return. Consequently, he only needed atonement for his actions and for this he brought a sin-offering. The burnt-offering is a gift which is customary for one to give when one is pardoned (see Zevachim 7b).

"And he brought the meal-offering...besides the burnt-offering of the morning." (9:17) QUESTION: Why does it say "milevad" - literally "from besides" - instead of simply "levad" - "besides"? ANSWER: Rabbi Menachem Mendel Schneersohn, the third Lubavitcher Rebbe, known as the "Tzemach Tzedek," was a grandson of Rabbi Shneur Zalman of Liadi, known as the "Alter Rebbe." After his grandfather left this earthly world, he would appear frequently in visions to his grandson and convey to him Torah teachings and answers to difficulties he encountered in his study. Once, he had a yearning to see his grandfather, but he did not appear for a long period of time. One morning as he was going to shul in the city of Lubavitch, one of the residents named Pinchas approached him and asked for a loan of three rubles to do business in the market and earn money for his Shabbat expenses. The Tzemach Tzedek told him to come to his home after davening and he would gladly give him a loan. While the Tzemach Tzedek was in the middle of putting on his tallit, he reminded himself of Reb Pinchas' request and suddenly it dawned on him that Reb Pinchas needed the money for the market, which had already opened. Immediately he put down his tallit, went home, took some money and searched for Reb Pinchas in the market and gave him the money he needed to do his business. Upon returning to shul and standing by the sink to wash his hands, he suddenly beheld the image of the Alter Rebbe standing with a radiant holy countenance, who then solved all the problems that he had in his Torah study.

The word "milevad" can be the acronym for Malveh Leoni Beshas Dochako - "one who extends a loan to a poor person who is experiencing difficulty." The Gemara (Berachot 26b) says that the daily prayers were instituted by the Men of the Great Assembly to correspond to the tamid - daily offering. Thus, shacharit - the morning prayer - corresponds to the morning offering mentioned in the pasuk. With the word 'milevad," the Torah is emphasizing that prayer is especially lofty and acceptable above when accompanied by acts of kindness.

"Aharon lifted up his hands toward the people and blessed them." (9:22) QUESTION: The plural for "hands" is spelled "Yadav" (with a second yud). Why in our pasuk is it spelled without a second yud? ANSWER: When a Kohen recites the priestly blessing, he is required to raise both hands and put them together. Thus, the two hands look like one. The Kohen is also required to place the right hand a bit higher than the left. (See Shulchan Aruch Orach Chaim 128:12.) Without a second yud, the word "yadav" can be read "yado" - "his hand." The Torah writes it this way to allude that Aharon raised his hand (the right hand) a bit higher, and keeping the two together as one, he blessed the people.

"The sons of Aharon, Nadav and Avihu, each took his firepan; they put fire in them and placed incense upon it and they brought before G-d an alien fire." (10:1) QUESTION: Each took a firepan; and put fire "bahen" - "in them." Why does the pasuk conclude "vayasimu alehah ketoret" - "they put incense upon it" - in singular? It should have said "aleihem" - "upon them"? ANSWER: Nadav and Avihu, without consulting one another, each brought a firepan with fire and a quantity of incense into the Inner Sanctuary (Kodesh Hakadashim). Meeting inside, they were in a dilemma about what to do because it is improper for two to offer incense, and it seemed as if one of them was doomed to be guilty of entering in vain.

Therefore, they decided "vayasimu alehah ketoret" - to throw all the incense on one firepan. Hence, the incense each one brought in would be offered, and it would not be considered entering in vain. However, a problem remained: between the two of them there was still "eish zarah" - alien fire brought in needlessly - since once firepan was not used.

"Do not drink intoxicating wine you and your sons with you when you come to the Tent of Meeting." (10:9) QUESTION: Why now, after the death of Nadav and Avihu, were the Kohanim instructed against intoxicants? ANSWER: Batsheva, mother of King Shlomo, strongly rebuked her son about drinking wine, pronouncing it improper for a person of his stature, and said "Give strong drink to him that is ready to perish, and wine to those of heavy hearts" (Proverbs 31:6). It used to be customary to giwine to mourners in order to relieve them of their grief. Now that Aharon and his children were bereft of loved-ones and experiencing their first mourning as Kohanim, the Torah warns, "While others may rely on drinking wine in such times, it is forbidden for the Kohanim to do so."

"Do not drink intoxicating wine you and your sons with you when you come into the Tent of Meeting that you do not die. This is a statute forever throughout your generations." (10:9) QUESTION: Why in all the printed chumashim is there a vertical line (indicating a pause) before and after the word "atah"? ANSWER: When people gather at a joyous occasion, it is customary to have some alcoholic beverages and toast "lechaim" - "to life." The word "chaim" in "L'chayim" contains the same vowels as the word "mayim" water - yet it is spelled with two "yudden" while "mayim" is spelled with only one yud. This teaches that it is proper for an individual "yud" (Jew) to drink water whenever he wishes to quench his thirst. However, liquor should be consumed when two "Yudden" (Jews) get together to celebrate an occasion. The vertical lines in the pasuk indicate that the Torah is not in favor of consuming intoxicants when "atah" - you are doing it alone. However,

"u'banecha itach" - if you are celebrating a simchah together with your sons, such as their Bar-Mitzvah or wedding, or "bevo'achem el ohel mo'eid" - you have moved into a new home and are making a "chanukat habayit" dedication of a new home - or "velo tamutu" - you are making a seudat hoda'ah - a festive meal to thank Hashem for saving you from a lifethreatening situation, or "chukat olam ledoroteichem" - you are at a celebration of a circumcision [of which the Torah says "ledoroteichem lebrit olam" - "throughout your generations as an everlasting covenant" (Bereishit 17:7)], then it is proper to drink a lechaim in honor of the occasion.

"Regarding the goat of sin-offering Moshe questioned and queried." (10:16) QUESTION: In many Chumashim, in between the words "Doroish" and "Dorash" it is written: "Half of the words of the Torah."Why is the half-way point in words significant? ANSWER: The ways of Hashem are far above human comprehension. Often we question and try to fathom His actions. It is perfectly all right to seek explanations, but we must always remember that even if we do not find a reason or rationale, we should never conclude that Hashem is, G-d forbid, wrong. In this parshah we learn that Moshe, too, had questions and was seeking answers. The Torah's half-way point is marked in the middle of his questioning to allude that he had realized that he had only reached the middle and there was much more ahead which he had not yet learnt. Hopefully, as his Torah knowledge increased, his questions would be answered.

"And G-d spoke to Moshe and to Aharon, saying to them, 'Speak to the Children of Israel, saying: These are the animals which you shall eat.'" (11:1-2) QUESTION: The words "leimor aleihem" - "saying to them" - seem extra since the pasuk continues "dabru el B'nei Yisrael leimor." ANSWER: When Batya, the daughter of Pharaoh found Moshe in the waters, she at first tried to have him nursed by Egyptian women. Moshe refused to cooperate because years later he would be a prophet and speak to

Hashem, and it was therefore unthinkable to ingest anything impure and thus render his body unfit (Sotah 12b). In the time of Mashiach, Hashem will infuse His spirit into all the people, "venibu beneichem uvenoteichem" - "and your sons and daughters shall prophesy" (Joel 3:1). Therefore, the pasuk tells us that Hashem said to Moshe and Aharon "leimor aleihem" - because of the fact that "I will also speak to them" (which means that ultimately each and every Jew will become a prophet) - "tell the Children of Israel that they should refrain from eating things that are unclean." (Thus, "leimor aleihem" is not a command, but an explanation.)

"The camel for it brings up its cud but its hoof is not split...the hyrax because it will not divide its hoof...the hare...it did not divide its hoof, they are unclean to you." (11:4-6) QUESTION: Why does the Torah use present tense ("mafris"), future tense ("yafris"), and past tense ("hifrisah")? ANSWER: Though this parshah of the Torah discusses laws pertaining to animals, we can also learn an important lesson which applies to man: Before declaring a person as tamei (rejecting and ostracizing him), it is necessary to carefully analyze his present, past, and future. When we can be convinced that the past and present are not good and there is absolutely no possibility for betterment in the future, only then may we declare a person unfit.

"And the swine because his hooves are split, and cloven-footed, but does not chew his cud, he is unclean to you." (11:7) QUESTION: The name "chazir" - "swine" - means that, "yachzir liheyot mutar" - eventually in the days of Mashiach it will be permissible to eat it (Rabbeinu Bachya). How does this correspond with what is said in the Thirteen Principles of Faith "I believe with perfect faith that this Torah will not be changed and G-d will not give another Torah"? ANSWER: Kosher animals have split hooves and chew their cud. The swine has split hooves, but it does not chew its cud, and it is therefore not kosher. The signs the Torah gives for a kosher animal will not change, but in the days of Mashiach, the nature of the swine itself will change and in addition to having split hooves, it will chew its cud and thus be permissible.

This opinion can be supported from a difference of terminology used in describing the swine as opposed to the other non-kosher animals. Only of the swine does it say, "vehu geirah lo yigar" - "and he does not chew its cud." The word "vehu" - "and he" - seems superfluous. It would have been sufficient to say "vegeirah lo yigar" with the "he" included in the verb. From this we can deduce that the prohibition applies only as long as "vehu" - "and he" - does not chew his cud; however, once he does begin chewing his cud, then he will no longer be forbidden.

Alternatively, according to the Gemara (Chullin 109b), for whatever Hashem forbids us in the Torah, there is something similar that is permissible. For instance, though we are forbidden to eat pork, it is permissible to eat the brain of a fish called "shibota" (mullet), which tastes exactly like pork. Rabbi Chanina bar Abbahu said, "There are 700 species of clean (kosher) fish and 800 types of clean grasshoppers, and birds beyond number. They all went into exile with the Jewish people to Babylon; and when the people came back, they all returned except for the shibota fish" (Midrash Rabbah, Introduction to Lamentations 34). Consequently, chazir - pork - will always be forbidden, but the Midrash is alluding that the shibota fish, whose brain tastes like pork, will return and be available when Mashiach comes.

"This you may eat from everything that is in the water everything that has fins and scales." (11:9) QUESTION: Why are the fish with fins and scales kosher and the ones without them not? ANSWER: Fish with fins and scales live in the higher and clearer waters. They are sustained by the air that enters there, and therefore their bodies contain a certain amount of heat which counteracts the abundance of moistness of the waters. The fish which do not have fins and scales dwell in the lower turbulent waters and cannot repel the abundance of moistness in their native habitat. Hence, the cold fluid in the area in which they swim, cleaves to them and can cause death to people who consume them.

"This you may eat from everything that is in the water, everything that has fins and scales...those you may eat" (11:9). QUESTION: The Gemara (Niddah 51b) says that a fish that has scales also has fins and there is no need to examine for them. However, there are fish that only have fins and they are tamei - unclean.What lesson is implied by the signs of kosher and non-kosher fish? ANSWER: Fish in their habitat - water - are analogous to scholars studying Torah. This is obvious from what is related in Gemara (Berachot 61b) in connection to the Roman government's decree against Torah study. When Pappas ben Yehudah saw Rabbi Akiva convening public assemblies to study Torah he asked him, "Akiva are you not afraid of the regime?" Rabbi Akiva replied, with a parable: "Once a fox was walking alongside the river and saw fish running from place to place. When the fox inquired, 'From what are you running away?' They told him, 'From the nets people set up to catch us.' The fox said to them, 'Come up to dry land and we will dwell together just as our ancestors dwelled together.' The fish responded, 'You are a fool, for if in our habitat where our life is sustained we are afraid, all the more so we should be afraid for our existence if we leave our habitat.' Likewise, Rabbi Akiva said, "If now when we study Torah which is our lifesaver, our existence is threatened, how much are we in danger if we would absent ourselves from Torah." Scales serve as a protective garment to the fish and through the fins it flies (swims) from place to place (see Rashi). When one studies Torah it is expected of him to create chidushim - innovative thoughts and explanations. It is also imperitave that one who studies Torah have yirat shamayim - fear of heaven. The Gemara (Shabbat 31a) compares Torah study with yirat shamayim to wheat which is stored with chumton - a preservative consisting of earth with a high salt content. Just as the grain will spoil quickly without the preservative, likewise, one studying Torah without fear of Hashem, will easily forget, and his Torah study will be like a poisonous medicine for him. Thus, the fins represent the power to accomplish and reach new heights through innovative contributions to Torah, and the scales represent the essential ingredient of yirat shamayim, through which one's Torah study is preseved and becomes a source of sam chaim - medicine that adds life. Consequently, if one possesses the quality of "scales," he is on the right track with his Torah study and will eventually enhance himself and the Torah with his "fins" - innovative thoughts which will be compatible to Torah truth - Amitasah Shel Torah. Such an individual is considered tahor pure and clean. But one who studies Torah and does not have "scales" - fear of Heaven - is tameih - unclean and unfit. His Torah study and fins -

innovations - are contrary to Hashem's desire and do not merit him the spiritual medicinal source of life which Torah gives to those who study it.

"Every raven according to its kind...." (11:15) QUESTION: Why is the raven (oreiv) forbidden to be eaten and the dove (yonah) kosher? ANSWER: When the waters of the flood receded, Noach selected the raven to search for dry land. The raven accused Noach, "Your Master hates me and you hate me. Your Master hates me, for from the clean animals and birds he permitted seven to enter the ark and from the unclean, only two. You hate me because if I fail to return from my mission, my mate will be alone and our species will die out" (Sanhedrin 108b). Superficially, the raven was right. If so, why is it universally despised as the symbol of heartlessness and cruelty? When the raven left the ark instead of carrying out the mission assigned to him, he began to search for flesh to satisfy his appetite. He detected a floating carcass and devoured it. While everyone in the ark was waiting anxiously for his report, the raven was busy gouging himself with the flesh of flood victims (Pirkei D'Rabbi Eliezer 23). Since he forgot about his companions in the ark, and his eloquent statements about Hashem and Noach were obviously insincere, he consequently is identified with selfishness and betrayal. Afterwards, Noach sent the dove, who consented without protest. She did not permit her personal interest and desires to interfere with her mission, and ultimately she returned with an olive leaf in her mouth, bringing good tidings to all those in the ark. What we eat has an effect on our character; consequently, the selfish, heartless, and false raven is not kosher for our consumption, but the modest and compassionate dove is.

"And the ostrich..." (11:16) QUESTION: The expression "bat haya'anah" literally means "daughter of the ostrich." Why does it specify "daughter" when all ostriches are forbidden?

ANSWER: Ostriches live on hard and sharp grass. When they do not find enough food, they eat bones, iron, and glass. The Midrash Rabbah (Bereishit 31:14) says that Noach took glass into the ark so that he would have food for the ostrich. The Ibn Ezra writes in Parshat Mishpatim (23:19) that since the ostrich eats such items, its meat becomes dry like wood and hard like steel, and even cooking does not soften it. However, the meat of a baby female ostrich is still soft and tender. Therefore, the Torah warns specifically against eating "bat haya'anah" (the baby female ostrich).

"And the stork..." (11:19) QUESTION: She is called "chasidah" - "kind" - because she shares her food with her friends - Rashi.The animals and birds that are forbidden to the Jews possess bad character traits. What man eats has an effect on him; therefore, Torah forbade animals that would badly influence our character (Ramban 11:13). Since the stork is good natured, why should she be forbidden? ANSWER: A person who is selective and helps only people that he likes, paying no attention to the needs of others, does not have a good character. Thus, the Torah forbids us to eat the stork so that we should not acquire her bad habits.

"That has jumping legs above its legs with which to spring upon the earth." (11:21) QUESTION: The Gemara (Sofrim 6:5) says that in addition to this pasuk, where the word "lo" is written with an "alef" and read with a "vav," the same thing occurs in the pasuk "asher lo chomah" - "it does not have a wall" (25:30), which is read with a "vav" meaning, "it has a wall." There is also a pasuk, "im lo yagid venasa avono" (5:1) where there are both an "alef" and a "vav" in the spelling of the word "lo".What is the significance of the word "lo" with the "vav" and with the "alef"? ANSWER: The Gemara (Sanhedrin 98a) states that if the Jewish people will be meritorious, Hashem will hasten the coming of Mashiach. But even if they do not merit, G-d forbid, there definitely will be the ultimate redemption, but only in its designated time. These three pasukim convey this concept.

If "Lo [with an Alef] Chomah" - the Jewish people will not build a wall between themselves and their evil inclination and if after sinning "Lo [with an Alef] Yagid" - they will not confess to Hashem, then Lo [with an Alef] Kera'ayim Mimmal Leraglav - Mashiach will not have jumping legs with which to spring speedily upon the earth. However, if "Lo [with an Vav] Chomah" - man will build a wall for himself, not permitting his evil inclination to enter and induce him to sin, and in the event that he sinned, then "Lo [with an Vav] Yagid" - he will confess to Him - to Hashem, then Hashem will forgive him and quickly send Mashiach, "Lo [with an Vav] Kera'ayim Mimmal Leraglav" - "who will have jumping legs with which to spring speedily upon the earth."

"If water has been placed upon a seed, and then their carcass falls upon it, it shall be unclean for you." (11:38) QUESTION: The Gemara (Bava Metzia 22b) says that actually the written word is "yitein" - "he [the owner] placed" - but it is read "yutan" (with a "Vav") - "has been placed." From this it is derived that just as when the owner makes it wet he is aware of his actiand obviously wants it to be wet, likewise, when it is made wet by something else (e.g. rain), it is susceptible to ritual impurity only if the owner is pleased.Why is the Gemara not satisfied to just interpret according to the way it is read, "yutan", so that water is a conductor for tumah regardless of the owner's knowledge? ANSWER: The word mayim - water - is plural. Consequently, if "yutan" is simply to be interpreted as read, grammatically it should read "yutnu". Therefore, the Gemara concludes that though we read it as "yutan", since it is grammatically incorrect and lacking a "Vav," we cannot interpret only according to the reading, but must also consider the actual spelling - "yitein" - i.e. the owner made it wet intentionally.

"Everything that creeps on its belly." (11:42) QUESTION: In all printed chumashim there is a note that the "Vav" in the word "gachon" is the half-way point of the letters of the Torah. On the words "darosh darash Moshe" "Moshe diligently inquired" (10:16) there is a note that the half-way point of the words in the Torah falls between the

words "darosh" and "darash.". The pasuk "vayachgor oto becheishev ha'efod vayepod lo bo" - "and he girded him with the belt of the efod and adorned him with it" (8:7) is followed by a note that it is the half-way point of the Torah in pesukim.What message do these three "mid-points" impart? ANSWER: All Jews must constantly study Torah. Our sages have emphasized many times that not only should one learn Torah, but toil in the study of Torah. It is common practice to gird oneself in order to lift a great weight. The pasuk "He girded him with the belt of the efod" indicates that studying Torah is a formidable task and should not be approached lightheartedly. To study Torah properly, one should gird himself and prepare himself with the necessary approach, namely yirat shamayim - fear of heaven. Then, "vayepod lo bo" - Torah will adorn him and make him a beautiful Jew. The words "darosh darash" - "diligently inquire" - emphasize that to succeed in Torah, diligent and assiduous study is a prerequisite. One must immerse oneself wholly in Torah and ignore all distractions. Rashi explains that the term "gachon" denotes "bending." In the word "gachon" - "belly" - the "Vav" is enlarged. "Vav" has the numerical value of six and can serve as an allusion to the six orders of the Mishnah on which the entire Talmud is based, and for the sixty tractates of Gemara, in mispar katan ("single numerals," i.e. disregarding the zero). The message conveyed through these three mid-points ias as follows: If "vayachgor" - one has properly girded himself to study Torah - and "darosh darash" - his diligence has led to success - he should exhibit the trait of "gachon" - "bending" - he should nevertheless not become conceited and walk with his head in the air, but "bend" and humbly acknowledge that he has only reached a half-way mark and that there is much more to study and know.

"Do not abominate your soul by eating any swarming thing." (11:43) QUESTION: In Parshat Shemini, we read of the of inauguration of Aharon as Kohen Gadol; then about death of his children Nadav and Avihu, who were even holier than he and Moshe (see Rashi 10:3). Why, in this same parshah, are we also instructed about the prohibition of eating insects and creeping things? ANSWER: When Hashem prohibited eating insects, He said: "For I am G-d Who elevates you from the land of Egypt." On this, Rashi writes: "On the

condition that you accept My commandments I have redeemed you from Egyptian bondage" (11:45). Thus, by forbidding the eating of insects and creeping things, the Torah is stressing the importance of kabalat ol malchut Shamayim (absolute submission to Hashem). The death of Nadav and Avihu was not an ordinary one for an act of rebellion or self indulgence. It signified the concept of "ratzo without shov" - "advancing without retreating." When their souls sensed the allencompassing greatness of G-dliness they became aroused to a gripping desire of ratzo - running to step out of bodily limitations and become absorbed in Divinity. However, the Divine will and intent is for man to be here on earth to establish an abode for Hashem in the lower worlds. Therefore, the ratzo must be followed by shov - retreat and control of the spiritual desires. They died of kelot hanefesh - they experienced "ratzo without shov" and thus reached a point of expiring. The sequence of events in Parshat Shemini teaches that regardless of how lofty and holy an individual's aspirations may be, if he lacks kabalat ol, it is conceivable that he may deteriorate to the point of eating abominable things such as insects and creeping things.

"Do not abominate your soul by eating any swarming thing...You will be defiled thereby." (11:43) QUESTION: Why is the word "venitmeitem" - "you will be defiled" - written without an "Alef"? ANSWER: According to the Yalkut Re'uveini, the missing "Alef" indicates that one who eats insects lacks common sense. The Chidah explains this in the following way: The prophet Eliyahu asked Rabbi Nehorai: "Since the insects do not serve any purpose, why were they created?" He answered that they were created for the benefit of the Jewish people. Whenever Jews sin, and Hashem considers annihilating them, G-d forbid, He looks at these creatures and says: "If I permit these to exist though they serve no purpose, how much more should I save the Jews who have a purpose in this world" (see Midrash Shochar Tov 18)." Consequently, by not eating insects, we substantiate that they have no purpose and exist only as a means to evoke Hashem's mercy for the Jewish people. On the other hand eating them demonstrates that they have value so that Hashem can no longer use them as a reason to display compassion. Thus, a person who eats insects lacks common sense because he denies Hashem a way to justify showing Divine mercy.

"To distinguish between the impure and the pure and between the animal that may be eaten and the animal that may not be eaten." (11:47) QUESTION: 1. The language in the pasuk appears inconsistent. Since it mentions first "tamei" - "impure" - and then "tahar" - "pure" - it should have said "between the animal which may not be eaten and the animal that may be eaten." 2. According to halachah, the Torah reading should end with the mention of something positive (see Shulchan Aruch, Orach Chaim 138). If the words were reversed, would it not have concluded with "the animal that may be eaten"? ANSWER: The word "chaya" may also be a reference to a group of people members of one nation - as we find in II Samuel (23:13), "vechayat Plishtim choneh be'eimek refa'im" - "the community (troops) of the Philistines pitched in the valley of Rephaim." Though the Jewish people have been oppressed by the nations of the world throughout history, they have outlived their oppressors. Ultimately, in the days of Mashiach, the wicked nations will be consumed and the Jews will be the dominating power. The pasuk is telling us that through Torah there is a distinction, "bein hatamei uvein hatahor" - "between the contaminated food that may not be eaten and the pure food which can be eaten." And also, thanks to our adherence to Torah, there will be a distinction between "hachaya hane'echelet" - "the wicked nations of the world which will be consumed and destroyed" - "uvein hachaya " - "the nation - i.e. the Jewish people" "asher lo tocheil" - "which will not be consumed and remain in existence forever." Thus, the pasuk is referring to two separate subjects: food and the people who eat it. The pasuk also concludes with something positive - the Jewish people.

Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights, Thought-Provoking Ideas, Homilies And Explanations of Torah Passages

Tazria

"When a woman conceives and gives birth to a male." (12:2) QUESTION: Pa Shemini concludes with the topic of kosher and non-kosher foods. What is the connection between the end of Parshat Shemini and the beginning of Tazria, which discusses child-birth? ANSWER: The Torah is teaching that the parents' obligation to a child does not begin after he is born, but while he is still in his mother's womb. The pregnant mother must be careful of what she eats, because it can have a positive or negative effect on the child, depending on whether the food is kosher or not. In the Gemara (Yoma 82b) there is a story about a pregnant woman who overcame her desire to eat on Yom Kippur and later gave birth to the great sage Rabbi Yochanan. Another pregnant woman, who refused to overcome her desire, gave birth to a rasha who was known as "Shabbatai Otzar Peirot" (the hoarder of provisions [for speculations]). The last pasuk of Shemini, which sums up the laws concerning kosher and non-kosher food, alludes to the above: In Hebrew, a woman who gives birth is known as "chaya." Thus, the Torah tells us: "lehavdil bein hatamei uvein hatahor" - "to distinguish between the pure (child) and, G-d forbid, the contaminated (child)" - is contingent on "uvein hachayah hane'echelet" - "the distinction between a 'chaya,' - a mother who was lax during pregnancy in the observance of kashrut" - "uvein hachayah asher lo tei'acheil" - "and a mother who was careful not to eat food of questionable kashrut" (11:47).

"When a woman conceives and gives birth to a male." (12:2) QUESTION: In the Gemara (Niddah 30b) Rabbi Simlai, describes the unborn child in the mother's womb, thus: "There is a lit candle on its head by means of which he sees from one end of the world to the other." What is the significance of this description? ANSWER: The words of Rabbi Simlai can be explained metaphorically. The lit candle represents Torah and mitzvot, as the pasuk says "For a mitzvah is a candle, and Torah is light" (Proverbs 6:23). Every person has

the mission of enhancing the world with the light of his Torah and mitzvot. Before birth, Hashem gives him the opportunity to "see" the world in its entirety, and He declares, "You have the potential, through your Torah and mitzvot, to master the entire world, providing that you influence it and not permit it to influence you."

"When a woman conceives, and gives birth to a male." (12:2) QUESTION: It would have been sufficient to omit the reference to conception and say "If a woman gives birth to a male"? ANSWER: The first letters of the words "Ki Sazria Veyalda Zachor" spell the word "zechut" - "merit." The woman is known as the "akeret habayit" - "foundation of the home." While the husband is usually away from the home involved in earning a livelihood, the mother actually spends more time in raising the child, and she has the opportunity to instill within him a love for Torah and mitzvot and thus properly formulate his character. The Torah is thus alluding that the child's righteousness is in the zechut of his devoted and dedicated mother.

"When a woman conceives, and gives birth to a male... On the eighth day the flesh of his foreskin shall be circumcised." (12:2-3) QUESTION: Why is circumcision mentioned in the middle of the parshah pertaining to a woman who gives birth? ANSWER: At every brit milah it is customary for a woman to take the child from the mother and bring him to the entrance of the room where the brit will take place. Afterwards, her husband takes the child and brings him into the brit room. The man and woman so honored are called the "kvater" and "kvaterin." Although only the father is obligated to circumcise the child, the command to circumcise, occurring in the parshah discussing the laws of childbirth and thus dealing with women - is a hint for the custom that there should be a woman participating in the brit.

QUESTION: What is the meaning of the word "kvater?" ANSWER: The honor given to the woman is to take the child from the mother and bring him to the door of the room where the brit will take place. She stops at the entrance to the room, because it is improper for a woman to come among the men, and the man takes the child from the door into the room. The word "kvater" is a merging of the words "kavod" - "honor" - and "tir" - "door" - the honor of bringing the child to the door (of the brit room), and the honor of bringing the child from the door into the room for the brit.

"On the eighth day the flesh of his foreskin shall be circumcised." (12:3) QUESTION: Why is it customary to recite the Shema to a baby on the night before his brit? ANSWER: The Gemara (Berachot 13a) explains that the reason we recite the portion of "Shema Yisrael" before the portion of "Vehaya im shamo'ah" is so that one should first accept upon himself the yoke of heaven and afterwards the yoke of mitzvot. The following morning the child will be performing his first mitzvah, the mitzvah of circumcision; therefore, Shema is recited the night before, so that he accepts the yoke of heaven prior to the yoke of mitzvot.

"On the eighth day the flesh of his foreskin shall be circumcised." (12:3) QUESTION: Why is the ceremony called brit milah? ANSWER: In the Torah there are 613 mitzvot and one of them is circumcision. On the eighth day, the child has properly fulfilled the mitzvah of milah and still has 612 mitzvot to fulfill. The word "brit" numerically adds up to 612, reminding the child of all the remaining mitzvot.

"And on the eighth day, the flesh of his foreskin shall be circumcised" (12:3) QUESTION: At a brit the moheil recites the berachah, "vitzivanu al hamilah" - "Commanding us concerning circumcision." Immediately afterwards, the father recites the berachah "vitzivanu lehachniso bivrito shel Avraham Avinu"

- "And commands us to enter him into the Covenant of Avraham our father." Why the seeming redundancy of a second blessing mentioning the commandment of a brit? ANSWER: The "Covenant of Avraham our father" may not only mean circumcision but may also refer to the Brit Bein Habetarim (the Covenant Between the Divided Parts). At that time Hashem told Avraham about the trials and tribulations that would confront the Jewish people during their exile in Egypt and other future exiles (Bereishit 15:12, Rashi). He promised him that nevertheless "And afterwards they will go out with great wealth" (15:14), providing they remain steadfast in their observance of Torah. At the brit the father is proclaiming that regardless of the difficulties his son may encounter as a result of his Torah observance, he will enter him into the covenant between Hashem and Avraham and do everything possible to rear him as a Torah-true Jew.

Alternatively, considering the young age of the child and his tenderness, the shedding of his blood is a very difficult experience. Nevertheless the child is subjected to it and thereby he becomes a full-fledged member of K'lal Yisrael. The message of this pronouncement is that just as he has mesirat nefesh to fulfill his first mitzvah of the Torah, likewise, when it comes to Torah study, conducting his marriage according to Torah, and the performance of good deeds, he should not permit anything to hinder him and even be ready for mesirat nefesh.

Alternatively, this is a blessing to all those present at the child's first simchah, that just as they are here today, they should live and be healthy to witness and participate in his introduction to Torah study, his wedding, and his performance of good deeds for many years.

"On the eighth day the flesh of his foreskin shall be circumcised." (12:3) QUESTION: At a brit it is customary for all present to proclaim: "Just as he is entered into the covenant, so may he enter into Torah, aninto marriage, and into good deeds."Why do we associate these three things with the brit? ANSWER: The circumcision done at the brit is permanent. Once it is performed, it cannot be changed in any way. Those present at the brit

express a threefold blessing and prayer for the child. First, just as the brit is permanent, likewise his connection to Torah should be everlasting. Second, the person he marries should be his companion for life. The third and concluding blessing is that throughout his lifetime he should constantly perform good deeds.

Alternatively, the first mitzvah in which the child is involved is a brit. Due to his young age, his parents must take an active role in planning and preparing. When it comes to Yiddishkeit, many parents have a tendency to say, "When our child becomes older, he will make his own decisions." Therefore, all present at the brit call to the attention of the parents: "Kesheim shenichnas labrit" - just as at the brit the parents were actively involved "kein yikaneis leTorah ulechupa ulema'asim tovim" - so too, when the son reaches the age of Torah study, marriage and good deeds, the parents should be actively involved in all of his decisions.

"On the eighth day the flesh of his foreskin shall be circumcised." (12:3) QUESTION: The Gemara (Menachot 43b) relates that when King David was in the bathhouse unclothed, he proclaimed, "Woe to me; I am now naked of mitzvot." As soon as he reminded himself of the mitzvah of brit milah, he regained his peace of mind. Why did this occur in the bathhouse and not at other times when he was unclothed? ANSWER: The reference to a bathhouse is metaphorical. King David was a great tzaddik, and from time to time he would "visit the bathhouse" - he would undergo self-introspection, examining his deeds to see if they were "clean," devoid of ulterior motives and done purely for the sake of heaven. Once, during this evaluation he became apprehensive that his mitzvot were not performed from pure intentions. He reminded himself of the mitzvah of brit milah, and in this he found comfort, because it was definitely one mitzvah performed without any ulterior motives.

With this we can add a dimension to our understanding of the blessing said at a brit: "Just as he has entered into the covenant, so may he enter into Torah and into marriage, and into good deeds." The child is blessed that just as he has entered into the brit without any ulterior thoughts; likewise,

throughout his entire life he should do everything solely for the sake of Hashem.

"And on the eighth day the flesh of his foreskin shall be circumcised." (12:3) QUESTION: To comply with the rule of "zerizim makdimim lemitzvot" - "the zealous rise early to fulfill a mitzvah" - it is customary to make a brit early in the morning (see Pesachim 4a). Why do some, nevertheless, make it later in the day or afternoon? ANSWER: In halacha, besides the rule of "zerizin makdimim lemitzvot" "the zealous rise early to fulfill a mitzvah" - there is also the rule "berov am hadrat melech" - "a large crowd gives the most glory to the king." In general, the halacha of "zerizin makdimim lemitzvot" supersedes the halacha of "berov am hadrat melech." This can be substantiated from the Gemara (Rosh Hashanah 32b), which states that on Rosh Hashanah the shofar is sounded during the musaf prayers, while on Yom Tov the Hallel is recited during the shacharit prayers. The Gemara explains that the reason for Hallel during shacharit is because "zerizin makdimim lemitzvot" and for blowing shofar during musaf "berov am hadrat melech." If so, the Gemara asks, why don't we apply the rule of "zerizin makdimim lemitzvot" also to shofar and blow it during shacharit? The Gemara answers that there was a time when the government officials banned the blowing of shofar and would be on the alert the entire morning; therefore, it was postponed to the musaf prayers. From this we can conclude that were it not for this reason, the shofar would have been blown in the morning because of "zerizin makdimim lemitzvot," though in the afternoon there is the advantage of "berov am hadrat melech." The Gemara (Shabbat 130a) says that all mitzvot which the Jewish people accepted with joy, such as milah - as King David says regarding milah, "I rejoice over Your word like one who finds abundant spoils"? (Psalms 119:162) - they are still performing with joy. Rashi explains that the uniqueness of the mitzvah of milah is that no other mitzvah so clearly identifies the Jew as a member of Hashem's people. The brit milah is the only mitzvah which the Jew carries as a sign with him constantly and forever. Rashi also explains that the simchah with which we still perform it is the making of a festive meal. Given the emphasis on simchah - happiness and joy - the mitzvah of brit milah may be an exception in regards to the priority of the "early" rule over the "crowd" rule. Consequently, if making the brit later in the day would

bring more guests and especially ones who would be sorely missed if they could not attend otherwise, it may be made at a later hour in the day.

As a rule, a person should get up early when he has to do a mitzvah. Therefore, it is the custom to make a brit early in the morning on the eighth day. Thus, at the time of the brit, seven days and eight nights have already passed, which is a total of 180 hours. The first person to have his brit on the eighth day was the patriarch Yitzchak. In merit of Avraham making it early in the morning, Yitzchak lived 180 years.

"On the eighth day the flesh of his foreskin shall be circumcised." (12:3) QUESTION: Why do we only wait eight days for a brit, but 30 days for a pidyon haben? ANSWER: Usually, within eight days, it can be established if the child is healthy and viable. However, there is a minority for whom this cannot be determined before 30 days. Therefore, since the pidyon haben involves money (the father has to pay the Kohen five shekalim), and "Ein holchin bemamon achar harov" - "in money matters [we must be absolutely sure] and cannot rely on a majority" (Bava Kamma 27b), we wait 30 days to be certain that the child is healthy and viable.

"Upon the completion of the days of her purity for a son or for a daughter, she shall bring a sheep within its first year for a burntoffering, and a young dove or turtledoves for a sin-offering." (12:6) QUESTION: Why does a "yoledet" - a woman who has given birth - need to bring two offerings? ANSWER: When Chava ate the forbidden fruit, Hashem cursed her: "I will greatly increase your suffering and your childbearing; in pain shall you bear children" (Bereishit 3:16). Prior to her sin she would give birth painlessly, and afterwards she and every woman were to experience the pain of childbirth. The Gemara (Niddah 31b) says that due to these pains, a woman during childbirth vows not to have relations with her husband and to cease

childbearing. Afterwards she regrets her action and therefore needs to bring an offering to atone for making an unnecessary vow. Since, the sin of the vow was ultimately caused by Chava, this offering also serves as forgiveness of Chava's iniquity, which actually was twofold: 1. "The woman perceived that the tree was good for eating and that it was a delight to the eyes." 2. "And she took of its fruit and ate" (Bereishit 3:6). The first sin was through machashava - thought - and the latter was through ma'aseh - actual deed. A karban olah - burnt-offering - atones for hirhurei haleiv - sinful ideas or thoughts (Midrash Rabbah 7:3), and a karban chatat - sin-offering - atones for sins actually performed. Thus, the "yoledet" brings two offerings: one for Chava's wrongdoing committed through thought and the other for her wrongdoing through action.

Alternatively, her actual swearing to forgo marital relations with her husband was preceded by the resolutishe made in her mind while in the throes of excruciating pain. Consequently, because she first resolved it in her mind and afterwards actually swore, she brings two sacrifices.

"When a man will have in the skin of his flesh, a scab as the whiteness of natural wool, or the color of snow, or a bright spot." (13:2) QUESTION: The Ba'alei Mesorah point out 3 additional pesukim with the word "Adam":"Adam ki yakriv mikem karban" - "When a man among you brings an offering" (Vayikra 1:2). "Adam ki yamut be'ohel" - "When a man dies in a tent" (Bamidbar 19:14). "Adam uveheimah toshia Hashem" - "Man and beast you deliver, O G-d" (Psalms 36:7). What concept unites these four pesukim?

ANSWER: A question was posed: What penalty is appropriate for the sinning soul? Prophecy (nevu'ah) answered that the soul who sins should be put to death. Wisdom (chachmah) answered that the sinning soul should be punished with suffering. Torah responded; "He should bring a sacrifice and be forgiven." Hashem Himself said "The sinner should repent and he will be pardoned" (see Jerusalem Talmud, Makot 2:6). The four pesukim listed above relate to the four different answers. The pasuk "When a man among you brings an offering" corresponds to the view that the sinner gains forgiveness through the offering of a sacrifice. The pasuk which discusses the laws of the person who is inflicted with the skin disease corresponds to prescribing suffering as a remedy for sin. The pasuk "When a man dies in a tent" indicates that a sinner should be put to death. According to these three opinions, either man or animal suffers. The fourth pasuk, "Man and beast you deliver, O G-d," is Hashem's advice that the sinner should do teshuvah and be forgiven. Thus, neither man or animal need suffer.

"And it will be in the skin of his flesh the plague of leprosy." (13:2) QUESTION: The word "Vehayah" denotes simchah - joy (see Midrash Rabbah Vayikra 11:7).What joy is there in being afflicted with leprosy? ANSWER: The leprosy discussed in the Torah is not the well-known disease of that name, but rather a form of punishment meted out to those guilty of lashon hara - evil talk (Arachin 15b). A violation of the Torah is a serious matter, and the violator deserves to be penalized. The speaker of lashon hara should be happy that his penalty spares his internal organs and is only skin deep.

"And he shall be brought to Aharon the Kohen." (13:2) QUESTION: Why concerning leprosy in the skin does it say "vehuva" - "and he shall be brought" - while concerning a leprosy affliction on a house it says, "uba asher lo habayit" "the one to whom the house belongs shall come and declare to the Kohen" (14:35)?

ANSWER: The afflictions of leprosy discussed in Parshiot Tazria and Metzora are not conventional diseases. Tzara'at is a heavenly punishment for selfish behavior and gossip, one designed to help the afflicted person do teshuvah and resolve to correct his ways. Though the Torah refers first to bodily leprosy, Hashem is merciful and a person's house is afflicted first. Afterwards, if this does not help, his garments are afflicted, and if the person still does not repent accordingly, only then does the person himself become afflicted with leprosy (Rambam, Tumat Tzara'at 16:10). Usually, one whose home is stricken realizes that he is receiving a sign from heaven and, therefore, "he comes to the Kohen," who is the spiritual mentor of the people, seeking his advice and guidance. However, an actual leper already has received two "reminders" from Hashem, and apparently he is stubborn in his ways and does not want to recognize the supremacy of Heaven or the authority of the Kohen; therefore, "vehuva el haKohen" - "he shall be brought to the Kohen" - by his friends and relatives.

"He shall be brought to Aharon the Kohen or to one of his sons the Kohanim." (13:2) QUESTION: Since every Kohen is qualified to rule on leprosy, why is Aharon specified in addition to all the other Kohanim? ANSWER: Aharon epitomized loving and pursuing peace (see Pirkei Avot 1:12). When he knew of a quarreling family or friends, he would work tirelessly to reconcile them. At times it would be necessary to conceal information or even deviate somewhat from the truth. He would tell each estranged friend of the other's deep regrets and desire to renew the friendship. Leprosy is caused through lashon hara - evil talk against a person (Arachin 15b). Often, a tale-bearer justifies his actions, claiming that he is actually performing a mitzvah by telling the truth and that he is motivated by love and concern. Thus, he rationalizes that he will cause no harm and indeed, the individual ultimately will rectify his ways. Therefore, the Torah prescribes bringing the leper to Aharon to learn the lesson that the greatest lover of peace did not accomplish it through lashon hara. It is also a message to the sinner that Hashem prefers the ways of Aharon, which bring peace, over the "truth" of the tale-bearer, which destroys families and relationships.

"And the Kohen shall look at the plague... it is a plague of leprosy; and the Kohen shall look on him and pronounce him unclean." (13:3) QUESTION: Why are the words "vera'ah haKohen" - "the Kohen shall look" - repeated? ANSWER: According to halacha (Rambam, Tumat Tzara'at 9:8), in addition to examining the plague in the skin, the Kohen has to consider the personal status of the individual. For instance, if a man is in the midst of his seven days of rejoicing as a bride-groom, the Kohen does not declare him unclean and send him out of the camp until the seven days are completed. Likewise, the Kohen waits until after Yom Tov is over before examining possible lepers (ibid. 9:7). The Torah alludes to this by first telling us: "vera'ah haKohen et hanega" "The Kohen shall have a look and examine the plague on the skin." Another prerequisite is that "vera'ahu haKohen" the Kohen must see him - the individual. Only after taking into consideration both factors may he pronounce him unclean.

"If hair in the plague is turned white... it is a plague of leprosy; and the Kohen shall look on him and pronounce him unclean." (13:3) QUESTION: The color white is usually considered a sign of purity and taharah (cleanliness). Why is it a sign of tumah (defilement) in nega'im? ANSWER: According to the Gemara (Arachin 16a) one of the reasons for which a person may get a nega is tzarat ayin - stinginess. A person who is stingy does not give tzedakah whole-heartedly, often embarrassing the poor man with his attitude. The Gemara (Bava Metziah 58b) says that if someone causes his friend to be embarrassed in public, it is as though he killed him, because the one who is embarrassed blushes, and blood rushes to his face (as if trying to leave of the body). Then his face pales as blood rushes to other parts of the body, and it takes on the ashen, pallid appearance of a corpse. Since a punishment is midah keneged midah (similar to the crime): when he becomes white, it is a sign that he is still being punished for making a person turn pale.

Alternatively, The plague of leprosy is not the familiar disease of that name. It is a punishment for lashon hara - evil talk - or haughtiness, or stinginess (Arachin 16a). When a person is young, his hair is usually dark. As he ages, gray and white hairs begin to appear. Consequently, when the Kohen examines the leper and notices that suddenly two white hairs have appeared in the plague, it is a sign that instead of repenting, this person is regressing and "aging" in his wrongdoings. Therefore, the Kohen pronounces him unclean.

"When a man is afflicted with leprosy he shall be brought to the Kohen." (13:9) QUESTION: Na'aman, the General of the armies of the King of Aram, became a leper. His king him to Achav the King of the Jews to heal him. Achav was unable to do anything, but the prophet Elisha sent word to send Na'aman to him. When Na'aman arrived at his door, Elisha sent instructions via messenger to wash seven times in the Jordan river. Na'aman, who anticipated that Elisha would heal him by placing a hand on the stricken area, reluctantly followed instructions and was healed.Why did Elisha volunteer to help Na'aman, and why did he use the water of the Jordan? ANSWER: Elisha analyzed the name "Na'aman" and found that there were only three pesukim in the Torah which start with a "Nun", end with a "FinalNun", and which have an "Ayin" and a "Mem" somewhere in the middle: "When a man is afflicted with leprosy he shall be brought to the Kohen." (13:9) "A prophet from your midst, from your brothers, like me, shall G-d, your Gd, establish for you - to him shall you hearken" (Devarim 18:15). "We shall cross over, armed, before G-d to the land of Canaan, and ours shall be the possession of our inheritance across the Jordan" (Bamidbar 32:32). Elisha learned from this that when Naman becomes a leper (1st pasuk), a navi can heal him (2nd pasuk) through the water of the Jordan (3rd pasuk).

"And if the leprosy will erupt on the skin and the leprosy will cover the entire skin of the afflicted person, from his head to his feet, wherever

the eyes of Kohen can see, the Kohen shall look and, behold, if the leprosy has covered his entire flesh, he shall pronounce the affliction clean." (13:12-13) QUESTION: If the leprosy has covered his entire body, why does he become clean? It should be just the opposite: The more leprosy, the more contamination? ANSWER: The Torah says that during the period of confinement "The leper's clothing shall be rent, the hair of his head shall go loose, he shall cover up his upper lip, and he shall cry 'unclean, unclean'" (13:45). What is rationale for this procedure? The leper is considered dangerous to society. He mingles in the community and presents himself as admirable, but who in reality is corrupt and a bad influence upon others. Therefore, the rending of his garments is an allusion that his facade shall be removed. Letting the hair of his head go loose indicates that his thoughts are erroneous and should not be accepted. Covering his upper lip indicates that his mouth must be closed so that he may not disseminate his corrupt philosophy. To make sure that people keep their distance, finally, he is to announce that he is unclean. It is easy for a hypocrite to mislead innocent people by accentuating his good signs. A hypocrite is compared to the quintessentially non-kosher swine. Though it does not chew its cud, it does have split hooves, which it displays to prove that it has a kosher sign (see Bereishit 26:34 Rashi). Consequently, as long as part of the leper's body has still not been plagued, people may see good, healthy things in him and be influenced by him. Once leprosy has broken out over his entire body and he no longer is able to conceal it, everybody will realize his falsehood and withdraw from him.

"And then he shall shave himself." (13:33) QUESTION: Why is the word written with a large "Gimmel"? ANSWER: Except in a leap year, Parshat Tazria is read after Pesach during the Sefirah period, when it is forbidden to take haircuts or shave. Precluded from this prohibition are the 33rd day of the Omer counting (Lag BaOmer) and the three days before Shavuot (sheloshet yemai hagbalah). According to the Arizal, one should take a haircut only on Erev Shavuot and not on any other day during Sefirah.

The word, "vehitgalach" - "And then he shall shave himself" - is the beginning of the 33rd pasuk in chapter 13 of Chumash Vayikra. This alludes to the fact that on the 33rd day (Lag BaOmer) it is permitted to take a haircut. The large "Gimmel" alludes that it is permitted to take a haircut three days before Shavuot. The word "vehitgalach" numerically adds up to 452, which is the same numerical value as Lamed Gimmel Yamim BaOmer - "33 days of the Omer" - (counting the statement itself as an additional one, known in gematriya as "im hakollel"). In Hebrew numbers, 452 is Tav Beis Nun, which is an acronym for the words "Tisapeir Berev Nun" - "Take a haircut the day before the 50th - Erev Shavuot."

"And the leper that has the plague, his clothes shall be torn and the hair of his head shall be unshorn." (13:45) QUESTION: From the extra "Heh" (it could have said V'Tzaruah) the Gemara (Mo'eid Katan 14b) derives that this law also applies to a Kohen Gadol who became a leper.There is a question in the Gemara concerning whether a leper must observe his restrictions (not to come into the camp, not to shave) if Yom Tov falls during his period of leprosy. Based on the Kohen Gadol's obligation to observe his restrictions when he becomes a leper, though the entire year to him is like Yom Tov (as demonstrated by his permission to offer sacrifices even when he is an onein - a mourner whose dead is still unburied), the Gemara derives that a leper must obey his restrictions even during Yom Tov. According to halacha, if one sees signs of leprosy during Yom Tov, the Kohen is not to examine it until after Yom Tov (Tumat Tzara'at 9:7). If so, how is it possible for the Kohen Gadol to be declared a leper if the entire year is like Yom Tov for him? ANSWER: It is possible for a Kohen Gadol to become a leper in the following manner: An ordinary Kohen shows his signs of leprosy to another Kohen, who declares him "defiled." Afterwards, the Kohen became ill and another Kohen examined him and declares him "clean." In the meantime, our Kohen is appointed Kohen Gadol. Immediately afterwards, it is verified that the second inspecting Kohen (who declared him clean) is a chalal (son of a Kohen who was the product of a

marriage forbidden to a Kohen) and therefore unqualified to rule in these matters and the rulings he made are invalid (see Minchat Chinuch 169:13). Consequently, we revert to the decision of the first inspecting Kohen (who declared him unclean) and though our Kohen is presently a Kohen Gadol, he is obligated to observe the laws of a leper until he is declared clean.

"And the Kohen shall see...the plague has not changed its appearance... it is contaminated." (13:55) QUESTION: The word "eino" usually means "his eye." Since the meaning here is "appearance," it should say "marito" - "its appearance"? ANSWER: Being afflicted with bodily scars is not punishment. It is hoped that when a person sees unusual bodily changes, he will reflect on his conduct, repent, and improve his ways. The words "Negah" (plague) and "Oneg" (delight) are spelled with the same three letters. The only difference is that in one the "Ayin" is at the beginning, and in the other it is at the end. When a person does teshuvah following affliction with leprosy, his Negah becomes an Oneg. When the Kohen examines the person who had the "Negah" and he sees that "lo hapach hanega" - "the nega did not reverse" - "et eino" - "the position of the "Ayin" - it is a sign that the person did not do proper teshuvah and remains impure.

Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights, Thought-Provoking Ideas, Homilies And Explanations of Torah Passages

Metzora

"This shall be the law of the metzora (leper) on the day of his purification and he shall be brought to the Kohen." (14:2) QUESTION: The words "zot tiheyeh torat hametzora" are superfluous. It could have simply said "ki yithar hametzorah vehuva el haKohen" - "when the metzorah becomes clean he shall be brought to the Kohen"?

ANSWER: In Chovot Halevavot (Sha'ar Hachane'ah 7) it is written that when people come before the heavenly tribunal for judgment, they are often shown thain the book of records merits were recorded for them for mitzvot which they do not recall doing, and in all honesty they say "We did not do this." They are told, "Someone who spoke evil about you has lost his merits and they have been added to your account." Likewise, people sometimes ask why they have not been given credit for certain good deeds, and they are told that they were transferred to people about whom they spoke evil. Similarly, some people will find "debits" (aveirot) in their ledgers, which they never did. When they object they are told that the sins were removed from the people about whom they spoke evil and added to their accounts. Once, when a righteous person found out that somebody spoke evil about him, he reciprocated by sending the speaker a beautiful gift with a note reading "I learned that you sent me your merits as a gift. Consequently, the enclosed is my reciprocation." In light of the above, when a person speaks lashon hara, he loses the zechutim - merits - that he gathered through his study of Torah and performance of mitzvot. When he repents and is cleared of his wrongdoing, then his record is again adjusted to reflect merely his own deeds. Therefore, when the Torah talks about the metzora, "beyom taharato" - "on the day of his purification" - it says "zot tiheyeh torat hametzora," meaning that whatever merit for Torah he has lost because of his evil talking will now revert and become his merits.

"This shall be the law of the leper in the day of his cleansing." (14:2) QUESTION: According to Rabbi Yehoshua ben Levi in Midrash Rabbah (16:6), the word "Torat" - "law of" - is mentioned five times in regard to the leper. This teaches that one who speaks lashon hara commits a grave infraction, equivalent to violating the five books of the Torah.What is the link between lashon hara and the five books of the Torah? ANSWER: In Chumash Bereishit the serpent encourages Chava to eat the fruit of the Tree of Knowledge by speaking lashon hara about Hashem. He tells Chava, "Hashem forbids you to eat the fruit because a craftsman hates competitors. He, too, was able to create the world, only after gaining wisdom through eating this fruit" (Rashi 3:5).

In Chumash Shemot Hashem tells Moshe to put his hand into his bosom. When he takes it out it is white as snow with leprosy. This happens to Moshe because of speaking lashon hara against the Jewish people when he says, "They will not believe me" (Rashi 4:6). In Chumash Vayikra the Torah clearly states the prohibition of speaking lashon hara: "You shall not be a talebearer among your people" (19:16). In Chumash Bamidbar we learn of Miriam being afflicted with leprosy for talking lashon hara about Moshe (12:10). In Chumash Devarim the Torah warns: "Take heed of the plague of leprosy... remember what Hashem did to Miriam on the way as you came out of Egypt" (24:8-9). Since lashon hara is alluded to in each of the five books of the Torah, the leper who speaks lashon hara is considered to have violated all of them.

"This shall be the law of the leper." (14:2) QUESTION: Why is the leper called a "metzora"? ANSWER: The Gemara (Arachin 15b) says that one of the ways to become a metzora is through speaking lashon hara. The word "metzora" is a combination of two words: "motzi ra" - "one who brings out evil" [about another person]. The punishment for this is nega tzara'at - plague of leprosy. The Torah prohibits lashon hara by commanding: "Lo teileich rachil be'amecha" - "You shall not be a talebearer among your people" (19:16). These words have the numerical value of 883, the same as the numerical value of "nega tzara'at". This shows that the sin and punishment are exactly midah keneged midah - measure for measure.

The Midrash relates that Rabbi Shimon ben Gamliel sent his servant to the market and said, "Bring me the best thing you can find." The servant came back with a tongue.

Another time, Rabbi Shimon ben Gamliel said to his servant, "Go to the market and bring me the worst thing you can find." Again, the servant returned with a tongue. Rabbi Shimon ben Gamliel was startled and asked his servant, "How is it that you brought me a tongue as the best thing you could find, and again a tongue as the worst?" The servant replied, "There is nothing better than a tongue that speaks good and nothing worse than a tongue that speaks evil."

"The Kohen shall command and for the person being purified there shall be taken two live clean birds." (14:4) QUESTION: Why were two birds used to purify a metzora? ANSWER: One of the causes of leprosy is lashon hara. When someone conveys lashon hara to a person about his friend or to a husband about his wife, he replaces friendship or marital harmony with enmity and strife. The word "Tzipor" - "bird" - has the numerical value of 376, the same numerical value as the word "Shalom" "peace." The Torah is alluding that in order for the leper punished for lashon hara to be forgiven, he must first make peace between the friends or the husband and wife. Thus, the two birds correspond to the two estranged people who need to be reconciled.

Two birds, then, represent the making of peace between two partners. The numerical value of two times "Tzipor" is 752. In Hebrew 752 is "Zahav" - "gold." Making peace between people is as valuable as gold.

"And it shall be on the seventh day, he shall shave off all his hair: his head, and his beard, and his eyebrows." (14:9) QUESTION: Since it says "all his hair," why are three areas of hair then singled out? ANSWER: There are three causes for leprosy:

1. ga'avah - arrogance, 2. lashon hara - evil talk, 3. tzarat ayin - stinginess, reluctant to share with others or help them. The shaving of the hair reminds the metzora that he must be extremely careful in specific areas to prevent the recurrence of the spiritual illness that leads to leprosy. Shaving his head reminds him never again to walk around with his head up, looking down at other people. Cutting the hair of his beard reminds him not to open his mouth to utter lashon hara. Removing the hair of his eyebrows, warns him to henceforth use his eyes to look at another Jew with kindness.

"If he is poor and his means are not sufficient." (14:21) QUESTION: The Gemara (Yoma 41b) questions whether a rich man has fulfilled his obligation if he brings the sacrifices assigned for a poor man. However, regarding a metzorah - leper - everyone agrees that he has not fulfilled his obligation. Why? ANSWER: According to the Gemara (Arachin 16a) one of the things that causes leprosy is tzarat ayin - stinginess. Consequently, when a rich leper tries to meet his obligation by bringing sacrifices that were assigned to a poor person, he obviously has not yet been healed of stinginess and thus cannot be pronounced clean from his leprosy.

"When you come into the land of Canaan, which I give you for possession, and I will place the plague of leprosy in the house of the land of your possession." (14:34) QUESTION: Rashi writes, "This is a good tiding for the Jews that plagues will appear on their houses. The Amorites hid treasures of gold in the walls of their houses all the forty years the Jews were in the wilderness, and on account of the plague the houses are broken down and the treasures are found."Since the pasuk says "Eretz Cana'an" - "Land of Canaan" - why does Rashi say "Amorites"? Moreover, why were they

hiding treasures and not disposing of them, and why for forty years? ANSWER: When Hashem told Avraham of the forthcoming Egyptian exile the Jewish people would endure, He also assured him that, "The fourth generation shall return here, for the iniquity of the Amorites shall not yet be full until then" (Bereishit 15:15). Though Hashem singled outhe Amorites, He meant that all the Canaanite nations living in Eretz Yisrael would by that time have accumulated enough sins to deserve expulsion. The Amorites were specified because they were the mightiest among the group of nations (see Ibn Ezra and Amos 2:9). Since Hashem specified "Ha'Amori" - "the Amorites" - Rashi too says that the "Amorites" hid treasures in the walls of their houses. However, in reality the reference is to all the nations dwelling in the land of Canaan. They hid treasures for forty years specifically because as soon as the Jews left Egypt, they realized that Hashem considered their iniquities sufficient to warrant expulsion. Although according to the original plan, the Jews were to enter the land immediately, unfortunately they remained an additional forty years in the wilderness due to the sin of the meraglim - spies. Unaware precisely when the Jews would arrive, the Amorites started putting away their treasures and did so for forty years until the Jews arrived. Since they were being expelled because of their sins, they hid the treasures rather than destroying them. They anticipated that ultimately the Jews, too, would be expelled for sinning, and at that time they would return to their houses.

"When you come into the land of Canaan, that I give you for possession, and I will place the plague of leprosy in the house of the land of your possession." (14:34) QUESTION: Since it already says "Eretz Cana'an asher ani notein lachem la'achuza" - "the land of Canaan which I give you as a possession" - why does it repetitively go on to refer to "eretz achuzatchem" - "the land of your possession"? ANSWER: The Torah is calling to our attention something that can cause a plague in our homes in Eretz Yisrael. Jews must always remember that Eretz Yisrael was given to us by Hashem and that it is

not something that we took with our own strength and power. Therefore, when you come to Eretz Yisrael, if you will remember that "Ani notein lachem" - "I, Hashem, give it to you" - "la'achuzah" - "for you to possess" - there will not be any plagues, but "venatati nega tzara'at beveit" - "I will place the plague of leprosy in a house" - if "eretz achuzatchem" - "you consider the land as something that you took for your possession."

"And I will place the plague of leprosy upon a house in the land of your possession." (14:34) QUESTION: Rashi writes that a plague in the walls of a house is propitious for the Jews. The Amorites had hidden treasures of gold in their houses all the 40 years the Jews were in the desert, and on account of the plague, the Jews broke down the walls of the houses and found the gold.If a plague is a punishment for sinning, why does it seem to have the character of a reward? ANSWER: The Torah is teaching us a very interesting lesson: Every Jew has treasures hidden deep within. When a person sins, he is neglecting and forsaking the treasures and resources that Hashem has instilled in him. When a Jew is, G-d forbid, plagued, it awakens him to do teshuvah to return and become closer to Hashem and Yiddishkeit. Thus, the valuable treasures hidden within him are uncovered.

"The one to whom the house belongs shall come and declare to the Kohen, saying, 'Something like a plague has appeared to me in my house.'" (14:35) QUESTION: What is the significance of plagues on houses for contemporary times? ANSWER: The entire discussion concerning a plague on the walls of a house can be explained as a reference to the destruction of the first and second Beit Hamikdash, and the revelation of Mashiach. "Uva asher lo habayit" - the owner of the Beit Hamikdash (Hashem) came - "vehigid laKohen" - and He told the Kohen, the prophet

Yirmiyahu, who was a Kohen - "kenega nirah li babayit" - "I see a plague of idol worship in My house." "Vetzivah haKohen" - Yirmiyahu the Kohen issued a command to the Jewish people that "ufinu et habayit" - they clear the Beit Hamikdash of all idols - "beterem yavo haKohen - before Hashem comes (Hashem is a Kohen, see Sanhedrin 39a), "velo yitma kol asher babayit" - and, G-d forbid, declare the Beit Hamikdash contaminated and unsuitable for him to dwell in. Unfortunately they did not heed Yirmiyahu's warning and "vera'ah et hanega vehinei hanega bekirot habayit" - Hashem judged the situation and found the plague of idol worship contaminating the Beit Hamikdash. He, therefore, decreed that the Beit Hamikdash be totally destroyed and the people exiled to Babylonia. After a period of seventy years (corresponding to the 7 days a plagued house is shut up), Hashem saw that they had done teshuvah and allowed them to return and rebuild the Beit Hamikdash. "Uva haKohen" - Hashem came - "vera'ah" - and saw, "vehinei pasah hanega babayit" - behold, the plague had spread also in the new Beit Hamikdash. Thus He decreed that it, too, be destroyed. "Velakach lechatei et habayit" - in order to rectify the situation, and restore the Beit Hamikdash, Hashem prescribed that there be taken "shetei tziparim" - two birds. This refers to Mashiach ben Yosef and Mashiach ben David. ("tzipor" - "bird" - has the numerical value of 370, the same numerical value as "zeh mashiach" - "this is Mashiach"). [Also to be taken were] "ve'eitz erez" - "cedar wood," a reference to the talmidei chachamim - "usheni tola'at" - "red thread," a reference to K'lal Yisrael (Isaiah 41:14) - "ve'eizov" - "and grass," referring to the young children, (the "Tzivot Hashem"), "Veshachat et hatzipor ha'echat" - the first Mashiach will be killed. Afterwards, the era of Kibbutz Galiyot - ingathering of the exiles - will commence, "Velakach." - Hashem will gather the talmidei chachamim, K'lal Yisrael and the young children who are dispersed all over vetoval - He will immerse - i.e. purify all the Jews and prepare them for the redemption. Finally, "veshilach et hatzipor hachayah" - He will send Mashiach - "el penei hasadeh" - out of galut to Tzion, which is referred to as a "sadeh" (Jeremiah 26:18) and "vechiper al habayit" - there will be the rebuilding of the third Beit Hamikdash - "vetaheir" - and it will be pure forever.

"The one to whom the house belongs shall come and declare to the Kohen, saying, 'Something like a plague has appeared to me in my house.'" (14:35) QUESTION: Why must the homeowner say to the Kohen "kenega" - "something like a plague" - and not "nega" - "a plague"? ANSWER: In the Polish city of Radin there lived the great tzaddik and gaon Rabbi Yisrael Meir HaKohen, known as the "Chafeitz Chaim." An individual who had heard many intriguing stories about him decided to make a visit to the city and see him personally. Upon arrival, he met an elderly bearded Jew in the street and asked him, "Could you please guide me to the home of the holy tzaddik and gaon the Chafeitz Chaim?" Graciously, the man told him to turn right at the corner and look for the first house on the second block. Then he said, "Incidentally, he is not such a tzaddik, nor is he a gaon." The visitor became enraged and slapped the elderly man across the face: "What audacity you have to speak in such a manner!" When the visitor arrived at the home of the Chafeitz Chaim and was let into his study, he was horrified to learn that the man he had slapped earlier was the Chafeitz Chaim himself. Immediately he broke out in tears, apologized, and begged for forgiveness. The Chafeitz Chaim smiled warmly and said, "There is no need to apologize; I deserved the admonition. I have dedicated my entire life to informing K'lal Yisrael about the terrible sin of lashon hara (slander). Today, I gained a new insight: not only is lashon hara about others prohibited, but a Jew should not even speak negatively about himself." In light of the above, we can understand why the person says "something like a plague." When one sees a blemish in his house he should notjump to the conclusion that it is bad, but he should be patient and say "It appears that there may be a problem" and seek a solution.

"Something like an affliction has appeared to me in the house." (14:35)

QUESTION: The Ba'al Haturim writes that there are two pesukim with the words "nirah li." One is "Meirachok Hashem nirah li" - "G-d appeared to me from the distance" (Jeremiah 31:3) and our pasuk is the other. What is the connection between these two pesukim? ANSWER: Though the plague affecting the house seems superficially very distressing, in reality it contained good tidings. Through breaking the walls of their houses, the Jewish owners found treasures which were hidden there by the Amorites during the forty years the Jews were in the desert (Rashi). The link between the two pesukim is that when the human eye of the Jew sees that "kenega nirah li babayit" - "Something like an affliction has appeared to me in the house" - in reality "Meirachok Hashem nirah li" - G-d is standing in the distance, and in His merciful way, bestowing riches upon the Jew.

Alternatively, according to the Gemara (Arachin 16a) one of the things that causes plagues is arrogance. Regarding someone who is arrogant King David says (Psalms 138:6), "For though Hashem is exalted, He notices the lowly, but the arrogant He chastises from afar." The Gemara (Sotah 5a) says that "Though G-d is exalted, He is close to the humble, but with the arrogant He cannot dwell together." Thus, when one sees a plague in the walls of his house, he must conclude that G-d is punishing him for his deeds and refuses to dwell with him, only becoming revealed from a distance.

"And when he is cleansed... then he shall number to himself... before G-d for his issue." (15:13-15) QUESTION: What is the connection between these two pesukim and the 49 days of Sefirat HaOmer? ANSWER: When the Jews were in Egypt, they sunk into the 49th level of impurity (Zohar Chadash Shemot 31a). Upon leaving Egypt, they began to elevate themselves. Between Pesach and Shavuot they were cleansed of all impurity and were worthy of receiving the Torah.

In these three pesukim there are 49 words, which may be a remez (hint) to the 49 days of Sefirah, during which the Jewish people elevate and purify themselves. The Torah is teaching that "Vechi yithar" - the way to accomplish purification and spiritual elevation - is through "vesafar" - "counting" (sefirah). The words "vesafor" or "usefartem" derive from the root word of "sapir" - brilliance and brightness. During Sefirah one is to refine each day one of the seven emotion-traits (Midos), and each attribute contains elements of the other seven, a combination of 49 in total. The 29th day of Sefirah is Pesach Sheini, and the 29th word of these pesukim is "Hashem." The reason for this is that when the Jews were impure and unable to offer the karban Pesach, they came to Moshe and asked him what they could do. Moshe's reply was: "Imdu ve'eshme'ah mah yetzaveh Hashem" - "Wait, so that I may hear what Hashem will command," and then Hashem told Moshe about Pesach Sheini (Bamidbar 9:8). The 33rd word in these pesukim is "Mo'ed," which also means "holiday," alluding to the 33rd day of Sefirah, Lag BaOmer.

"He shall bathe his entire flesh in water." (15:16) QUESTION: The Gemara (Eruvin 4b) explains that this refers to a mikveh of at least 40 se'ah of water (approx. 120 gal.).What rationale can be given for mikveh purification? ANSWER: A gentile woman was considering becoming a giyoret (convert to Judaism). She contacted a Rabbi, who informed her of the various requirements and also mentioned immersion in a mikveh. She was ready to do everything except for the mikveh ritual, which she found difficult to comprehend. He advised her to write of her dilemma to the Lubavitcher Rebbe, and she received the following response: According to the Gemara (Yevamot 22a) a person who undergoes conversion is considered a newborn. When an embryo is formed in the mother's womb, it is in a placenta surrounded by water on all sides. Similarly, the convert immerses himself entirely in the waters of the mikveh and emerges a newborn person.

The Rebbe's reply also provides an insight into mikveh purification in general. Every person has a pure neshamah at birth. Afterwards he

may do things which defile his soul. Immersion in the mikveh is a form of rebirth and through it he reverts to his original state of purity.

The Shelah writes: "When one immerses in the mikveh, he should recite the pasuk 'Leiv tahor bera li Elokim' - 'A pure heart create for me, O G-d' (Psalms 51:12), because through immersion he becomes a newly created person. Also, the first letters of the words 'Tehoir Beroh Li' - 'pure create for me' - spell out the word 'taval' - 'to immerse.' "

According to an interpretation of the Kesef Mishneh (Avot Hatumah 7:16, see Pardes Yosef 14:8), a person who immerses in a mikveh becomes pure when he first emerges from the water and not while he is actually immersed. This ruling may reflect the spiritual correspondence between immersing in a mikveh and birth, for a child is considered born when his forehead emerges from his mother's womb.

"He shall bathe his entire flesh in water." (15:16) QUESTION: 1. Since it says "he shall bathe his entire flesh" the word "bamayim" - "in water" - is superfluous. 2. The Gemara (Eruvin 4b) explains that this refers to a mikveh of at least 40 se'ah of water (approx. 120 gal.). The Rabbis derive this figure by estimating the amount of water needed to cover the entire body. Is there any Biblical support for this figure? ANSWER: A hint in the Torah for the 40 se'ah of a mikveh occurs in this pasuk: "Verachatz" - "he shall immerse" - "bamayim" can be a juxtaposition of "bemei mem,". "Mem" has the numerical value of 40. Thus, "bemei mem" means "in water consisting of 40 (se'ah)."

The famous Chassidic Rebbe Rabbi Shlomo Karliner, once said, "Mikveh (for men) is not a mitzvah, and atzvut - sadness, melancholy - is not an aveira. However, atzvut can cause the individual more harm than some of the most serious aveirot, and mikveh can accomplish for the individual more than some of the greatest mitzvot."

Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights, Thought-Provoking Ideas, Homilies And Explanations of Torah Passages

Acharei Mot
"After the death of the two sons of Aharon." (16:1) QUESTION: The Midrash Rabbah (20:5) says that when Iyov heard of the death of Nadav and Avihu he said, "Af lezot yecherad libi veyitar mimkomo" - "Also for this my heart trembles and is moved out of its place" (Job 37:1).What did Iyov see in the death of the children of Aharon, Nadav and Avihu, that made him tremble? ANSWER: Alarmed by the growth of the Jewish people, Pharaoh, consulted his three advisors, Bilaam, Yitro and Iyov. Bilaam advised that Pharaoh drown the Jewish children, and Yitro fled. Iyov, however, remained silent and did not give any advice. (See Sotah 11a.) According to the Gemara (Sanhedrin 52a) one of the reasons that Nadav and Avihu died is related to the following incident: Once, while walking behind Moshe and Aharon, Nadav said to Avihu, "When will these two old people die and you and I take over the leadership?" Why, we might ask, was Avihu also punished for Nadav's comment? We must conclude that tolerating evil is equated with doing evil. Therefore, when Iyov learned about the death of Avihu, in addition to Nadav, he felt his heart tremble, afraid that he would also be punished for remaining silent.

"And G-d spoke to Moshe after the death of the two sons of Aharon, when they approached before G-d and they died...'He shall not come at all times into the Sanctuary.' " (16:1-2) QUESTION:

1. Why after the death of Nadav and Avihu did Hashem instruct the Kohanim not to enter the Beit Hamikdash while i(10:9) nor to enter the Sanctuary at all times? 2. What relevance do these prohibitions have to all Jews, even in contemporary times? ANSWER: The death of Nadav and Avihu was not simply due to the violation of an ordinary Torah precept. It was a spiritual death which was caused by their immersion in the deepest esoteric teachings of Torah and detachment from this mundane and physical world. Chassidut analyzes this spiritual enthusiasm in terms of the concept of "ratzo" and "shov" - advancing and retreating, as in Ezekiel 1:4. When the soul senses the all-encompassing greatness of G-dliness it is aroused to a gripping desire of "ratzo" - running, seeking to become absorbed within Divinity. Quite understandably the soul wishes to leave the body and the world, but the Divine intent and will is for it to be on earth and establish a dwelling place for Hashem. Thus, man must "shov" - retreat and return to this world to observe Torah and mitzvot. Comprehending the beauty and pleasantness of G-dliness, Nadav and Avihu reached the level of "kelot hanefesh" - expiration of the soul through absolute attachment to Hashem - and thus departed from their physical being. Thus, ratzo without shov - advancing without retreating - caused their unfortunate end. "Kelot hanefesh" can occur in one of two ways: either through understanding the profundity of G-dliness or by perceiving the lowliness of this physical world. When a person realizes the extent of his degradation and how he has succumbed to his inclination and transgressed the Torah, he may suddenly resolve 1) to cease physical existence entirely, or 2) live a holy life of seclusion. The Torah does not approve of either of these approaches, and consequently, after the spiritual death of the sons of Aharon, the Torah decrees were issued of "Beware of becoming intoxicated with wine" and "He shall not come at all times into the Sanctuary." Wine is an allusion to the secrets of Torah. ("Yayin" - "wine" - and "sod" "secret" - have the same numerical value of 70). The prohibition of priestly drunkenness thus teaches all scholars of Torah that even while involved in esoteric and sublime teachings of Torah, one must remember that the neshamah has to remain vested in a physical body in this world and not become so "intoxicated" with holiness that the soul loses its moorings in physicality.

The prohibition of "Al yavo" - "not to come" - "bechal eit el hakodesh" - "at all times into the Sanctuary" - teaches Jews of all levels that when one repents for inappropriate behavior and is in a Yom Kippur spirit, the resolve should not be to enter a life of absolute seclusion and denial of worldly matters. A Jew must exist within the limits of this world and make it a dwelling place for Hashem.

"Speak to Aharon your brother he shall not come at all times into the Sanctuary." (16:2) QUESTION: The words "bechal eit" - "at all times" - seem to forbid the Kohen's constant presence in the Sanctuary but to permit occasional visits. Since in reality, he was never allowed to come in except on Yom Kippur, what is the reason for this wording? ANSWER: It is Satan's mission to continuously induce the Jew to sin. The Gemara (Yoma 20a) says that "hasatan" - "the Satan" - is the numerical value of 364. This indicates that during 364 days of the solar year, he has permission to cause his trouble, but on the 365th day of the year - Yom Kippur - he has no permission. Thus, the day of Yom Kippur, in comparison to the other 364 days of the year, is no ordinary time. Consequently, the message that Hashem conveyed to Aharon was that he should not come "bechol eit" - "at all times" - any day of the year which was an ordinary time. The only day in the year when he could enter the InnerSanctuary was on Yom Kippur, a special day, unrelated to all the days of the year.

"With this Aharon should come into the Sanctuary." (16:3) QUESTION: Since the Torah specifically lists all the things that the Kohen Gadol did on Yom Kippur the word "bezot" "with this" - seems superfluous. ANSWER: On Rosh Hashanah and Yom Kippur, we proclaim, "Uteshuvah, utefillah, utzedakah ma'avirim et ro'a hagezeirah" - "Repentance, prayer and charity can avert the severity of the decree." In every machzor, above these three words, the words "tzom, kol, mamon" - "fasting, voice, money" appear in small print. Each of these words has the numerical value of 136 for a total of 408, which is also the numerical value of the word "zot".

The Torah is hinting that in addition to all the karbanot that the Kohen Gadol must bring on Yom Kippur, another very important element is "zot" the three things that add up to 408 - and through these he will be able to avert evil decrees against K'lal Yisrael, G-d forbid.

A similar interpretation can be applied to King David's statement "Im takum alai milchamah bezot ani voteiach" - "If a war should be declared against me, I am secure with zot" (Psalms 27:3). King David also said, "uchesil lo yavin et zot" - which in light of the above may mean "A fool does not understand the value of zot" (Psalms 92:7).

"From the community of the Children of Israel he shall take two hegoats for a sin-offering." (16:5) QUESTION: According to the Gemara (Yoma 62a) the hegoat for Azazeil, which was to be thrown over the cliff, and the one offered in the Beit Hamikdash to Hashem were preferably to be identical in looks, height, and value.Why spend extravagantly on a he-goat that goes to waste over a cliff? ANSWER: The money we spend during our lifetime can be divided into two portions: One goes to spiritual matters such as tzedakah, mitzvot, and tuition, and another goes for physical necessities and personal pleasures. In retrospect, we usually see that money spent on pleasures has been wasted. However, the return for money spent on the spiritual is everlasting. Unfortunately, many people who are blessed with affluence spend freely on personal amenities yet plead poverty when it comes to spending money on spiritual matters. The two he-goats can also serve as metaphors for the above-mentioned two categories. Hashem in His benevolence does not really mind how much of our money we spend or waste on our personal satisfactions. However, He requests and demands that an equal amount of money (and perhaps more) be spent on spiritual matters. If one has money for "Azazeil" - to throw over the cliff one should not plead poverty when it comes to spending for Hashem.

"And the he-goat designated by lot for 'Azazeil' shall be caused to stand alive before G-d." (16:10)

QUESTION: The words "ya'amod chai" - "shall be caused to stand alive" - appear superfluous. It could simply have said that the he-goat should be sent alive to "Azazeil"? ANSWER: The world consists of four categories of beings: Domeim inanimate, tzomei'ach - vegetation, chai - animals, and medabeir - human beings (literally "articulate"). Each one becomes elevated through the one above it and thus, rises to the higher level. The inanimate is elevated through vegetation, because the earth makes grass grow. Similarly, animals eat the grass, and man consumes the animal. When one brings a sacrifice and the Kohanim do not eat or benefit from it, then the animal has no connection with the higher level - human beings - but remains strictly in the category of a "chai" - a creature. Since the he-goat is not brought on the altar and no one has any benefit from it, "ya'amod chai" it "stands" stationary in the category of "chai" and does not rise to a higher level.

"And he shall confess upon it [the he-goat for Azazeil] all the iniquities of the Children of Israel, and all their rebellious sins among all their sins, and place them upon the head of the he-goat, and send it with a dman to the desert." (16:20) QUESTION: The Gemara (Yoma 66b) relates that Rabbi Eliezer was asked, "If the he-goat becomes ill, may he carry him on his shoulder?" Rabbi Eliezer replied, "Yachol hu leharkiv ani ve'atem" - "He is capable of carrying me and you."Rabbi Eliezer's response is enigmatic: how does it answer their question? ANSWER: The statute of the "scapegoat for Azazeil" serves as a metaphor of the Jewish people. For many years we have been under the reign of alien regimes, oppressed and persecuted. Whenever something has gone wrong anywhere in the world, the Jew has been made the "scapegoat." Like the scapegoat who was sent out of the camp to the wilderness, the Jewish people, too, have been expelled from one country after another, and have gone through a stage of wilderness before establishing themselves in another part of the world. Fortunately, regardless of their trials and tribulations, the Jewish people have managed to "stand on their feet" - to remain firm in their commitment to Torah and mitzvot and to miraculously survive all attempts to destroy them physically and spiritually.

Rabbi Eliezer was asked, what if the "scapegoat" - the Jewish people becomes ill, i.e. what if their suffering sickens them, and they no longer have the strength to 'stand on their feet'? Should they yield in their Torah observance and accept the ways of the prevailing forces? Should they recognize the dominating powers and compromise on their Yiddishkeit in order to appease them? Rabbi Eliezer's answer was an unequivocal "no." He told the worried Jews, "Yachol hu leharkiv ani ve'atem - He [Hashem] is able to carry me and you. Do not, G-d forbid, falter one iota in your Yiddishkeit. Indeed galut may be difficult to endure, but be assured that Hashem is able to take us all out of it, and He will do so very speedily." Moreover, the one who leads the scapegoat is referred to as "ish iti," which according to commentaries means a person whose time has come to die and who will not live out the year (see Chizkuni). Not only will Hashem take the Jewish people out of galut, but all their oppressors will perish, and we, the Jewish people, will exist eternally.

"And send it (the he-goat) with a designated man to the desert." (16:21) QUESTION: Why is the designated man known as "ish iti"? ANSWER: The word "iti" comes from the word "eit," which means "time." According to Targum Yonatan ben Uziel the appointed man had been designated for this mission from after Yom Kippur of the previous year. Thus, he had been chosen for a long time prior to his actual service. According to the Rashbam, he was called an "ish iti" because he had spent much time wilderness and knew the roads. According to Chizkuni, the messenger would pass away before the next Yom Kippur. Thus, "ish iti" means a person whose time to leave this world has arrived. Hence, by referring to him as "ish iti" the Torah is emphasizing that though he knew his life would end after his mission, he did not hesitate to perform it. He happily agreed to give up his life in order to assure that K'lal Yisrael received Divine atonement for all their sins.

"Aharon shall lean his two hands upon the head of the living he-goat and confess upon it all the iniquities of the Children of Israel, and all their rebellious sins among all their sins." (16:21)

QUESTION: Why in confessing "all the iniquities of the Children of Israel" upon the he-goat must he place both hands upon it? ANSWER: The daily prayers include a section known as "tachanun" - "the confessional prayer." It is recited in the morning in the Shacharit service and towards evening in the Minchah service. The custom is to recite this moving prayer with the face of the worshipper bowed over his hand. In the morning, the head rests on the right hand, and in the afternoon on the left. A reason for this distinction may be the following: In the Torah there are actions that we are commanded to do, and there are ones which we are commanded not to do. At times, one fails by omitting to do the right thing, and at other times one may fail by doing something forbidden. The right hand symbolizes action, because in most people it is the more active hand. The left, by contrast, is the "weak hand," the less active one, symbolizing inactivity. During our daily confessional prayers, we bend our heads low and bury them in both our hands - one at a time. We feel ashamed that the right hand was not always employed to act and fulfill our obligations. We also express remorse through the left - our weak hand - for the things we were not supposed to do and nevertheless did. Simlarly, when the Kohen Gadol confesses, "all the iniquities of the Children of Israel," he places both hands upon the he-goat. The right hand represents the mitzvot we should have done and failed to do, and the left hand represents the wrong doings which should have been omitted.

"It shall be for you an eternal decree; in the seventh month on the tenth day of the month you shall afflict your souls." (16:29) QUESTION: According to the Midrash Rabbah (Devarim 2:14) when the angels ask Hashem when Rosh Hashanah and Yom Kippur fall, He tells them, "Let us go and inquire of the beit din below on earth." How is it that Hashem should ask others to clarify the dates of Rosh Hashanah and Yom Kippur? ANSWER: In the Shulchan Aruch (Orach Chaim 428) there is a rule that Rosh Hashana cannot be on Sunday, Wednesday, or Friday. The Midrash Tanchuma (Mishpatim 5) says that when judgment occurs below, then no judgment takes place above. Consequently, on Monday and Thursday, the days when a beit din is officially in session, there is no judgment in heaven. The angels were asking "Rosh Hashana and Yom Kippur are known as days of judgment. When does Rosh Hashana take place? It cannot be Sunday,

Wednesday, or Friday. Neither can it be Monday or Thursday. The only days left are Tuesday and Shabbat, which are also disqualified for when would Yom Kippur take place? If Rosh Hashana would be on Tuesday, then Yom Kippur would be ten days later on Thursday. If Rosh Hashana would be on Shabbat, then Yom Kippur would be ten days later on Monday. This is impossible because when there is judgment down below there is no judgment above." Hashem told them, "Indeed Rosh Hashana is on Monday, Tuesday, Thursday or Shabbat. As to your question 'How can Rosh Hashanah or Yom Kippur be on Monday or Thursday,' we will go down on that day to the beit din below and G-d's judgment will emerge from the court below."

"And it shall be for you an eternal decree: in the seventh month, on the tenth day of the month, you shall afflict your souls." (16:29) QUESTION: Does one who must eat on Yom Kippur have to make Kiddush as a prerequisite for eating? ANSWER: According to halacha (Shulchan Aruch, Orach Chaim 618:10) a sick person who is forced to eat on Yom Kippur does not have to make Kiddush, although he is obligated to recite berachot and Birchat Hamazon the Blessing after a Meal - (including Ya'aleh Veyavo) over the food he eats.

When the famous Torah scholar Rabbi Avraham of Sachetchav was five years old, after Shacharit on Yom Kippur his father instructed him to go home to eat something. When he returned to shul, his father asked him, "Avremele, did you remember to make Kiddush?" to which he replied, "I did not make Kiddush." When his father asked him why not, the young genius replied, "In truth, a minor does not have to perform any mitzvot. The only reason he fulfills mitzvot is chinuch - training - to prepare for when he becomes Bar-Mitzvah and obligated to perform them. Thus, I make Kiddush every Shabbat so that I will be accustomed to remember not to eat the Shabbat meal before reciting Kiddush. However, when I become older, I hope to fast on Yom Kippur, so there is no reason for me today to make Kiddush as a minor."

"It shall be for you an eternal decree; in the seventh month on the tenth day of the month you shall afflict your souls." (16:29)

QUESTION: Regarding Shabbat the Torah states, "Vekarata laShabbat oneg" - "Shabbat shall be a day of delight." According to the Rambam (Shavuot 1:6, see Rashba, Responsa 614), one is obligated by Torah rule to eat at least a "kezayit" - an amount the size of an olive. Yom Kippur is violated if one eats food the size of a "kosevet hagassa" - "a thick date" (Shulchan Aruch, Orach Chaim 612:1).In the Gemara (Yoma 73b) Reish Lakish is of the opinion that eating less than the prohibited amount is not considered a violation of Torah law. If so, when Yom Kippur falls on Shabbat, one should be required to eat a "kezayit," which is less than the amount prohibited on Yom Kippur and thus fulfill the Torah obligation of delight on Shabbat? ANSWER: Even according to Reish Lakish who holds that one did not violate Torah rule when eating less than "kekosevet," it is forbidden, however, to do so by Rabbinic ordinance. The halacha is that a Rabbinic ordinance must be obeyed even if it will entail non-fulfillment of a positive commandment from the Torah (sheiv ve'al ta'aseh) - in this case not eating the kezayit (see Yevamot 90b).

Alternatively, one who eats on Yom Kippur violates a positive commandment and a negative commandment (Rambam, Shevitat Asor 1:4). Delight on Shabbat is only a positive commandment and is not strong enough to supersede both a positive and a negative commandment. The Rabbis have endowed their opinion with the authority of a Torah prohibition. Consequently, though according to Reish Lakish, the prohibition is only of Rabbinic origin, it has the same strength as a Scriptural positive and negative commandment and cannot be superseded by another Scriptural positive commandment. (See Talmudic Encyclopedia, vol. 15, p. 94.)

Alternatively, when the Torah states the law of fasting on Yom Kippur, it does not distinguish between a weekday and Shabbat. Thus, it applies unilaterally and the intent of Torah is that when Yom Kippur is on Shabbat, the mitzvah of delight on Shabbat does not apply because it is superseded by the mitzvah of enduring privation and discomfort on Yom Kippur. When Yom Kippur is on Shabbat, one actually fulfills the mitzvah of delight through fasting, as the halacha specifies in the instance when food is detrimental to one's health on an ordinary Shabbat (see Shulchan Aruch Harav, Orach Chaim 288:2).

It should also be noted that according to some opinions (ibid., 291:1), delight on Shabbat is accomplished with eating food equivalent to the size of an egg and, thus, it would be forbidden on Yom Kippur, because eating "kekosevet," which is more than an olive but less than an egg, already violates Torah law.

"For on this day He shall provide atonement for you to cleanse you from all your sins before G-d shall you be cleansed." (16:30) QUESTION: The word "mikol" is extra. It could have said "meichatoteichem" - "from your sins"? ANSWER: The Tur Shulchan Aruch (Orach Chaim 581), relates that it is the custom in Ashkenazic communities for prominent people to fast on Erev Rosh Hashanah and explains it with a parable: A country had a large debt of unpaid taxes to its King, and the King descended on the country with his army to collect. An entourage consisting of the prominent people went out to greet him and told him, "We do not have any money to give you." So, the King pardoned one-third of the debt. As he came closer to the city, a contingency of the middle-class people went to meet him and after pleading, again he pardoned a second third of the debt. As he came very close to the city, everybody went out towards him and after their pleading, he freed the entire city of its taxes due. The inhabitants of the country are the Jewish people. During the year they go into debt due to their transgressions. On Erev Rosh Hashanah the "prominent" people fast and Hashem forgives one-third of the sins. During Aseret Yemei Teshuvah (Ten Days of Repentance) the "middle-class" people join in the fast and a second third is forgiven. On Yom Kippur, everybody fasts and Hashem pardons them completely. The Beit Yosef questions, "How can it be that Erev Rosh Hashanah should be equal to the nine days of teshuvah and even to Yom Kippur itself?" Therefore, he explains that in the beginning, on Erev Rosh Hashanah, Hashem forgives the first third of the sins, which are easier to forgive. To forgive the second third is more difficult, and therefore a period of nine days is necessary. And finally, the last third are the most difficult to forgive and this is accomplished on Yom Kippur. Consequently, in reference to Yom Kippur, the Torah says that "For on this day He will provide atonement" and though two-thirds will already be forgiven, the uniqueness of this day is that you will be cleansed entirely

"mikol chatoteichem" - from all your sins - including the final and most difficult third.

"For on this day He shall provide atonement for you to cleanse." (16:30) QUESTION: In regards to Hashem forgiving the sins of the Jewish people, the prophet says, "If your sins will be like scarlet, they will turn white as snow" (Isaiah 1:18). Why the color scheme of red and white? The opposite of white is usually considered to be black, not red, so to emphasize Hashem's compassion, the prophet should have said, "If your sins will be like black, through teshuva Hashem will convert them to white"? ANSWER: A public debate was once held between a Reform Rabbi and Orthodox Rabbi. The subject was Torah Judaism versus Reform. The able and astute Reform Rabbi decided that the best defense was an offense. When he was called upon to make the first presentation he avoided all discussion of theology, Jewish law, etc. but instead, to everyone's surprise, he commenced by asking the president of the Orthodox synagogue in the audience to rise, and then he addressed to him the following question: "Are you a Shabbat observer?" The head of the Orthodox synagogue became redfaced, hemmed and hawed and with deep embarrassment admitted that he was not. The Reform Rabbi then asked that the other officers of the Orthodox synagogue rise and he asked them the same question. They, too, stammered their response that they were not shomrei Shabbat. The strategy of the Reform Rabbi became clear when he said, "Ladies and gentleman, you see there is no difference between my officers and their officers: neither of them keep the Shabbat, so why debate if we are both equally non-observant?" During all this time the late, venerable Ponavezer Rav, Rabbi Kahanaman sat in the audience as a curious listener. Finally he asked for permission to ask a question. He mounted the platform and asked the president of the Reform Temple to rise and he asked him, "Are you a Shabbat observer?" The head of the Temple burst into derisive and ridiculing laughter, saying, "Why, of course not!" "This," said the Rav with quiet triumph, "is the difference between the two presidents, namely, the sense of shame that was so pronounced by the Orthodox President and that was so utterly lacking in the reply of the Reform President," and that, he said, was of the greatest importance. A person who turns red-faced with shame when confronted with his wrongdoing exhibits remorse.

The Prophet is teaching that when shame is gone there is less hope for moral regeneration, but if a person's sins cause reddening with shame, there is hope that the person will do teshuvah and Hashem will forgive him and turn everything to "white."

"For on this day He shall provide atonement for you to cleanse you." (16:30) QUESTION: In the Gemara (Yoma 85b) Rabbi Akiva says that the Jews are lucky because "Just as a mikveh cleanses et hatemei'im - the defiled - so Hashem purifies the Jewish people."The words "et hatemei'im" - "the " - seem superfluous? ANSWER: The way we merit purification from Hashem is through teshuvah. Sometimes, people who have committed numerous transgressions erroneously think that it is all or nothing. For instance, they say, "Why start putting on tefillin if I am not a proper shomer Shabbat?" or "Why eat kosher if I did not put on tefillin today?" Rabbi Akiva with the phrase "cleanses the defiled" dispels this theory. A mikveh can purify one from certain defilement, even if when emerging he will still require additional purification from defilement for which the time to immerse and become clean has not yet arrived (see Mishna, Berachot 3:6). Thus, Rabbi Akiva is teaching that just as the mikveh can purify people though they will still remain defiled to a certain degree, so too, Hashem accepts and wants our teshuvah, even if it is piece by piece.

A mikveh can purify only be'ashboren - if the water is gathered together in one place. If the water is flowing or leaking out, then it is an invalid mikveh and the one who immersed in it did not accomplish anything. When the Jewish people are united as one, Hashem purifies them and forgives all their sins.

"Upon the Kohanim and upon all the people of the congregation shall he bring atonement." (16:33)

QUESTION: The word "hakahal" - "of the congregation" - is superfluous. It could have just said "and upon all the people he shall bring atonement"? ANSWER: The word "hakahal" alludes to the concept of "hakheil" which means united, gathered together. The Torah is emphasizing the importance of unity among the Jewish people. When "Ha'am" - the people - are "hakahal" - united and together - the Kohen is able to beseech A-mighty G-d to forgive their transgressions.

"And this shall be to you for an everlasting statute to bring atonement upon the Children of Israel for all their sins once a year." (16:34) QUESTION: It is customary to immerse in a mikveh on Erev Yom Kippur. In the Shulchan Aruch (Orach Chaim 604:4) the Rama says that one should immerse one time. There are, however, other opinions concerning how many times one should immerse. Some say three times, others 14, and a third opinion states 39. The Rambam (Mikva'ot 1:9) declares that one who immerses in a mikveh more than once is acting in a way that is deplorable ("meguneh"). How does this correspond with the opinions in Shulchan Aruch to immerse a number of times? ANSWER: According to the Kesef Mishneh (Avot Hatumah 6:16) one acquires purity only after emerging from mikveh and not while still in the mikveh. Consequently, as long as one is in the mikveh, one may immerse himself as many times as he wishes. Only leaving and then returning to the mikveh to immerse again is "meguneh" because it appears as though he is using the mikveh to cool off and refresh himself and not for self purification.

"And to them you shall say, 'Any man of the House of Israel, and of the proselyte who shall dwell among you who will offer a burnt-offering or sacrifice.' " (17:8) QUESTION: This parshah discusses the prohibition of offering sacrifices anywhere except in the Sanctuary area. The words "Ve'aleihem tomar" - "And to them you shall say" - in the middle of the parshah are superfluous? ANSWER: As a general rule, the Torah does not give reasons for its prohibitions. This is because in two instances where a reason was given,

men erred and sinned. The Torah states regarding a king that "he should not have too many horses so that he will not return the people to Egypt in order to acquire horses." The Torah also states that he should not marry many wives so that his heart will not turn astray (Devarim 17:16-17). King Shlomo the wisest of all men, confident that his wisdom would protect him, violated these two prohibitions and ultimately suffered the consequences (Sanhedrin 21b). When Hashem told Moshe of the prohibition of slaughtering sacrifices out of the Sanctuary area, he said "They shall no longer slaughter their offerings to the demons after whom they stray" (17:7). Sacrificing to the demons was an Egyptian practice which some Jews also observed in Egypt. Since Hashem gave a reason for this prohibition, one may erroneously think that it is permissible to bring sacrifices outside the Sanctuary if one does not have improper intentions. Therefore, after stating the reason, Hashem said to Moshe, "I am revealing the reason only to you. However, va'aleihem tomar - to them you shall say i.e. when you speak to the people - tell them only of the prohibition and the punishment it carries, but do not reveal to them a rationale or reason, to prevent their lapsing into error."

"You should do My judgments and you should keep My statutes to walk therein." (18:4) QUESTION: The words "lalechet bahem" - "to walk therein" - seem to be superfluous? ANSWER: There are many people who are Torah observant Jews in their homes. However, when they are "on the go," away from their homes on vacation or in the company of friends or business associates, they are lax in observance of Torah and mitzvot. With the words "lalechet bahem" the Torah is emphasizing that even when one is away from home, "on the go," one should keep Torah and mitzvot as at home.

"You shall observe My statutes and My laws, which man shall do, and live by them; I am G-d." (18:5) QUESTION: The words "asher ya'aseh otam ha'adam vechai bahem" - "which the man shall do and live by them" - are superfluous?

ANSWER: The statutes are decrees of Hashem which the human mind cannot comprehend, while civil laws are based on principles which are comprehensible. In order for any society to survive it is necessary to have a set of laws and rules for societal stability. Though the "mishpatim" - "civil laws" - of the Torah can be understood, we must view them, however, essentially as Divine ordinances that in their primary source are beyond our comprehension. The Gemara (Yevamot 61a) says that the Torah uses the term "adam," to refer to the Jewish people and not to the gentile world. However, the term "ha'adam" includes the gentile world too, (see Tosafot, ibid.). This pasuk therefore declares, "You shall observe mishpatai - My civil laws." However, unlike "asher ya'aseh otam" - "those done (observed)" - by "ha'adam" - the "gentile world" - because "vechai bahem" - they realize that they are necessary for their very existence - your rationale should be because "Ani Hashem" - "they are My mitzvot which I, G-d, have instructed you to observe."

"You shall keep My statutes and My laws... and he shall live in them." (18:5) QUESTION: What does the Torah emphasize with the words "vechai bahem" - "he shall live in them"? ANSWER: When a person is young and strong, Torah and mitzvot may not be his priority. He may be deeply involved in worldly matters and financial accomplishment. Upon becoming older and inactive, he may begin to study Torah and become occupied with the performance of mitzvot. Hashem negates such conduct and proclaims, "These are My statutes and laws which a person should do while 'vechai bahem' - when still full of life, young and vibrant."

"You shall not take a woman in addition to her sister." (18:18) QUESTION: Since the Torah is forbidding marrying one's wife's sister, it should have said the reverse, "You shall not take a sister in addition to a woman"? ANSWER: The Gemara (Pesachim 119b) says that in the future Hashem will make a festive meal for the tzaddikim. At the conclusion of the meal Yaakov will be given a cup of wine to lead in the Birchat Hamazon -

Blessing after Meals. He will decline, saying, "I cannot be the one to bless because I married two sisters, She'asidah Torah Le'Osran Alai - the Torah will forbid them to me." What did he mean withe word "alai" - "to me" - it is forbidden for everyone? Rivkah had two sons, Eisav and Yaakov. Her brother Lavan had two daughters, Leah and Rachel. Popular opinion had it that Eisav would marry Lavan's older daughter Leah, and Yaakov would marry Rachel (Bereishit 29:17, Rashi). When Yaakov came to the home of Lavan he asked permission to marry Rachel, and in order to obtain her he worked for Lavan for seven years. In the end, Lavan deceived him and gave him her sister Leah. Consequently, in reality Yaakov married first the sister (Leah) and then seven days later Lavan also let him marry Rachel, the woman whom he really worked for and wanted for a wife. Therefore, Yaakov is saying, "I cannot lead in the Blessing because the Torah reversed the order and wrote 'You shall not take a woman in addition to her sister,' " to forbid my marriage of two sisters.

Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights, Thought-Provoking Ideas, Homilies And Explanations of Torah Passages

Kedoshim
"Speak to the entire assembly of the Children of Israel and say to them, 'You shall be holy.' " (19:2) QUESTION: It would be sufficient to say "lahem" instead of "aleihem"? ANSWER: The root of the word "kedoshim" is "kadosh," which means sanctified and "separate." Therefore, when one gives something to the Beit Hamikdash it becomes "hekdeish," meaning that it is no longer available for general use, but separated and designated specifically for Hashem. Likewise, when a man marries and puts the ring on his bride's finger, he proclaims, "Harei at mekudeshet li" - "With this act you have become sanctified to me - separated from the entire world and specifically designated only for me."

When Hashem demands of the Jewish people to be holy, He means that they must elevate themselves above the mundane materialistic world and conduct themselves in an exalted way. The word "Alai'hem" is an acronym for "Harei At Mekudeshes <Li" - Hashem told Moshe to speak to the entire assembly of Israel and to declare to them that, in effect, they were separated and sanctified to Hashem, who says "I separated you from the entire world to be specifically My people and, thus, I request of you that you keep yourselves holy - separated from all humanity."

"Speak to the Congregation of Israel and say to them 'You shall be holy.' " (19:2) QUESTION: Rashi comments: "This parshah was stated behakheil - in an assembly."Why is it necessary for us to know the circumstances of transmission for this parshah? ANSWER: There are people who are pious and careful about matters of Torah and mitzvot in their homes, but reluctant to appear "too Jewish" in public and prone at such times to be lax in observance. This approach is summed up in a slogan by the originators of the Reform movement: "Yehudi bebeitecha ve'adam betzeitecha" - "Be a Jew at home and simply a person out in the street." Rashi wants to emphasize that Jews must be holy at all times and conduct themselves according to the will of Hashem. Not only in the privacy of their home, but even "behakheil" - when they are out in the "assembly" of other people - they should proudly exhibit the holiness of the Jewish people.

"Speak to the Congregation of Israel and say to them 'You shall be holy.' " (19:2) QUESTION: Grammatically, it should have said "kedoshim heyu," which would be a command to be holy, rather than saying "kedoshim tiheyu" - "you will be holy" - in future tense. ANSWER: The Rambam (Teshuvah 7:5) writes, "The Torah assures that eventually, at the end of the galut, all Jews will do teshuvah and immediately be redeemed." Possibly, this pasuk is alluding to this that by saying "kedoshim tiheyu" - "you will be holy" - and thus merit the coming of Mashiach and the complete redemption.

"Speak to the entire assembly of the Children of Israel and say to them, 'You shall be holy for I am holy, G-d your G-d.'" (19:2) QUESTION: Why is the word "kedoshim" written without a "Vav" and the word "kadosh" written with a "Vav"? ANSWER: The Midrash (24:9) explains this pasuk as a dialogue Hashem conducts with the Jewish people. When Hashem said the words "Kedoshim tiheyu" - "You shall be holy" - He asked "yachol kamoni" - "You may think My intention is for you to be as holy as I am. That is not so because 'ki kadosh Ani Hashem' - 'I G-d am holy.'" If so, what does G-d want of the Jewish people? Obviously He wants us to be holy, but not on the same level that He is, because there are certain levels of understanding which were not given to man. (See Rosh Hashanah 21b.) Consequently, in reference to our holiness, "kedoshim" is written without a "Vav" to indicate that it is not absolute. However, G-d's holiness is written with a "Vav", indicating that He represents the ultimate degree of holiness.

"You shall be holy, for I am holy, G-d your G-d." (19:2) QUESTION: On this pasuk, the Midrash Rabbah (24:9) says, "Kedushati lema'alah mikedushatchem" - "My holiness is greater than yours."Why is it necessary for the Midrash to inform us that Hashem's holiness is greater than ours? Who would think otherwise? ANSWER: Indeed, the intent of the Midrash is not simply to inform us of Hashem's greatness, but to relate an important message to K'lal Yisrael. Every Jew is able to add to the holiness of Hashem, by conducting his life in a way which is a Kiddush Hashem - sanctification of Hashem. People impressed with the behavior of the Jewish people ultimately will praise Hashem. Thus, Hashem is saying, "Kedushati lema'alah" - "My holiness up in heaven," - is "Mikedushatchem" - "dependent on the holiness of your conduct on earth."

"You shall fear every man his father and his mother." (19:3)

QUESTION: The word "ish" usually refers to an adult, one over the age of Bar-Mitzvah. Why, in connection with this mitzvah, does the Torah emphasize "ish"? ANSWER: The Torah is teaching that the obligation to fear our parents does not derive from our dependence on them. Even as adults with our own households, we must still fear our parents simply because of who they are.

"You shall fear every man his father and his mother and My Shabbats shall you observe: I am G-d your G-d." (19:3) QUESTION: Rashi comments: "The observance of the Shabbat is placed next to the law of fearing one's father to inform us that even though I have admonished you regarding fearing your father, if he should say to you 'Desecrate the Shabbat,' do not listen to him." 1. If a father wants his son to desecrate the Shabbat, he is a rasha, and thus, it seems unnecessary for the Torah to tell the son not to respect his wishes. 2. Why is Shabbat written in the plural ("Shabtotai")? ANSWER: In addition to the actual Shabbat, which begins at sunset and concludes at the appearance of the stars the following day, a person must also add time on Friday by beginning shabbat either and Saturday night by ending later (Yoma 81b). This is known as "Tosafot Shabbat." A son may have accepted the Shabbat earlier in the day than his father, while his father, thinking that it is still a weekday, may ask his son to work for him. The Torah instructs the son, that even in "Shabtotai" - the time that he added to the actual Shabbat - he may not listen to his father to desecrate it.

"When you slaughter a feast peace-offering to G-d, you shall slaughter it to find favor for yourselves." (19:5) QUESTION: From the word "tizbachuhu" - "you shall slaughter it" - the Gemara (Chullin 29a) learns that one Kohen may not slaughter two animals at the same time. However in regard to "chullin" - "animals not consecrated for

Beit Hamikdash purposes" - it is permissable (see Shach, Yoreh Dei'ah 24:2).What is the reason for this distinction? ANSWER: There is a rule, "Ein osin mitzvot chavilot chavilot" - "Mitzvot manot be performed in bundles." Therefore one Kohen may not give two suspected women the water to drink at the same time, nor are two lepers purified at the same time, nor are the ears of two slaves bored at the same time (Sotah 8a). One of the reasons for this is that when a person performs a mitzvah, he must be entirely involved in it and give it his undivided attention (see Mo'eid Katan 8b, Tosafot). According to the Gemara (Chullin 31b) if someone throws a knife and in mid-flight it properly cuts through the neck of an animal, the shechitah is kosher. This indicates that slaughtering does not require any "kavanah" proper intention - whatsoever. This rule applies only to non-consecrated animals. However, for "kadeshim" - "consecrated animals" - "mit'aseik" "an unintentional slaughtering is disqualified" (ibid. 13a). Consequently, by "kadshim," where kavanah is a prerequisite, mitzvot cannot be done in bundles, and therefore two animals cannot be slaughtered by the same Kohen simultaneously. However in the case of "chullin" where kavanah is not required at all, it is permissable to slaughter two animals simultaneously.

"On the day of your slaughter shall it be eaten and on the next day, and whatever remains until the third day shall be burned in fire. But if it shall be eaten on the third day, it is rejected; it shall not be accepted. Each one who eats it...that soul will be cut off from its people." (19:6-8) QUESTION: Rashi explains that the first pasuk is referring to a Kohen who intends at the time of the slaughter that the offering will be eaten "chutz lizemano" - "after the designated time." It immediately becomes "pigul" - "rejected" - and one who eats it is liable to kareit (premature death). The second pasuk is referring to a Kohen who had in mind that the offering will be eaten "chutz limekomo" - "out of the limited place where it may be eaten." It, too, immediately becomes "pigul," but the punishment for eating it is not so severe as kareit.What lesson can be derived from the two forms of "pigul" and their respective punishments? ANSWER: A Jew should keep the Torah at all times and under all circumstances. Unfortunately there are Jews who are lax at times in their Torah observance. Some justify it with the thought that Torah is currently "chutz lizemano" - not for contemporary times. Though they dwell in a

comunity saturated with Torah and Yiddishkeit, they choose not to follow suit, because of their erroneous view that Torah is outmoded. Others, excuse themselves with the thought of "chutz limekomo" - unfortunately they live out of the heavily-populated Torah oriented communities, and thus find it difficult to be a Torah observant Jew. These two thoughts and philosophies are "pigul." However the one who has the opportunity to be observant but "writes off" Torah as belonging to another time is much worse than the one who would like to observe it but finds it difficult because of his community and environment.

"When you reap the harvest of your land, do not reap the corner [leave it for the poor]." (19:9) QUESTION: Why does the pasuk start with plural ("uvekutzrechem") and shift to singular (lo techaleh)? ANSWER: In a European city there was once a meeting about how to obtain whiskey for Simchat Torah. It was decided that someone would go around town with a barrel, and that every household would contribute a glassful. The first person visited thought to himself, "Since every family will give a glassful, I will pour in water and no one will notice it." Strangely, everyone made the same calculation and to the townspeople's great dismay, on Simchat Torah, in lieu of a barrel of whiskey, they were left with a barrel of water. In the harvest season some individuals may think, "Since all the fields are now being harvested, the poor have enough and I will keep my entire crop for myself." The Torah, therefore, stresses that every individual must give his share and not calculate that the poor will have enough regardless of his own contribution.

Alternatively, the Gemara (Shabbat 23a) says that the Torah designates the corner of the field as pei'ah and not any other part because of the unscrupulous. If the corner is designated the poor will have their eyes on the last corners of the field and receive their just due. When caught cutting down the last corner of the field the owner will not be able to excuse himself by claiming that he has already left over a piece in the middle. However, it is still possible for the unscrupulous to rob the poor of their portion in the instance in which two people own adjacent fields and agree

between themselves to tell the poor people that it is really only one field, only giving one corner for the entire area. Thus, the Torah warns "uvekutzrechem" - "When two neighbors will harvest their fields" - "lo techaleh" - one should not try to deceptively bypass the obligation to leave the corner of the field, because though the poor may not find out, I am G-d, your G-d, and I know the truth."

"When you reap the harvest of your land, do not reap the corner...You shall not pick the undeveloped twigs of your vineyard...For the poor and the proselyte you shall leave them, I am G-d your G-d" (19:9-10). QUESTION: Why in the command to give gifts to the poor, is it necessary to emphasize, "I am G-d your G-d"? ANSWER: There are many catchy and memorable slogans employed by charitable endeavors to induce people to be generous. To a large extent they have successfully persuaded man to share his blessings with the less fortunate. However, the reason that we are to give tzedakah is not because, "no one loses by giving" or because "it is better to be a giver than a receiver" etc., but because it is a mitzvah like all the other mitzvot which Hashem has commanded us. The difference between the two attitudes is that if we give because our logic and intuition dictates that it is the proper thing, then sometimes the human mind goes astray and can justify not giving and not sharing. Proof of this is that in our times, people that considered themselves learned, intelligent, and sophisticated, were able to justify the genocide of a people.

It is interesting to note that the laws of leaving the edge of the field unharvested for the poor and not taking the gleaning of the harvest, as well as the laws of leaving for the poor the single grapes that have not formed clusters and the grapes that fall during the harvest, are discussed in the tractate Pei'ah, which is the tractate that follows the first tractate of the Talmud, Berachot. The juxtaposition of these two tractates emphasizes that just as Berachot, which discusses the laws of reciting the Shema, accentuates kabalat ol malchut shamayim - absolute submission to the yoke of heaven - likewise, tzedakah should be practiced because Hashem commanded us to do so, and not because of human logic or rationale.

Incidentally, in the English language the word for helping the poor is "charity." This is commonly translated as "alms," gratuitous benefactions for the poor. The giver of charity is a benevolent person, giving when he does not have to. He does not owe the poor anything, but gives because of his generosity. "Tzedakah" has a completely opposite meaning. Its root word is "tzedek," which means "justice." Thus, it connotes that it is only right and just that one gives tzedakah. There are two reasons for this: 1. A person is obligated to give to another, for the money is not his own. Hashem has given the money to him on trust for the purpose of giving it to others. 2. Hashem is not beholden to man, yet gives him what he needs. A Jew must act in the same way; he must give to others although he is not beholden to them. In return, Hashem rewards him in the same way. Because the person has transcended his natural instinct and given when not obligated, Hashem in turn grants him more than he otherwise deserves.

"You shall not steal." (19:11) QUESTION: Why is this commandment in the plural? ANSWER: The Torah is teaching, that in addition to the person who actually steals, one who witnesses the theft and remains silent is also considered a thief. It is also teaching that one who knowingly purchases stolen merchandise from a thief is considered a partner in the robbery because he is encouraging crime.

The tzadik Rabbi Meshulam Zusya of Anipoli, learned a number of methods of serving Hashem from a thief: 1) He works quietly without others knowing. 2) He is ready to place himself in danger. 3) The smallest detail is of great importance to him. 4) He labors with great toil. 5) Alacrity. 6) He is confident and optimistic. 7) If he does not succeed the first time, he tries again and again.

"You shall not steal." (19:11) QUESTION: Why is the violation, "You snot steal" written in plural whereas in the Aseret Hadibrot - Ten Commandments it is written "lo tignov" in the singular (Shemot 20:13)? ANSWER: In the Aseret Hadibrot the commandment, "You shall not steal" refers to the stealing of a person - kidnapping. In our parshah, however, it is an admonition against stealing money. When one steals money, his punishment is to repay double the amount stolen, while the penalty for abducting and selling a person is death. Two people who kidnap jointly are exempt from the death penalty. On the other hand, two partners in a robbery jointly receive the penalty of double payment. Thus, the pasuk about stealing money uses the plural.

"You shall not cheat your friend and you shall not rob him." (19:13) QUESTION: Why the emphasis "rei'acha" - "your friend"? ANSWER: Once, two good friends came to the Chassidic Rabbi Reb Yitzchak of Vorka seeking his berachah to enter a partnership. The Rebbe asked them if they had written a partnership agreement, to which they replied in the negative. The Rebbe said, "In that case I will write one for you." He took a piece of paper, wrote on it, and handed it to the two friends saying, "Now you have your partnership agreement." They opened the paper and saw only four letters: Alef, Beis, Gimmel, Daled. The Rebbe, seeing their amazement, said, "These four letters are the secret to your success. 'Alef' stands for 'Emet', the 'Beis' for 'Beracha,' the 'Gimmel' for 'Gezel', and the 'Daled' for 'Dalus.' "If you will deal among yourself with emet - truth and honesty - there will be berachah - blessings in your enterprises. However, if you deal with gezel - cheating each other - then you will have dalut - poverty - i.e. your partnership will not succeed, and you will end up in poverty." The Torah is calling to our attention that even if your partner is your good friend and you think he would not mind, you may not cheat him in any way. Doing so will destroy both the friendship and the enterprise.

"You shall not withhold a worker's wage until morning." (19:13)

QUESTION: To what extent should one go to fulfill this precept? ANSWER: The famous Chassidic Rabbi Reb Meshulam Zusya of Anipoli was very poor. His wife once complained that for many years she had not had the opportunity to buy a new dress. She could no longer suffer and demanded that he get some money to enable her to have a new dress sewn, and he complied. On Erev Shabbat Reb Zusya noticed that his wife was very thoughtful and subdued. "Why aren't you more cheerful?" he asked in amazement, "You already have your new dress; be happy." She told him that when she came to the tailor to pick up her new dress, she noticed that he was very sad. When she inquired about his sadness, he told her that his daughter became a kallah not long ago. Recently, the chatan visited his home and noticed that he was sewing a new dress. The chatan was under the impression that the dress was being sewn for his kallah and was quite pleased. However, when he found out that it was not so, he became extremely despondent. The tailor concluded, "Now I am afraid that because of his disappointment, the engagement will fall through, and my daughter will not marry." "The tailor's dilemma moved me so," concluded Reb Zusya's wife, "that I told him to keep this dress as a present for his daughter, and thus I am where I began. I still do not have a new dress." Reb Zusya, after hearing his wife's story, had only one question to ask her: "Tell me, did you at least pay the tailor for his work?" His wife, in amazement, asked, "I do not understand you. Do you expect me to pay him, when I gave him the dress to keep?" Reb Zusya told his wife, "This is no excuse. The poor tailor worked an entire week to sew a dress for you, expecting to receive money to buy food for Shabbat. If you want to do a mitzvah and give your dress to his daughter, that is your business, but he deserves to be paid for his work." Following the instructions of her husband, she immediately paid the tailor.

"You shall not withhold a worker's wage until morning. You shall not curse the deaf, and you shall not place a stumbling block before the blind." (19:13-14) QUESTION: What is the link between these three commandments?

ANSWER: There is a story in the Gemara (Shabbat 127b) about a person who hired himself out and worked for a period of three years. Erev Yom Kippur he asked for his salary so that he could return home and provide for his family. The employer told him, "I have no money." The man said, "If so, please give me produce." Again, the employer responded that he had none. "Perhaps a piece of land?" the man asked. The employer repeated his answer, and the employee returned to his home depressed and empty handed. After Sukkot, the employer arrived at the home of his worker with the entire amount of his salary and a large gift. After they had eaten together, the employer gave the man his wages and inquired, "When I told you I had no money, produce, land, etc. what did you think about me?" The employee replied, "At the beginning I thought your money was tied up in business. When you told me that you had no produce, I thought that perhaps you had not yet put aside ma'aseir so that you could not give me any produce. When finally you responded in the negative for whatever I asked for, I thought that perhaps you made all your belongings hekdeish - sanctified to Hashem." The employer said, "Indeed you are right, my son Horkinus was not studying Torah; therefore I decided to give everything away to Hashem. Later, the Rabbis released me of my vow. Since you judged me favorably and gave me the benefit of the doubt, may Hashem judge you in the same way." By citing these three laws together, the Torah is instructing an employer that he should be extremely careful in paying his employees' wages of immediately when due. In the event that the employer misses a payment, the employee is told not to curse his employer for not meeting his obligation. On the other hand, the employer must scrupulously try to meet his obligations and not place a stumbling block before the employee, who may, G-d forbid, suspect him of violating Torah law.

"With righteousness shall you judge your fellow. You shall not be a talebearer among your people." (19:15-16) QUESTION: What is the connection between these two pesukim? ANSWER: When two Jews have a dispute, Torah requires that they bring it before a beit din. Very often the "scholars" in the community will attempt to guess the outcome and declare how they would have ruled if they had been participants of the beit din. When the decision is rendered, some "scholars," unfortunately, ridicule the beit din. They tell the loser that the Rabbis were wrong not to favor his claim.

Consequently, the Torah is addressing both the Rabbis of the beit din and the "experts." To the Rabbis of the beit din the Torah says, "With righteousness judge your fellow." To the "experts" the Torah declares, "Do not be a tale-bearer among your people."

"You shall not be a talebearer among your people; you shall not stand idle while your fellow's blood is shed." (19:16) QUESTION: What is the link between these two commandments? ANSWER: To speak evil against another Jew - even if it is true - is a very serious transgression. However, one who knows that a person is planning to harm an other is not only permitted but obligated to forewarn the intended victim. Remaining idle would be a violation of the commandment "You shall not stand idle while your fellow's blood is shed."

"You shall surely rebuke your fellow." (19:17) QUESTION: The Gemara (Bava Metzia 31a) states that one should admonish another Jew even one hundred times. If one is such a repeated violator of Torah, however, this would seem to be a futile effort? ANSWER: Our Sages have faith in every Jew and encourage us not to hesitate to admonish the wrongdoer. Eventua, our words will penetrate, and the person will do teshuvah. The Torah also describes the way to successfully reprimand. One who observes another Jew acting improperly should not be harsh in his rebuke, but rather speak to the person over a period of time and help him reform gradually. Harsh or abusive criticism can cause the violator to fall into despair over the gravity of his sin. The Gemara is thus stressing that one should patiently and gradually admonish, even if it involves a process of one hundred mild admonishments.

"You shall reprove your fellow and not bear a sin because of him." (19:17)

QUESTION: The word "amitecha" - "your fellow" - seems superfluous? ANSWER: King Shlomo says that when admonishing, "Do not reprove the jester lest he will hate you; admonish the wise one and he will love you" (Proverbs 9:8). This is puzzling. Why should the wise person require reproof, and why desist from admonishing the jester who has a light-hearted attitude towards Torah and mitzvot? Undoubtedly, the wisest of all men is of the opinion that all people can benefit from criticism. However, he is not instructing whom to reprove, but giving sound advice about how to reprove. In general, when criticizing, never ridicule or belittle a person. If a person does wrong, he usually regrets it, so that scorning and ridiculing him will only provoke anger. You should say to him, rather, "It is strange that such a wise person as yourself should act so foolishly," and he is likely to be receptive to your words. The Torah encourages one to offer rebuke, but counsels to emphasize "amitecha" - the friendly relationship between the wrongdoer and the rebuker. Just briefly say, "I feel bad to see you, my good friend, acting in such a way." "Velo tisa alav cheit" - "Do not accentuate the transgression and all its ramifications."

"You shall love your fellow..." (19:18) QUESTION: What is the ultimate ahavat Yisrael? ANSWER: The famous Chassidic Rabbi, Reb Moshe Leib of Sassov once said that he learned the meaning of ahavat Yisrael from a conversation he overheard between two simple farmers. While sitting in an inn and drinking, they became a little drunk, and one said to the other, "Do you really love me?" To which the other replied, "Of course I love you." The first one asked again, "If you really love me, tell me what I need." "How should I know?" his friend queried, "Am I a mind reader?" "How can you say you really love me when you do not know what I need?" replied the first. True ahavat Yisrael entails sensitivity and feeling for the anxieties and needs of another Jew, even one who has not approached you for help.

"You shall love your fellow as yourself." (19:18) QUESTION: How can it be demanded of one to love a stranger as much as oneself? ANSWER: Rabbi Shneur Zalman of Liadi, the founder of Chabad Chassidut, explains it in the following way: Every Jew has two elements in his make-up: a guf (body) and a neshamah (soul). While all Jews are separated by the fact that they are different bodies, they are really like one when it comes to the neshamah. This is because all neshamot are a part of Hashem, and Hashem is the father of us all. With this realization, it is easy to love the other Jew as oneself, because through our neshamot we are all one.

"You shall love your fellow as yourself." (19:18) QUESTION: The word "kamocha" seems superfluous. It could simply have said "Love your fellow"? ANSWER: Regarding the creation of man, the Torah says: "Betzelem Elokim bara oto" - "In the image of G-d He created him" (Bereishit 1:27). The reason a Jew should love another Jew as himself is because of "kamocha" - the common denominator that both are "betzelem Elokim" - "in the image of G-d."

Interestingly, the word "Elokim" and the word "kamocha" both have the same numerical value of 86.

Alternatively, the Midrash Tanchuma (Bereishit 8) says that although many people have love and affection for others, "Every craftsman hates his rival of the same profession." Therefore, the Torah emphasizes that not only "ve'ahavta lerei'acha" - "you shall love your fellow" - but even if he is "kamocha" - in your field of work - you must still make every effort to love him.

Alternatively, it is human nature not to see any faults in one's self. Even one who has many failings and vices will usually, due to self love, not readily condemn himself. This is substantiated by King Shlomo's statement, "Love

covers all offenses" (Proverbs 10:12), and what greater love is there than self-love? Nevertheless, it is human nature to see and recognize the faults and wrongdoings of others and even to admonish and ridicule them for it. Hence, the Torah is teaching that one should love his fellow "kamocha" - "as yourself" - just as you love yourself and overlook your own faults, likewise, you should act precisely the same way concerning your friend.

"Love your fellow as yourself, I am G-d." (19:18) QUESTION: What is the connection between "Love your fellow as yourself" and "I am G-d"? ANSWER: Not only is a Jew required to love his fellow, but it is also a mitzvah to love Hashem, as the Torah says, "And you shall love G-d your G-d" (Devarim 6:5). Rabbi Shneur Zalman of Liadi, says that "Loving your fellow as yourself is a vessel through which one can accomplish loving Gd." When the Torah tells us that, "You should love your fellow as yourself" and concludes with the words "I am G-d," it is alluding that through ahavat Yisrael - loving your fellow - one can reach ahavat Hashem - loving G-d.

Incidentally, the words "Ve'ahavta Lereiacha Kamocha Ani Hashem" - "love your fellow as yourself I am G-d" - and the words "Veahavta Es Hashem Elokecha" - "and you shall love G-d your G-d" - both have the numerical value of 907.

Alternatively, a Jew was once convicted for a grave infraction against the government, and the King's court sentenced him to hanging. At the designated time, a large group of people assembled at the gallows to witness the event. As the noose was being placed around the Jew's neck, another Jew suddenly screamed, "Stop! He is not guilty; I committed the crime!" Everything was immediately brought to a halt, and the King ordered a new trial to determine who was truly guilty. To everyone's amazement, the tribunal found them both innocent. The King invited the two Jews to his palace and asked the second one, "Since you knew you were innocent, why did you endanger your life by confessing?"

"Your Majesty," he replied, "the condemned man is my best friend; without him my life would be empty and meaningless. As I saw him being led to the gallows, I realized that I preferred death to the loss of my friend." The King listened in amazement. Deeply moved, he asked the friends, "I have never seen such true friends; would you agree to accept me as a party to your friendship?" When Hashem perceives that we are united in a bond of true friendship, He yearns to be accepted as a third party.

Alternatively, the word "ahavah" has the numerical value of 13. When one Jew loves another as himself, the other will reciprocate the love, and there will thus be "ahavah," which totals 26. The name of Hashem, as it is written in the Torah ("Yud-Keh-Vav-Keh"), has the numerical value of 26. When two Jews feel ahavah for each other, they merit "Ani Hashem" - G-d's presence in their midst.

Alternatively, the Yiddish word for "Jew" is "Yid" (taken from the word "Yehudi"). When one puts two "yudden" side by side, the abbreviation for Hashem's name is formed. However, a "yud" placed above another "yud," results in a "sheva," a soundless vowel which is equivalent to "nothing." The Torah instructs a Yid to love his fellow, "kamocha," as his very self. He should see the other as being exactly on his own level. The two "yud"s alongside each other thus form G-d's name, and He will inddwell among them.

QUESTION: In printed sefarim we do not write Hashem's holy four-lettered name, but instead we write two "yudden". Why is there the vowel "sheva" under the first "yud" and the vowel "kamatz" under the second "yud"? ANSWER: Among the holiest names of Hashem are Yud-Keh-Vav-Keh and Alef-Daled-Nun-Yud. The first name expresses the fact that Hashem is above the limitations of time; He is past, present, and future. The other name accentuates that He is the Master of the universe. The first name starts with a "yud" and the second name ends with a "yud." The first vowel in the first name is a "sheva" and the final vowel in the second name is a "kamatz." Therefore, as an abbreviation for these two names, we now write Hashem's name with two "yudden" and a "sheva" and a "kamatz."

Though Hashem has other holy names, the first and last "yud" of these two names are used because there is a special connection between them. Chassidut (see Sha'ar Hayichud Veha'emunah, Chapter 7) offers a detailed explanation of these two names and the intertwining of the name "Adnut" with the name "Havaye" and the intertwining of the name "Havaye" with the name "Adnut."

"When you shall come to the land and you shall plant any food tree, you shall treat its fruit as forbidden; for three years it shall be forbidden to you; it shall not be eaten." (19:23) QUESTION: What is the eternal significance of the laws of "arlah" to every Jew? ANSWER: Man is compared to a tree of the field (Devarim 20:19), and many lessons have been learned from trees about nurturing human development. A little boy is a little tree. For the first three years the fruit of a tree is prohibited so that we may not benefit from it. Likewise, the speech of the young child is undeveloped and unclear. When he enters the fourth year and is able to converse, it is the obligation of his father to teach him "Torah tzivah..." - "The Torah that Moshe commanded us is the heritage of the Congregation of Yaakov" (Devarim 33:4), and "Shema Yisrael..." - "Hear O' Israel, G-d is our G-d, G-d is the One and Only" (Succah 42a). This accomplishes the Torah directive, "In the fourth year all its fruit should be sanctified for praising G-d." At the age of five, the child starts learning Torah (Pirkei Avot 5:22) and thus commences his development into a beautiful fruit tree.

"When you shall come to the land and you shall plant any food tree, you shall treat its fruit as forbidden; for three years it shall be forbidden to you; it shall not be eaten." (19:23) QUESTION: What is the significance of a boy's first haircut (upsherenish) at the age of three? ANSWER: The laws of "arlah" - the first three years of a tree's life - are a Biblical source for the widely practiced custom of not cutting the hair of a little boy until the age of three, and then making an "upsherenish" - "hair cutting ceremony" - at which time his long hair is removed, leaving the

peiyot (earlocks), and the child is introduced to pesukim of Torah. The hair of the head is cut to perhaps indicate that the first and most important thing a Jew has to be concerned about is that his head (i.e. his thinking) should be imbued with a Torah outlook. After his haircut, the child is trained in the mitzvah of peiyot, which are alongside the ear, hinting to the little boy that he should always use his ears to listen to the word of Hashem. The word for hair in Hebrew is "sa'ar" . The three letters can also be rearranged to spell the word "osher" - "wealth." Heeding the lessons of the upshernish throughout his life will be a source of blessing to merit material and spiritual wealth.

From the day of the haircutting and leaving the peiyot it is the custom to take particular care in accustoming the little boy to wear a tallit katan, to recite the early-morning berachot, the Blessing after Meals, and the bedtime Shema.

"You shall not eat over the blood." (19:26) QUESTION: The Gemara (Berachot 10b) derives from this pasuk that a person should not eat prior to praying for his blood, i.e. his well-being. How did they conclude this from this pasuk? ANSWER: In the Torah man is known as "adam". The title consists of two words "Alef" and "Dam." The "Alef" refers to Hashem who is "Alufo Shel Olam" - "Master of the World" and "Dam" refers to the blood, which is the life-source of all living beings, as the pasuk says, "Ki nefesh habasar badam hi" - "For the soul of the flesh is in the blood (17:11). Before a person prays he is merely "dam" - "blood." Once he prays he becomes attached to Hashem - the "Alufo Shel Olam" - and earns the title "adam." Since the pasuk says "You shall not eat al hadam - over the blood," our sages derived that we are talking here of one who is still only "dam" "blood" - and has not yet prayed and earned the title "adam."

Rabbi Yosef Yitzchak Schneersohn of Lubavitch related that when his grandmother, Rebbetzin Rivkah, was eighteen years old she became ill, and

the physician ordered her to eat immediately upon awakening. She, however, did not wish to eat before praying; so she prayed very early, then ate breakfast. When her father-in-law, the Tzemach Tzedek, learned of this he said to her: "A Jew must be healthy and strong. The Torah (18:5) says about mitzvot that one must 'Live in them,' i.e. bring vitality into the mitzvot. To be able to infuse mitzvot with vitality, one must be strong and joyful." Then he concluded: "You should not be without food. Besser essen tzulib davenin vi davenin tzulib essen - Better to eat for the sake of praying rather than to pray for the sake of eating," and then he blessed her with long life. She was born in 5593 (1833) and passed away on 10 Shevat, 5674 (1914).

"You shall have correct scales, correct weights...I am G-d, your G-d, who brought you forth from the land of Egypt." (19:36) QUESTION: What does Hashem's taking the Jews out of Egypt have to do with correct scales and weights? ANSWER: At the Brit Bein Habetarim (Covenant Between the Divided Parts) Hashem told Avraham, "Know with certainty that your offspring shall be aliens in a land not their own. They will serve them and be oppressed 400 years. But also, the nation that they shall serve I shall judge, and afterwards they shall leave with great wealth" (Bereishit 15:13-14). Many question that since the Egyptians brought Hashem's wish to fruition, why were they punished for enslaving the Jews? The Ra'avad (Hilchot Teshuvah 6:5) answers that though the Jews were destined to be slaves, the Egyptians overworked them with exceptionally strenuous labor and for this they had no permission. For taking from the Jews more than they were allowed (similar to tipping the scales), they were punished, and the Jews left Egypt with great wealth. A Jew who has incorrect scales and weights is showing that he believes that the Egyptians did nothing wrong and that they did not deserve punishment for the additional hard labor that they took from the Jews. By associating the release from Egyptian bondage with incorrect scales and weights, the Torah is cautioning us to remember what happened to the Egyptians for taking more than they were entitled to.

"You shall sanctify yourself and you shall be holy." (20:7)

QUESTION: When the prophet Elisha visited the home of the Shunamit, she told her husband, "Behold, now I perceive that the G-dly man kadosh hu - is holy" (II Kings 4:9). According to the Gemara (Berachot 10b) she perceived that he was holy because she did not notice a "zevuv" - "fly" over his table. How does this prove holiness? ANSWER: The word "zevuv" is an acronym for "Zeh Bechoh Vezeh Bechoh" - "this one is here and this one is there." The Shunamit wasa hospitable person, and many Rabbis would stay over at her home when passing through the city of Shuneim. She would notice that when a prominent person would come to her home and conduct a "tish" (gathering), some would come and some would not; some would listen attentively while others would walk about the room. However, when Elisha came and conducted his "tish" she did not see "This one here and this one there," but all came to his table and all listened attentively and respectfully. One who is respected and revered by all is undoubtedly a holy person.

"And I said to you: You shall inherit their land and I will give it to you to inherit it, a land flowing with milk and honey." (20:24) QUESTION: 1. What is the reason for the redundancy "You shall inherit" and "I will give it to you to inherit it"? 2. Why does Hashem now mention the praise of the land, that it is flowing with milk and honey? ANSWER: Ultimately the Jewish people will inherit Eretz Yisrael by taking it away from the nations who are in possession of it. Hashem told the Jewish people, "Superficially, the land of Israel is similar to any other area in the universe, but when you will inherit it, 'Ani etnenah' - At that time I will give the land a gift (etnena is from the same root word as matana - gift): I will enhance it with the unique quality of flowing milk and honey. However, 'lachem lareshet otah' - the land endowed with this unique gift will be an inheritance only for you; should you, G-d forbid, lose possession of the land and be exiled, the miraculous quality bestowed on the land as a gift will depart from the land together with you."

"A land flowing with milk and honey." (20:24)

QUESTION: There are so many exceptional things about Eretz Yisrael. Why does the Torah choose to emphasize milk and honey in its praise? ANSWER: There is a halacha (Shulchan Aruch, Yoreh Dei'ah 79:2) that something which comes from tumah is also tamei. An exception to this rule is milk (Bechorot 6b). Milk is produced from the animal's blood, which is tamei; but nevertheless it is permissible. The Torah is informing us that Eretz Yisrael is a remarkable land, which has been blessed with a unique quality: Any Jew who comes there, even if at certain times he lacks purity, will find that the air of Eretz Yisrael will help him become tahor.

The land of Israel is praised for "devash" - "honey" - which has the numerical value of 306, which is also the numerical value of the words "Av Harachaman" - "Merciful Father." The uniqueness of Eretz Yisrael is that it is blessed with His fatherly mercy, as the Torah states, "A land that G-d your G-d seeks out, the eyes of G-d your G-d are always upon it from the beginning of the year to years end" (Devarim 11:12).

Incidentally, the milk referred to is not cow's milk but goat's milk, and the honey is date honey rather than bee honey (Shemot 13:5, Rashi).

"You shall distinguish between the clean animal and the unclean and between the unclean bird and the clean." (20:25) QUESTION: Why does the verse mention clean animals first for animals, and unclean birds first for birds? ANSWER: The Gemara (Chullin 63b) says that Hashem knew that there are more unclean animals in the world than clean and that there are more clean birds than unclean. Therefore, when the Torah speaks of the clean and unclean animals and birds, of the animals it lists the clean, and of the birds it lists the unclean. From this one can derive that a teacher should always use concise language when teaching his students. From the fact that the Torah says "zot hachaya asher tochlun mikol habeheimah" - "these are the creatures you may eat from among all the

animals" (11:2), the Gemara (Chulin 42a) derives that Hashem held up each animal and told Moshe, "This you shall eat." Since it is important to be brief when teaching, Hashem showed Moshe the clean animals, all the others automatically being designated as unclean. Likewise, with the birds He showed him the unclean ones, all the others being clean. This pasuk alludes to the above by telling us, "You shall distinguish between the clean animal and the unclean - from My displaying the clean animals, you will be able to distinguish and automatically know which are unclean, uvein ha'of hatemei latahor - and between the unclean and clean birds - i.e. by my display of the unclean birds - you will easily be able to distinguish, that all the others are clean."

Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights, Thought-Provoking Ideas, Homilies And Explanations of Torah Passages

Emor
"Say to the Kohanim, the sons of Aharon and tell them." (21:1) QUESTION: The redundancy of the pasuk including both "emor" - "say" - and "ve'amarta" - "and tell" - teaches us to caution the elders regarding the children, to educate the minors to avoid things prohibited by the Torah. The Gemara (Yevamot 114a) states that this rule is found three times in the Torah: 1. In the prohibition of eating blood. 2. The prohibition of eating insects and other swarming things. 3. The laws of purity and defilement. Why is the parents' educational role emphasized in these three laws? ANSWER: The Torah chose to emphasize the education of minors in these three laws in order to dismiss popular myths regarding education:

1. Some believe that you cannot change the conduct of a habitual transgressor. Regarding the prohibition of eating blood, however, it says "Rak chazak levilti achol hadam" - "Only be steadfast in not eating blood" (Devarim 12:23). The expression "rak chazak" is used because the people were dissolutely given to eating blood. Consequently, by admonishing adults to enlighten minors regarding the blood prohibition, the Torah accentuates that a hardened transgressor can and should be inculcated with Torah teachings. 2. Some people contend that it is futile to try to teach Torah and mitzvot to people who are gross and unrefined. Therefore, we are taught that even people devoid of human instincts, to the extent of eating swarming creatures, should be taught Torah, which ultimately will refine them. 3. Some advocate teaching children only concepts which the human mind can comprehend and they object to teaching matters which are based on faith and absolute submission to G-dliness. The Biblical laws concerning defilement and purity, however, are heavenly decrees which are incomprehensible to the human mind and in the category of "statutes" (Rambam, Hilchot Mikva'ot 11:12). Thus, by stressing the relationship of adults and minors regarding the laws of defilement, the Torah rejects this theory.

"G-d said to Moshe; Say to the Kohanim the sons of Aharon and tell them, 'Each of you shall not contaminate himself for a dead person among his people.' " (21:1) QUESTION: Since it says "emor el haKohanim" - "speak to the Kohanim" - the words "ve'amarta aleihem" - "and tell to them" - are superfluous? ANSWER: A chassid of Rabbi Shneur Zalman of Liadi, founder of Chabad chassidut, once said that through conceit he overcame the urge to transgress. Whenever his yeitzer hara would approach him he would scream, "Do you know who I am? I am a prominent person, a chassid of a greatRebbe. How can you expect me to sin?" Hashem is conveying two messages to the Kohanim, one general and one specific. Firstly, Hashem said to Moshe "emor el haKohanim" - "say to the Kohanim" - "B'nei Aharon" - "always remember that you are the children of Aharon. As children of such a prominent father, you must conduct yourselves in a way befitting to your genealogy." In addition, "ve'amarta aleihem" - "tell them the laws of defilement that apply to them."

"Say to the Kohanim, the sons of Aharon, and tell them: none shall defile himself to a [dead] person among his people." (21:1) QUESTION: Why was Moshe commanded to convey this to the sons of Aharon, and not also to Aharon himself? ANSWER: The Midrash Rabbah (Shemot 32:1) states that if the Jews would have waited for Moshe to return (from heaven) and would have not made the golden calf, there would not have been any exile and the angel of death would not have any power over them. When the Jews proclaimed at Sinai that they would "do and listen," Hashem said that they were worthy to live forever. However, when they proclaimed a few weeks later, "This is your god O'Israel," death returned to them. Since the phenomenon of death returned to the Jewish people through the worshipping of the golden calf, which was made with Aharon's assistance, the laws of defilement to a corpse were said to his children and not to him in order not to cause him any pain. (In reality Aharon did not personally violate any Torah law, and adamantly opposed the worship of the calf (see Midrash Rabbah, Vayikra 7:1), but the thought that death was related in some way to his actions would have hurt him immensely.)

"Except for the relative that is closest to him." (21:2) QUESTION: Rashi says that "she'eiro" means "ishto" - "his wife." Why the term "she'eiro"? ANSWER: A man has children through his wife and thus assures the continuity of his memory. Otherwise, a short time after his passing, his memory, too, is gone and forgotten. The root of the word "she'eir" also occurs in the expression "She'eirit ba'aretz" - "survival in the land" (Bereishit 45:7). Through his family he continues to survive, even when he is physically no longer present.

"Except for the relative that is closest to him, to his mother, and to his father... he shall not come near any dead person; for his father or his mother he shall not defile himself." (21:2,11) QUESTION: Why in the instance of the Kohen Gadol, who is forbidden to defile himself for anyone, does the Torah first

cite the father and then the mother, while concerning the regular Kohen, who is permitted to defile himself for certain relatives, the mother is mentioned first? ANSWER: The Torah seeks to emphasize the more strikingly unique aspects of the law. Since the sanctity of the Kohen Gadol is inherited from his father, one would presume that he may defile himself for him even though he is not permitted to defile himself for his mother. However, in the instance of an ordinary Kohen, since his mother need not be of priestly origin, we would think that he is forbidden to defile himself for her, whereas he may defile himself for his father because of his father's Kohen pedigree. It is for this reason that the Torah expresses these two laws with the variation in sequence. In the case of the Kohen Gadol the prohibition to defile himself for his father is mentioned first and in the case of an ordinary Kohen, his permission to defile himself for his mother is mentioned first.

"When an ox or a sheep or a goat is born, it shall be for seven days under it's mother and from the eighth day on, it is acceptable for a fireoffering to G-d." (22:27) QUESTION: Why must one wait until the eighth day after birth before sacrificing an animal? ANSWER: As soon as an animal is born, it is complete and fully formed. The course of age only adds to its size and strength. Man, however, is fully formed at the time of birth but lacking in development. He neither speaks nor walks, and he is completely uneducated. Throughout the years of his life he matures and grows in his service of Hashem. Consequently, one may think that since time plays no relevant role in the maturity of an animal, it is suitable for a sacrifice to Hashem as soon as it is born. The Torah negates this theory and requires waiting until the eighth day before it may be offered. The significance of the number eight is that it ascends above the realm of this mundane and physical world and alludes to the exalted and holy. In the natural world, time is based on a seven-day week and all occurrences are controlled by sheva kochavei lechet - the seven orbital planets. Hashem transcends all this, and therefore the number eight represents His lofty Holiness. Consequently, once the animal reaches it's eighth day, it is suitable to be consecrated as a sacrifice for Hashem.

In the era of Mashiach, we will merit a higher revelation of G-dliness and therefore Mashiach's harp will consist of eight strings, one more than the seven-stringed harp of the Beit Hamikdash (Arachin 13b).

"When an ox or a sheep, or a goat, is born, it shall be for seven days under its mother and from the eighth day on it is acceptable as a fire offering to G-d. And whether it be an ox or sheep, you shall not slaughter it and its offspring on the same day. And when you offer a thanksgiving-offering.... On the same day it shall be eaten; you shall not let any of it remain until morning; I am G-d." (22:27-30) QUESTION: Why after these three consecutive laws, does the Torah conclude with the words "Ani Hashem" - "I am Gd"? ANSWER: These three laws seem to contradict one another in respect to the concept of day and night. In the first law, which discusses sacrificing a newborn ox, sheep or goat, we are told that it cannot be done before the eighth day. Though in Torah law the day usually starts with the preceding night, the animal may be slaughtered only from the morning of the eighth day (Zevachim 12a). Thus, the night is considered an extension of the previous day. Regarding the law of not slaughtering the sheep together with its offspring on the same day, the Gemara (Chullin 83a) says that this also applies to the previous night. Thus, in this case the night is considered the beginning of the next day. In the third case, regarding the eating of the sacrifices, it is forbidden to leave any of it until morning, but the night before it may be eaten. Thus, again the night is an extention of the previous day. In view of these contradictions, one may be puzzled and therefore lax in observing these rules. Therefore, the Torah concludes, "Ani Hashem" - "I am G-d" - "This is how I prescribed it and you have no permission to question it."

"The festivals of G-d, which you shall proclaim them to be holy convocations, these are My festivals." (23:2) QUESTION: The word "otam" - "them" - is superfluous?

ANSWER: According to the Rambam (Yom Tov 6:17), on Yom Tov we are obligated to rejoice, but Hashem is not content with one who celebrates privately with his family. We must invite the needy to our festive meals and assure that they too rejoice. The word "otam" - "them" - in this pasuk refers to the underprivileged who need to be invited. Hashem told Moshe to tell the people of Israel, "I consider it My festival when you will call "otam" - them - i.e. the needy, to participate in your festive meal and rejoice together with you."

"The festivals of G-d... these are My festivals. Six days work be done; but on the seventh day is a Shabbat of complete rest." (23:2-3) QUESTION: The pasuk announces "these are My festivals"; why is Shabbat also mentioned? ANSWER: During the year, the Torah designates the following festivals: The first and seventh day of Pesach, one day of Shavuot, one day of Rosh Hashanah, Yom Kippur, the first day of Sukkot and Shemini Atzeret. On six of these festival days, we are permitted to do work if it is in the category of tzorech ocheil nefesh - necessary for the preparation of food. On Yom Kippur, since we fast, it is forbidden to do any work whatsoever. The Torah is hinting this in the pasuk by stating, "Eileh heim mo'adai" "these are my festivals" - "sheishet yamim tei'aseh melachah" - "six days [of the festivals] work may be done" - "uvayom hashevi'i" - "the seventh day of the festivals of the year" - i.e. Yom Kippur - "shabbat shabbaton" - is a day of absolute rest when one is not permitted to do any work.

"These are the appointed festivals of G-d, the holy convocations ... in the first month ... is the time of the Pesach-offering to G-d." (23:4-5) QUESTION: Why does the listing of the festivals start with Pesach? ANSWER: In this parshah the festivals of the year are listed. If one knows the day of the week Pesach begins, one can figure out on which day of the week the festivals of the year will take place. A means of remembering this is the letter substitution system of At Bash (In which "Alef" interchanges with "Tav", "Beis" interchanges with "Shin", "Gimmel" with "Reish", etc.).

Alef-Tav - The day of the week on which the first day ("Alef") of Pesach takes place will also be the day of the week when Tisha Be'Av occurs. Beis-Shin - The second day ("Beis") of Pesach will be the day when Shavuot falls. Gimmel-Reish - The third day ("Gimmel") of Pesach will be the day when first day of Rosh Hashanah takes place. Daled-Kuf - The fourth day ("Daled") of Pesach will be the day of Kriat haTorah, which is Simchat Torah, when we conclude the annual cycle of Torah reading and start again from the beginning. Heh-Tzadik - The fifth day ("Heh") of Pesach is the day of Tzom, the fast of Yom Kippur. Vav-Peh - The sixth day ("Vav") of Pesach is the day on which Purim has taken place a month earlier (in Adar). It is necessary to know what day Purim took place the month before in order to calculate the day of Lag BaOmer since Lag BaOmer and Purim always fall on the same day of the week.

"And you shall count for yourselves from the day after Yom Tov." (23:15) QUESTION: Why do we count Sefirah between Pesach and Shavuot? ANSWER: The ultimate purpose of leaving Egypt was to receive the Torah on Mount Sinai. Every Jew is required to occupy himself as much as possible with the study of Torah, but unfortunately people waste much time that could be used for Torah study because they do not appreciate the value of time. Counting Sefirah before Shavuot is a preparation for kabbalat haTorah, and it emphasizes the importance of time and its value. It serves as a reminder that we should use every free moment for the study of Torah.

The famous Chassidic Rebbe, Rabbi Avraham Mordechai of Ger (known as the "Imrei Emet") once said that the reason for the custom of giving a chatan a golden watch is to teach him that every minute is "wrapped in gold" and should not be wasted.

Alternatively, another lesson we learn from Sefirah is the following: When counting Sefirah, we recite a berachah every night, yet when an entire day goes by and a person forgets to count, he can no longer recite the berachah on the following days. This teaches us that although each day is an independent entity, it also makes a unique contribution to all other days. Thus, the counting of Sefirah before Shavuot emphasizes the importance of each day and that one wasted day of Torah learning also affects the whole future.

"And you shall count for yourselves from the day after Yom Tov." (23:15) QUESTION: Since Sefirah is a mitzvah which is not performed throughout the entire year, why don't we recite "Shehecheyanu" when we begin counting?It cannot be answered that in our times Sefirat HaOmer is only Rabbinic, since we do recite "Shehecheyanu" on the reading of the Megillah, which is also Rabbinic. ANSWER: The Torah connects the mitzvah of Sefirah to the offering of the karban omer on Pesach. Since we no longer have a Beit Hamikdash and cannot bring the karban omer, when we count Sefirah we are saddened and recite a special prayer: "May the Merciful One restore for us the service of the Beit Hamikdash to its place." A "Shehecheyanu" is only recited when one is in a happy and joyous mood.

"And you shall count for yourselves ... seven weeks." (23:15) QUESTION: In the Diaspora we celebrate two days of Yom Tov because in the times of the Beit Hamikdash it was not immediately known if the previous month consisted of 29 days or 30 days. Why on the first night, when we start counting the omer, don't we say, "Today is the first day, today is the second day" and on the next night why don't we say, "Today is the second day, today is the third day" etc.? ANSWER: The purpose of counting is for clarification and verification. A person with an undetermined amount of money counts it to clarify the exact amount. If after counting he is still in doubt, he then recounts till he verifies the exact amount. Since the mitzvah is to count the omer, consequently, counting and remaining with a doubt is contradictory to the entire concept of counting, and it would be improper to make a berachah for such counting.

With this explanation we can also understand a halachah in Shulchan Aruch (Orach Chaim 489:1), which superficially is enigmatic. The Magen Avraham writes that if one recites the omer counting in Hebrew and does not know the meaning of what he is saying, he has not fulfilled the mitzvah. Why is counting the omer different than other prayers or blessings which one may say in Hebrew, even if he does not know the meaning of the words? In light of the above, that the purpose of counting is for clarification and verification and valueless otherwise, if one recites the counting without knowing the meaning, the purpose of counting is defeated.

"And you shall bring a new meal-offering to G-d." (23:16) QUESTION: Why is the meal-offering brought on Shavuot referred to as a "minchah chadashah" - "a new mealoffering"? ANSWER: The festival of Shavuot commemorates Hashem's giving of the Torah and its acceptance by the Jewish people. The word "chadashah" "new" - is used to emphasize that it is incumbent upon the Jewish people to view the Torah as newly given each day. Thus, there is a process of constant renewal, motivating a Jew to study Torah and observe mitzvot with fresh vigor and enthusiasm.

"Until the morrow of the seventh week you shall count fifty days ... You shall make a proclamation on this very day; a holy convocation shall there be unto you." (23:16,21) QUESTION: The festival of Shavuot commemorates the season of the giving of our Torah; why is there no mention anywhere in the Torah Shebichtav - the Written Torah - of the specific date when the Torah was given? ANSWER: Hashem did this intentionally so that one should not limit Torah to a certain time. Each day a Jew should view himself as having received the Torah anew on that day, thus arousing new inner intensity and devotion.

A wagon driver was once hired to deliver packages from one city to another. The day he was supposed to start his trip, a heavy snowstorm fell, making it impossible to travel the roads. He came to the man who hired him demanding his pay, and argued, "I was ready to make the trip; it was not my fault that I could not travel." The hirer responded, "Whether if it is your fault or not, Ido not have to pay you if you did not actually perform the work." Unable to settle their argument, they submitted their case to the local Rabbi, who eventually ruled against the coachman. In anger, the coachman asked, "What is the basis for this opinion?" The Rabbi replied, "I take it from the Torah." The illiterate coachman asked, "What is Torah?" "It is a book of conduct and teaching which G-d gave to the Jewish people." "I know nothing about this! When did He give it?" "On Shavuot" the Rabbi responded. "When is Shavuot?" The Rabbi told him that it is right before summer. "If this is the case, now I understand. When the Torah was given, it was not during the snowy season. If it had been given in the winter, the ruling might have been in my favor." The illiterate coachman assigned Torah to a certain time, lacking the awareness and insight that Torah is timeless.

"And you shall make a proclamation on this very day; a holy convocation shall there be unto you; any laborious work you shall not do." (23:21) QUESTION: The words "yiheyeh lachem" - "shall there be unto you" - are superfluous? ANSWER: According to Torah a Shabbat or Yom Tov runs from evening to evening. Since it is not exactly clear what constitutes nightfall, we begin Shabbat or Yom Tov at the time of sunset and observe it till stars appear (tzeit hakochavim). In addition, our sages have instructed that we should add

time to the holiday itself, and thus we start the Shabbat or Yom Tov earlier than sunset and observe it till after nightfall (Yoma 81b). Once a person accepts upon himself the holiness of Shabbat or Yom Tov, he is forbidden to do any work and may recite kiddush. Shavuot described in the Torah as "Chag Hakatzir" - "The Festival of Harvest" (Shemot 23:16) - also marks the culmination of the forty-nine days of omer counting. Since the Torah says "You shall count for yourself...seven weeks; they shall be complete" (23:15) there is a halachic ruling (Shulchan Aruch, Orach Chaim 494:2) that one should not recite Kiddush on the night of Shavuot before nightfall in order that the seven weeks be complete. On the other hand, since Shavuot is a festival like all other festivals, one is required to add from the weekday to the holiday and refrain from doing work even before sunset. This pasuk is alluding to these two halachot pertaining to Shavuot. "Ukeratem" - the proclamation that you make in Kiddush regarding the holiness and sanctity of the day - should be "be'etzem hayom hazeh" - "in this very day" - after nightfall and not earlier. In addition, similar to all festivals, "mikra kodesh" - "a holy convocation" - "yiheyeh lachem" - "shall there be unto you," i.e. in your time - adding from the weekday and ushering in the holiday earlier by "kal melechet avodah lo ta'asu" - "not doing any laborious work."

"In the seventh month, on the first of the month, there shall be a rest day for you, a remembrance with shofar blasts, a holy convocation." (23:24) QUESTION: Our Sages (Rosh Hashana 29b) note that here it is written "Shabbaton zichron teruah" - "a remembrance of shofar blasts" - and in Parshat Pinchas it is written "yom teruah" - "a day of shofar blasts" - (Bamidbar 29:1). From this they derive that the shofar is sounded on Rosh Hashanah only when it falls on a weekday, but not on Shabbat.Why is the mitzvah of sounding the shofar not cited the first time that Rosh Hashanah is mentioned in the Torah? ANSWER: From the holiday of Pesach one can calculate which days of the week all the holidays of the year will take place; e.g. Tishah Be'Av will always be the same day of the week as the first day of Pesach. Shavuot will start on the same day of the week as the second day of Pesach. Rosh Hashanah will be on the same day of the week as the third day of Pesach.

The Jews left Egypt on Thursday, the 15th of Nissan (Shabbat 87b). Consequently, their first Rosh Hashanah commenced on Shabbat, and therefore the Torah does not mention the sounding of the shofar.

"In the seventh month, on the first day of the month there shall be a rest day for you [Rosh Hashanah]." (23:24) QUESTION: The Torah reading for the second day of Rosh Hashanah is the Akeidah. The Midrash Rabbah (Bereishit 56:8) says, "He stretched forth his hand to take the knife while the tears streamed from his eyes - yet, even so, his heart rejoiced to obey the will of his Creator."Avraham's crying seems to cast a doubt on his sincerity and eagerness to fulfill Hashem's will. Wouldn't it have been better if he had not even shed one tear? ANSWER: Many wonder how it is possible for a father to bring his beloved and only child as an offering to Hashem. Ignorantly, they conclude that he has lost all his paternal instincts and that therefore he was not exhibiting any particular greatness. To dispel this error, the Midrash tells us that when he stretched forth his hand to take the knife, tears streamed from his eyes. He was a genuine father who loved his child dearly and who was filled with compassion for him. Nevertheless, he did not permit his fatherly instincts and love for his child to prevent him in any way from fulfilling the command of Hashem.

"But on the tenth day of this month it is a Day of Atonement." (23:27) QUESTION: According to our calendar, Yom Kippur cannot be on Sunday, Tuesday, or Friday (Orach Chaim 428:1). Why? ANSWER: The Mishnah in Keilim (17:14) says that "a vessel made from materials created on the first day can become defiled; one made from materials created on the second day cannot be defiled. One made from materials created on the third day can become defiled and one made from materials created on the fourth and the fifth cannot become defiled, a vessel made from anything created on the sixth day can become defiled." On the first day - Sunday - earth and water were created. An earthenware vessel can become defiled, and water is a conductor of defilement

(something wet can become defiled). On Monday, the firmament was created and defilement does not apply to it. On Tuesday, trees were created and wooden vessels can become defiled. On Wednesday, the sun and moon were created, and defilement does not apply to them. On Thursday, birds and fish were created, and vessels made from their bones or skin cannot become defiled. On Friday, beasts, domestic animals, swarming creatures, and man were created. Vessels made from the bone or skin of any of these can become defiled. Yom Kippur, the day when everyone is cleansed and becomes pure, only occurs, therefore, on the days that are associated with purity.

"But on the tenth day of this month is the day of atonement... you shall afflict your souls." (23:27) QUESTION: The purpose of affliction is to inspire man to do teshuvah - repent. The Gemara (Yoma 86a) states "Teshuvah is great, for it reaches as high as the Kisei Hakavod Hashem's Throne of Glory." What is the link between teshuvah and the Kisei Hakavod? ANSWER: In gematria there is a method of computation in which each letter is counted individually and also cumulatively. Thus the phrase "Kisei Hakovoid" can be calculated as follows: Chof=20, Chof-Sameh=80, ChofSameh-Alef=81, Chof-Sameh-Alef Heh=86, Chof-Sameh-Alef Heh-Kof=106, Chof-Sameh-Alef Heh-Kof-Beis=108, Chof-Sameh-Alef Heh-Kof-BeisVav=114, Chof-Sameh-Alef Heh-Kof-Beis-Vav-Daled=118, for a total of 713. The word "Teshuvah" itself in regular gematria also equals 713. Thus, there is an equivalence between teshuvah and the Kisei Hakavod.

"But on the tenth day of this month is the day of atonement." (23:27) QUESTION: The Gemara (Ketubot 103b) says that on the day when Rebbe (Rabbi Yehudah HaNasi) passed away a voice emerged from heaven declaring, "Whoever was present at the demise of Rebbe will merit the world to come." Why this remarkable reward? ANSWER: In the Gemara (Yoma 86b) Rebbe is of topinion that Yom Kippur itself accomplishes atonement even if one has not repented, while

many others hold that only if one repents will atonement occur for the individual. The Midrash (20:12) equates the passing of the righteous to the day of Yom Kippur. Both are times of atonement for sin. Consequently, on the day of Rebbe's demise, it was declared in heaven in his honor that "Whoever is present will merit the world to come," even one who did not repent.

"You shall not do any work on this very day... For any soul who will not be afflicted on this very day... And any soul who will do any work on this very day... an eternal decree throughout your generations... on the ninth of the month in the evening, from evening to evening, shall you rest on your rest day." (23:28-32) QUESTION: Why does the Torah say the words "be'etzem hayom hazeh" - "on this very day" - three times and then conclude with "mei'erev ad erev" - "from evening to evening"? ANSWER: From Rosh Chodesh Av, Moshe was in heaven receiving the second set of tablets and returned on Yom Kippur day. Upon his return, he taught the Jewish people the laws of Yom Kippur. Immediately, they began to fast and refrain from doing work. Consequently, the first Yom Kippur the Jews observed began in the middle of the day and lasted until evening. Thus, when Moshe told the people to fast and abstain from doing work, he emphasized that it applied to "be'etzem hayom hazeh" - "on this very day" i.e. "when I am talking to you." However, in the future it shall be "chukat olam ledoroteichem" - "an eternal decree throughout your generations" Yom Kippur should not be celebrated as it is today, but "from evening to evening."

"For it is the Day of Atonement to provide you atonement before G-d your G-d." (23:28) QUESTION: In the Ne'ilah prayers of Yom Kippur we say, "G-d, I remember, and I lament bire'oti kal ir al tilah benuyah - when I see every city built on its site - ve'ir ha'Elokim mushpelet ad she'ol tachtiyah - while the city of G-d is cast down to the depth of the abyss." Why is the destruction of Jerusalem mentioned in the Ne'ilah prayers?

ANSWER: Unfortunately, human nature is such that one is usually more excited about the physical and material than the spiritual. One will run more quickly for material delights and enjoyment than to attend a Torah lecture or perform a mitzvah. The word "ir" in addition to meaning "city," may also stem from the word "hitorerut" - arousal and awakening. During Ne'ilah, when we reach the peak of our prayers, we are expressing remorse and frustration that, unfortunately, "bire'oti kal ir al tilah benuyah" our awakening for all physical matters and pleasures is in full blossom - we run with alacrity to participate and enjoy them, but "ir ha'Elokim" - our awakening and excitement for G-dly matters - is "mushpelet ad she'ol tachtiyah" - cast down to the depth of the abyss.

"You shall not do any work, it is an eternal decree throughout your generations in all your dwelling places." (23:31) QUESTION: The previous pesukim state that on Yom Kippur it is forbidden to eat and to do any work. Why does this pasuk only mention the prohibition of doing any work without mentioning fasting? ANSWER: The first Beit Hamikdash was built in the days of King Shlomo. The dedication (Chanukat Habayit) was celebrated over a seven-day period, which also included Yom Kippur. According to the Gemara (Mo'eid Katan 9a) in honor of the occasion they rejoiced and ate festive meals on Yom Kippur. However, they observed Yom Kippur by not working. Therefore, regarding the prohibition of working on Yom Kippur, the Torah says that it is an eternal decree for all generations. It does not mention fasting, for the Divinely-given Torah predicted that there would be a time when the Jewish people would not fast on Yom Kippur.

"On the fifteenth day of this seventh month is the festival of Sukkot... on the first day is a holy convocation, you shall not do any laborious work.... But on the fifteenth day of the seventh month... you shall celebrate G-d's festival... The first day is a rest day... You shall take for yourselves on the first day the fruit of an etrog tree...." (23:34-35,39-40) QUESTION: 1. Why is the mitzvah of celebrating Sukkot repeated twice?

2. Why in the first instance does it say "lachodesh hashevi'i hazeh" while in the second the word "hazeh" is omitted? 3. Why only in the second case is there mention of the taking of the four species? 4. Why in the first does it say "You shall not do any laborious work" whereas in the second it simply says "Shabbaton" - "a rest day"? ANSWER: From the festival of Pesach one can determine on which day of the week all the festivals of that year will take place. This rule is known as ."At Bash Gar Dak" "Alef" - the day of the week when the first day of Pesach falls will be "Tav" the same day as Tisha Be'Av. "Beis" - the second day of Pesach will be "Shin" - the same day of the week as Shavuot. "Gimmel" - the third day of Pesach will be "Reish" - Rosh Hashanah. "Daled" - the fourth day of Pesach will be "Kuf" - the day of Kriat haTorah Simchat Torah - when we complete and start anew the reading of the Torah. According to the Gemara (Shabbat 87b) the Jews left Egypt on Thursday. Consequently, since the first Pesach was celebrated on Thursday, the following Rosh Hashanah was on a Shabbat, and Sukkot, which is always two weeks later, was also on Shabbat. Thus, regarding the current celebration of Sukkot, the Torah says the fifteenth of this ("hazeh") seventh month shall be Sukkot. Since it occurs on Shabbat, the Torah instructs that "any laborious work shall not be done." When Sukkot falls on Shabbat, the four species are not taken on that day and therefore there is no mention of the lulav and etrog. The second discussion of Sukkot in the parshah refers to the coming years and generations, and thus "hazeh" - "this" - is omitted. Since Sukkot is not necessarily on Shabbat, the commandment of taking the four species is mentioned. It is only referred to as a day of rest but not one in which any laborious work is forbidden because on Yom Tov one is permitted to do work connected with the preparation of food necessary for the festival.

"You shall take for yourselves on the first day the fruit of a etrog tree, the branches of date palms, twigs of myrtles and brook willows." (23:40) QUESTION: Since it says "ulekachtem" - "and you shall take" - the halacha is that if one has before him the four species but does not take them in his hand, he does not fulfill the mitzvah (see Shulchan Aruch, Orach Chaim 651). Why does the Torah insist that they be taken in one's hand? ANSWER: According to the Midrash Rabbah (30:14) the four species represent different parts of the human body. The etrog resembles a heart, the lulav (palm branch) represents the spine, the hadas (myrtle) has small leaves which are like eyes, and the arava (willow) resembles the lips. With the mitzvah of "ulekachtem" - "you shall take" - the Torah is conveying a message of cardinal importance: that these four major body parts must be taken in hand - i.e. be under man's control. The heart sometimes desires the undesirable. Man must learn to take hold of his heart and control it. At all times there must be mo'ach shalit al haleiv the brain ruling over the desires of the heart (Zohar, Vayikra 224a). According to halacha, the lulav must be firm and upright. It should not be loose, curved, or bending to all sides. The spine provides major support for body and the spinal cord controls it. A weak spine can, G-d forbid, cause a person to be paralyzed or of bent stature. Taking the lulav in hand means that a Jew must be firm in his convictions, walk upright, and be proud of the fact that he is a member of the Jewish people and Torah observant. He must never bend - compromise in his Torah observance. The hadas leaves - resembling eyes - must grow upright on their stems. This teaches that a Jew must always look up with optimism to G-d in Heaven and not look down upon other people. Another message implied by the halacha requiring that the hadas be taken in the hand is that one must learn to control his eyes and also to be happy with one's lot and not look enviously on other people's good fortune. The leaves of the arava must be smooth and not have sharp serrated edges. The mitzvah of taking it into the hands accentuates that one must control his lips. In particular, one should be careful not to make cutting remarks; rather one should speak words of Torah and speak well of a fellow Jew.

"You shall take for yourself on the first day the fruit of an etrog tree, the branches of date palms, twigs of myrtles, and brook willows." (23:40) QUESTION: The Midrash Rabbah (30:16) says that in merit of performing the mitzvah of taking the four species on the first day, Hashem says that "I will be the first to reveal Myself to you and take revenge for you from the first - Eisav of whom it is written 'and the first [child] came out red'(Bereishit 25:25), and build for you the first - the Beit Hamikdash - of which it is written 'A glorious throne on high from the first, the place of our Sanctuary' (Jeremiah 17:12), and bring for you the first - King Mashiach, of whom it is written 'The first shall say to Tzion' (Isaiah 41:27).Why will the fulfillment of the mitzvah of taking the four species merit us Mashiach? ANSWER: According to the Midrash (30:12), the four species represent four different categories of the Jewish people. The etrog, which has an aroma and is edible, represents the tzaddik, who studies Torah and performs mitzvot. The lulav, which only has taste but no aroma, represents the one who is mostly involved in Torah study. The myrtle, which has aroma but no taste, represents the Jew who is involved in doing good deeds but who does not have the capability to study Torah. The willow, which has neither taste nor aroma, represents the Jew who unfortunately lacks both Torah and mitzvot. The Beit Hamikdash was destroyed because of sinat chinam - causeless hatred and rivalry between the Jewish people (Yoma 9b). Taking the four species together symbolically expresses ahavat Yisrael - love of a fellow Jew. Hashem is telling the Jewish people that by fulfilling the mitzvah of taking the four species - excelling in ahavat Yisrael - we will merit His taking revenge on our enemies, and we will merit the rebuilding of the Beit Hamikdash and the coming of Mashiach.

"And you shall take for yourself on the first day the fruit of the etrog tree." (23:40) QUESTION: The Midrash Tanchuma (21) says that the Torah uses the word "harishon" because this day is "rishon lecheshbon avonot" - "the first in the accounting of sins." Why are the days before Sukkot free of sin? ANSWER: On the very day Hashem created man, He placed him together with Chava in Gan Eden and instructed them not to eat from the Tree of

Knowledge. Later that same day, they disobeyed and enjoyed the fruit of the tree, thereby committing the first sin. There is an opinion in Midrash Rabbah (Bereishit 20:8) that the Tree of Knowledge was an etrog tree. Hence, the Midrash is saying, "You should take 'bayom harishon' - 'on the first day' - an etrog, the fruit which was the first with which man ever sinned."

"You shall take for yourselves on the first day the fruit of an etrog tree [lit. a beautiful tree]." (23:40) QUESTION: What is the beauty of the etrog tree? ANSWER: Man is compared to a tree of the field (Devarim 20:19). Many lessons are learned from the trees to guide man in his development. The uniqueness of the etrog is that on the bottom it has an ukatz - the stem by which it is connected to the tree - and on the top grows a pitom - stem topped with a shoshanta - rosette blossom. Should one of these fall off, the etrog is no longer considered a beauty. The lesson of the etrog tree is that a beautiful person is one who is connected with the past and who also has accomplishments of his own. A descendant of a fine family, who continues the family tradition, and who does not rest contented with the family's prior glories and goes forth to blossom on his own, is indeed a hadar - a very beautiful person.

"You shall take for yourselves on the first day the fruit of a etrog tree, the branches of date palms, twigs of myrtles and brook willows." (23:40) QUESTION: According to the Midrash Rabbah (30:12) the different species we take on Sukkot represent various categories of Jews. The willow has neither taste nor aroma and it represents the Jew who neither studies Torah nor does good deeds.Why is the Jew represented by the willow united with the other categories? ANSWER: Every Jew possesses a spark of G-dliness and should never be rejected. Moreover, continued association with other more observant Jews may have a positive effect on the non-observant Jew.

The Hebrew word for willow, "aravah", has the numerical value of 277, which is equivalent to the numerical value of "zera" - "children." This alludes that even if a father does not alter his ways, he should still be accepted within K'lal Yisrael, so that ultimately when his children grow up, they will possess good "taste" and a beautiful "aroma" (good deeds and Torah study).

"You shall take for yourself...and brook willows." (23:40) QUESTION: Why is the species which has no taste or aroma representing the Jew who lacks both Torah study and mitzvot, called "arava"? ANSWER: When Hashem offered us the Torah, each one of us promptly responded, "na'aseh venishma" - "we will perform and we will listen (study)." Grammatically it would have been more appropriate for each person to respond, "a'aseh ve'eshma" - "I will perform and I will listen." The reason for the plural response is that the Jews were saying not only "Will we perform and listen," but "We will see to it that other Jews do the same." Thus, at the time of the receiving of the Torah, every Jew became "areiv" - a guarantor - for the others. Our sages tell us that "Kal Yisrael areivim zeh lazeh" - "All Jews are guarantors and responsible one for another (Shevuot 39a). The word "arava" is derived from the root word "arov" and thus implies the concept of responsibility and guarantee. Thus, the name "arava" is an explanation and reminder that the "arava" Jew is included because we are guarantors for him. We are obligated, ultimately, to assure that every member of the Jewish people is fully observant.

"You shall take for yourself on the first day the fruit of a etrog tree, the branches of date palms, twigs of myrtles, and brook willows; and you shall rejoice before G-d, your G-d, for a seven day period." (23:40) QUESTION: What is the connection between the four species and rejoicing? ANSWER: Regarding rejoicing with the four species, the Midrash Rabbah (30:2) offers a parable: If two people have come before a judge, and we do not know who has been victorious, if one of them takes a palm branch in his hand, we know that he is the victor. So it is with B'nei Yisrael and the

nations of the world: The latter come and bring accusations before Hashem on Rosh Hashanah and we do not know who has won. Since the B'nei Yisrael go forth from the presence of Hashem bearing their palm- ranches and their etrogim, we know that they are victorious. How does taking the four species prove that "we won"? The Midrash Rabbah (30:12) explains that the four species represent the four different categories of Jews, from the tzaddik who studies Torah and performs good deeds to the Jew who is totally on the other extreme. The unification of the four species is an allusion that all Jews, regardless of their spiritual level or quality, should be strongly united together. In unity there is strength and therefore victory. The power of peace and unity is so great that even when the Jewish people sin, G-d forbid, if unity prevails, Hashem does not rebuke or punish them (see Bereishit Rabbah 38:6). Thus, when Jews are united together with no rivalry or animosity between them, Hashem takes pleasure in them and they experience the ultimate joy.

"But on the fifteenth day of the seventh month when you gather in the crop of the land, you shall celebrate G-d's festival for a seven day period. You should dwell in booths seven days." (23:42) QUESTION: Why when we gather in the harvest of the land are we commanded to dwell in sukkot? ANSWER: The sukkah is referred to as a dirat arai - temporary dwelling place - and it has a roof through which one can see the stars. A person is required to leave his permanent abode and move into a sukkah to impress upon him that our real security is provided by G-d in heaven. Without Him, our strong "fortresses" with their bars and gates are to no avail. One who brings home the produce of his land may become arrogant and think that he is wealthy, able to sustain himself, and no longer dependent on Hashem. Through the mitzvah of sukkah such thoughts are dispelled. The sukkah reminds the individual that his affluence and success are only temporary and that he is entirely dependent on the blessing of Hashem.

"You shall dwell in booths for seven days...So that your generations will know that I caused the Children of Israel to dwell in booths when I took them out of the land of Egypt." (23:39,42-43)

QUESTION: Why is the festival of Sukkot connected to both the time of crop ingathering and the Jews' dwelling in sukkot during their desert sojourn? ANSWER: The message of the sukkah is two-fold: When the Jews lived in Eretz Yisrael, worked the land, and prospered, there was a danger lest they begin to think that it was their strength and wisdom that earned them their wealth. Consequently, when they gathered their crops and their success brought them into a jubilant spirit, Hashem commanded that they dwell in sukkot to teach them that life on this earth is temporary and that there are no strong "fortresses" that we can build for ourselves. The sukkah is covered with sechach, through which one can look up and see the heavens, alluding that our abodes are temporary and our security is dependent on Hashem in the heaven above. The trials and tribulations of exile create the danger that the Jews, G-d forbid, will suffer disillusionment. Therefore, Hashem gave the Jewish people the festival of Sukkot, "So that your generations will know that I caused the Children of Israel to dwell in booths when I took them out of the land of Egypt - and just as I protected them then and ultimately brought them to safety, so too, I will be with the Jewish people wherever they will be and ultimately bring them Mashiach and cause them to sit in the sukkah made from the skin of Livyatan." (See Bava Batra 75a.)

In view of the above, that Sukkot is celebrated for two reasons and conveys a two-fold message, it is understood why the festival is known as "Chag haSukkot" - plural.

"So that your generations will know that I caused the Children of Israel to dwell in booths when I took them out from the land of Egypt." (23:43) QUESTION: When the Jews were in the desert they ate manna from heaven and drank water from a well which accompanied them in their travels. Why do we celebrate a festival to commemorate the Clouds of Glory and not for the manna or the well? ANSWER: Hashem took the Jewish people out of Egypt with the intent of bringing them to Eretz Yisrael. Their itinerary included traveling through the desert for 40 years. Since Hashem presented the itinerary and chose the desert route, it was incumbent upon Him to provide the Jewish people with food and water, which are otherwise unavailable in the desert. To smooth

the roads and protect them from the scorching desert, He had to provide the clouds which enveloped them. However, in addition, the Jewish people were also surrounded with Ananei Hakavod - Clouds of Glory. These were intended to show His love for His chosen people and not something strictly necessary. Thus, so that our generations appreciate the uniqueness of the Clouds of Glory (see Rashi), we commemorate them through celebrating the festival of Sukkot.

"So that your generations will know that I caused the Children of Israel to dwell in booths when I took them out of the land of Egypt." (23:43) QUESTION: The word "ki" is superfluous. It could have said "shebasukkot" - "that in sukkot"? ANSWER: According to the halacha (Shulchan Aruch, Orach Chaim 633:1,8), the walls of a sukkah may not be higher than twenty amot (cubits appox. 16 ft.) so that the sechach will be visible to the eye. A sukkah must also be a minimum of ten tefachim (handbreadths) high (approx. 9 1/2 inches). The word "ki" is a remez - hint - to these two halachot. The numerical value of the "chaf" is twenty, alluding to the height of a sukkah, which cannot be above twenty amot, and the numerical value of "yud" is ten, which alludes to the minimum height of ten tefachim.

The Ba'alei Mesorah indicate two more pesukim where the word "ki" seems superfluous. One is "vayomru lo ki barechov nalin" - "And they said, 'No, rather we will spend the night in the alley " (Bereishit 19:2), and the other, "Ki ner mitzvah" - "For a mitzvah is a candle" (Proverbs 6:23). Similar to a sukkah, Chanukah and a mavui - alley - have laws involving the amounts of above twenty amot and less than ten tefachim. Regarding a mavui, a crossbeam spanning the entrance to a mavui in order to make it a domain in which it is permissible to carry on Shabbat may not be higher than twenty cubits. If from the ground at the entrance to an alley to the top of the wall is less than ten handbreadths, and one places a crossbeam over it, it is invalid to make it a domain in which carrying is permitted on Shabbat. (Shulchan Aruch, Orach Chaim 363:26.)

If a Chanukah menorah is placed above twenty cubits, it is invalid and it should preferably be less than ten handbreadths above the ground (ibid., 671:6). That the word "ki" in the pasuk "barechov nalin" - "we will spend the night in the alley" - thus refers to the laws of an alley, and the word "ki" in the pasuk "ner mitzvah" refers to the laws of the candles of Chanukah.

"That in booths I caused the Children of Israel to dwell (sit) when I took them out from the land of Egypt." (23:43) QUESTION: The Jewish people traveled throughout the entire desert, making 42 stops till they arrived in Eretz Yisrael. In lieu of "ki basukkot hoshavti" - "That in booths I caused to dwell" - it should have said "basukkot holachti" "In booths I led"? ANSWER: The sukkot in the pasuk refers to the Clouds of Glory, which surrounded the Jewish people throughout their journey in the desert en route to Eretz Yisrael. In reality, the Jews never traveled in the conventional sense: The encompassing Clouds of Glory transported them from one stop to the other while they were sitting in their places.

"And you shall take fine flour and bake it into twelve loaves." (24:5) QUESTION: Why do some people place twelve challot on the Shabbat table, while others place only two? ANSWER: On the table in the Beit Hamikdash, the "lechem hapanim" consisted of twelve challot, six on each side of the table. The challot would stay on the table the entire week, and every Shabbat the old challot would be removed and replaced with fresh ones. To commemorate this, some people place twelve challot on the Shabbat table. (See Shulchan Aruch, Orach Chaim 274, Sha'arei Teshuva.) Others place two challot lengthwise before them, so that they look like two "vavim", each with the numerical value of six, for a total of twelve. Based on the above, round challot are used on Yom Tov, but oblong challot on Shabbat.

The Arizal in his table hymn for Friday night writes, "May the shechinah be surrounded by the six loaves on each side [of the table and] bevavin titkatar - and may they correspond to the two sets of six loaves [of the Beit Hamikdash]." In light of the above, it may be explained that the Arizal is referring to the custom of the Kabbalists who place twelve chalot on their Shabbat table and who thereby merit that the shechinah unites itself with them. Even ordinary Jews who are not versed in the secrets symbolized by the twelve challot achieve unification with the Shechinah because they put two long challot that each look like a "vav", which is one of the letters of Hashem's holy four-lettered name, and two "vavin" together have the numerical value of twelve.

"The son of an Israelite women went out - and he was the son of an Egyptian man - among the Children of Israel, and they fought in the camp." (24:10) QUESTION: Rashi writes that "vayinatzu bamachaneh" "they fought in the camp" - refers to matters of "machaneh" "camp." The blasphemer wished to dwell among the people of Dan, his mother's tribe, but they rejected him on the grounds that his father was not a Danite.Why did this dispute erupt now and why is it recorded in this parshah? ANSWER: The Egyptian man's mother was Shelomit the daughter of Divri of the tribe of Dan, and according to Midrash Rabbah (Shemot 1:28) she was married to the infamous Datan. Her son, however, was the product of her adulterous union with an Egyptian. Datan was a member of Korach's contingent which fought with Moshe for the abolishment of different levels among the Jewish people. He considered himself a Kohen and even advocated that everyone be considered a Kohen Gadol (Bamidbar 16:6 Rashi). For many years people did not know of his wife's licentious behavior and thought that the young man was his son. In the beginning of Parshat Emor, Moshe conveyed the commandment that "They [the Kohanim] shall not marry a woman who is a harlot" (21:7). Due to this, Datan "the Kohen" had to divorce his wife and move to a separate abode. Normally, a son follows his father's pedigree and lives with his father's tribe. However, since Datan was not his father, he wanted to live with his mother in the camp of Dan, where she returned after Datan divorced her. The people sensed that something was wrong and after

investigating, found out that he was illegitimate and refused to permit him to dwell in their midst. In anger, he blasphemed.

"They fought in the camp, the son of the Israelite woman and an Israelite man." (24:10) QUESTION: The Torah intentionally did not mention the name of the son of the Israelite woman since he was an illegitimate. Why, however, does it omit the name of the "ish hayisra'eili" - "Israelite man"? ANSWER: Dissension, quarreling, and especially raising hands are not accepted in the Jewish community. This is among the character traits of Eisav, of whom the patriarch Jacob said, "Hayadayim yedei Eisav" - "The hands are Eisav's hands" (Bereishit 27:22), - i.e. their fame is for military prowess. No Jew, however, is esteemed by the Torah when he engages in fighting. Therefore the Torah does not consider the "Israelite man" worthy of being introduced by name.

"The son of an Israelite woman went out, and he was the son of an Egyptian man... they fought in the camp... The son of the Israelite women pronounced the Name and blasphemed." (24:10-11) QUESTION: 1. Why during the fight did he curse the Name? 2. Why was it necessary for Moshe to inquire what to do with the blasphemer? ANSWER: The man who cursed was the one and only illegitimate child in the Jewish community. His mother was Jewish and his father was the Egyptian whom Moshe killed for hitting a Jew. According to the Midrash Rabbah (Shemot 1:30), Moshe killed him by pronouncing the Tetragramaton (Sheim Hameforash). During the fight, the other Jews informed the illegitimate son of his family history and how Moshe had killed his father. Upon hearing this, he became very angry and cursed the Name of Hashem, the means by which his father had been killed.

Moshe asked Hashem what to do with him because he did not want to decide on his own to stone him. He feared that if he killed him, some people would suspect that he was motivated by a grudge against his father for hitting a Jew.

"They placed him under guard to clarify for themselves through G-d." (24:12) QUESTION: Why does it say "mishmar" - "guard" - and not "sohar" - "prison"? ANSWER: According to the Torah penal system, there is no such thing as prison. The only time prison is mentioned in the Torah is in regard to Yosef's imprisonment in the foreign land of Egypt (Bereishit 39:20). The Torah is interested in swift punishment so that the violator will quickly repent and not repeat his iniquities. At times, it uses servitude, but this is intended for rehabilitation and not punishment. Prisons do very little to improve the character of the incarcerated, and on the contrary, often they become more corrupt during their stay. However, since the need does arise to lock up a person temporarily, there is a basis in the Torah for it. This is what the word "mishmar" refers to. Since the Jews did not know how to deal with a blasphemer and were waiting for instructions from Hashem, in order to make sure that no one took the law into his own hands, he was placed under guard in the interim. The same is also true in regard to the man who desecrated the Shabbat. The Torah states, "vayanichu oto 'bamishmar'" - "they placed him in custody [for it was not clarified what should be done to him]" (Bamidbar 15:34). This, too, was necessary in order to prevent people from harming him by taking any action on their own. When Yosef accused his brothers of being spies and held Shimon as collateral that they would return, the Torah says, "vaye'esar oto le'eineihem" - "he imprisoned him before their eyes" (Bereishit 42:24). As the Viceroy of Egypt, he followed the rules of the land and placed the alleged spy in prison. However, since Yosef knew the Torah's negative opinion of prison, he did this only "le'eineihem" - "before their eyes" - and as soon as they left, he released him and treated him royally. (See Rashi.)

"Remove the blasphemer to the outside of the camp, and all those who heard shall lean their hands upon his head." (24:14) QUESTION: Why only in the case of the blasphemer must the witnesses place their hands upon his heard prior to his stoning? ANSWER: In the trial of an accused blasphemer, the judges would examine the witnesses referring to Hashem by means of a pseudonym, so as not to actually repeat the blasphemy in the course of the investigation. The name "Yose," which like the Tetragrammaton has four letters, was used in order to avoid further desecration of Hashem's name. The guilty verdict may not, however, be issued upon the basis of a pseudonym. Rather, when the trial neared completion, everyone except the witnesses was sent out of the courtroom and the judges would say to the most prominent among them, "State explicitly what you heard." At that time he was required to repexactly (using the Tetragrammaton) what he heard from the blasphemer, and the second witness would say, "I, too, heard the same thing." Upon hearing this desecration of Hashem's name, the judges would rend their garments and afterwards the blasphemer would be stoned (see Sanhedrin 56a). Blaspheming Hashem is a very serious iniquity. The witnesses, by placing their hands upon the sinner's head are saying, "You were the one who forced us to say something which is forbidden by Torah law. The sin we committed is on your head."

"A break for a break, an eye for an eye, a tooth for a tooth, just as he shall have inflicted a wound upon a person, so shall it be inflicted upon him." (24:20) QUESTION: Since the Torah clearly stated "a break for a break," the words "ka'asher yitein mum ba'adam kein yinatein bo" - "just as he shall have inflicted a wound upon a person, so shall it be inflicted upon him" - are superfluous? ANSWER: The Gemara (Kedushin 70a) says, "Kal haposeil bemumo poseil" - "Whoever disqualifies and finds fault in someone else has discovered his own defect in the other person." Possibly, our sages found a source for this precept in our pasuk, which can be explained to say, "Ka'asher yitein mum ba'adam" - "When a person seeks to find fault in his fellow man" - "kein yinatein bo" - "it is proof that the fault is actually within him."

"An eye for an eye." (24:20) QUESTION: According to the Gemara (Bava Kamma 84a) when one damages another's eye, he is required to make financial restitution.How do we know not to interpret this literally, "an eye for an eye"? ANSWER: If it means "an eye for an eye," it should say, ayin be'ad ayin." The word "tachat" means "under," which teaches that when one takes another's eye, his punishment consists of "tachat ayin" - the letters that are "under" the word "ayin". This is to be explained as follows: In the Hebrew alef-beit, if the letters are stacked vertically with "Alef" on top, under the "Ayin" is a "Peh", under the "Yud" is a "Chof", and under the "Nun" is a "Samech". These letters spell the word "kesef", which means money.

"They took the blasphemer outside of the camp and they stoned him with a stone." (24:23) QUESTION: Regarding the individual who gathered twigs on Shabbat, it is written "vayirgemu oto ba'avanim" - "And they stoned him with stones" (Bamidbar 15:36).Why were many stones used there and only one stone here? ANSWER: regarding the "mekoshesh eitzim" - the man who desecrated the Shabbat by gathering wood - there are two opinions. According to one opinion he was an ordinary blatant Shabbat violator. According to the other opinion he acted with good intentions, wanting to provide an opportunity for the punishment to be specified. (See Bamidbar 15:32 Rashi and Targum Yonatan.) However, regardless of his good intentions, his act is still considered an iniquity deserving of punishment. Consequently, when it was decided to stone him, the Torah says, "He was pelted with stones" - plural - indicating that there were various opinions as to why he should be stoned. However, all were united in opinion that the blasphemer committed a heinous crime, and to emphasize the unanimity of K'lal Yisrael, the Torah writes - "they pelted him with a stone" - in the singular.

Alternatively, the person who gathered twigs on Shabbat was the tzaddik Tzelafchad, who intended it for the sake of Heaven. He hoped that through his actions there would be a clarification of issues pertaining to Shabbat (Bava Batra 119b Tosafot). The individual who committed blasphemy, however, was indeed a rasha. Unfortunately, when a tzaddik is accused of doing something wrong, immediately voices of denunciation and condemnation begin to pour in from all parts of the world. When a wicked man commits a heinous crime, suddenly he receives widespread support and whole groups come to his defense. Everybody was eager and happy to throw stones at the tzaddik Tzelafchad. Only a few righteous people threw a stone at the wicked blasphemer. Alas, history repeats itself.

"They took the blasphemer out of the camp and stoned him with a stone. And the Children of Israel did as G-d commanded Moshe." (24:23) QUESTION: The words "et Moshe" seem superfluous; it would have been sufficient to state that the Jews did as G-d commanded? ANSWER: When Hashem gave instructions to Moshe, He said, "Remove the blasphemer outside of the camp; and those who heard him shall lay their hands upon his head, and the entire assembly shall stone him" (24:14). According to this, Moshe alone was commanded to take him outside of the camp, and the stoning was to be done by the public. When Moshe conveyed this to the people, they were so eager to clear the camp of evil people that immediately, before Moshe had a chance to do anything, "vayotzi'u" - they took him outside of the camp and stoned him. Since Moshe was supposed to have taken the blasphemer out of the camp, the Torah states that the Children of Israel did what Moshe himself had been commanded to do.

Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights, Thought-Provoking Ideas, Homilies And Explanations of Torah Passages

Behar

"G-d spoke to Moshe on Mount Sinai... the land shall observe a Shabbat rest for G-d... the seventh year shall be a complete rest for the land." (25:1-4) QUESTION: What is the connection between shemittah and Mount Sinai? ANSWER: Shemittah is proof that the Torah was given to the Jewish people by Hashem. When the Torah relates the laws of shemittah, it also guarantees that although in the seventh year the fields will be idle, the crop of the sixth year will be blessed so that it will produce enough for three years: the sixth, seventh and eighth years. Such a guarantee could only be given by Hashem. Thus, the Torah's inclusion of the laws of shemittah, which were certainly given by Hashem, proves that the Torah was given by Hashem on Mount Sinai. In addition, a human being knows that every year the harvest of the field becomes weaker, so that the first year after shemittah it would yield the most produce, and on the sixth yeait would yield the least. A human being would not guarantee that which defies the laws of nature. Only Hashem, who transcends and controls nature, can promise something that is not in accordance with its laws. This, then, is proof that Torah was given to us from Hashem on Mount Sinai.

"The land shall observe a Shabbat rest for G-d." (25:2) QUESTION: The word "Shabbat" is superfluous. It could have said "Veshabta ha'aretz laHashem" - "The land shall observe a rest for Hashem"? ANSWER: The solar calendar contains approximately 365 days, which equal 52 weeks plus one day. Since in every period of seven days there is a Shabbat, during the entire year there are at least 52 Shabbatot with one extra Shabbat every seven years. When the farmer uses his land, in reality it is working continuously every day of the week and not resting on Shabbat. In a period of six years the land works a total of 312 Shabbatot. Therefore, the Torah designates the seventh year as shemittah, so that for 312 days plus the 52 Shabbat days of the seventh year, and the one additional Shabbat which accumulated over the seven year period, the land will rest and totally observe Shabbat to Hashem.

"The land shall observe a Shabbat rest for G-d." (25:2) QUESTION: Rashi comments on the words Shabbat LaHashem,, "for the name of Hashem, just as it was stated (in the Ten Commandments, Shemot 20:10) regarding the Shabbat of creation" - the Shabbat throughout the year.What is the connection between the shemittah year and the Shabbat? ANSWER: Hashem gave the Jews Shabbat as a time for spiritual rejuvenation. For a person who spends the weekdays immersed in work, Shabbat is to be a day of Shabbat laHashem - devoted to prayer, Torah study, and becoming closer to Hashem and not merely a time of leisure or rest from the hard work of the week. Rashi is teaching that the year of shemittah should be like Shabbat - a year devoted to study and prayer, thus enabling one to become closer to Hashem.

"In the seventh year shall be a complete rest for the land, a Shabbat for G-d." (25:4) QUESTION: The words "Shabbat laHashem" are superfluous; it would have been sufficient to say "In the seventh year the land shall have a complete rest"? ANSWER: In Israel, the month of Nissan is the time when fields are harvested. The month of Tishrei is the pressing season for olives and grapes. The Talmudic sage Rava instructed his students not to come to yeshivah during the months of Nissan and Tishrei so that they would be free to pursue their livelihood and not have to worry about how to sustain themselves throughout the year (Berachot 35b). Thus, while the year was dedicated to Torah study, there was a respite during the months of Nissan and Tishrei. During a six-year period, there was a total of twelve months (one year) when Torah was not studied with proper diligence. To make up for the time missed in service of Hashem, we have the Sabbatical year of shemittah when the fields are not worked. This entire year must be "Shabbat laHashem" dedicated to Hashem through Torah study.

"But the seventh year... your field you shall not sow... It shall be a Jubilee Year ... you shall not sow, you shall not harvest." (25:4,11)

QUESTION: Why does the Torah use singular verbs (tizra) when discussing shemittah, but plural ones (tizra'u) for yoveil? ANSWER: The laws of yoveil only apply when all the tribes are in Eretz Yisrael. According to the Gemara (Arachin 32b) once Sancherev exiled Reuven, Gad, and half of Menashe, the laws of yoveil no longer applied. Since yoveil applies only when all the Jews are in Eretz Yisrael, the Torah uses the plural. However, shemittah is observed even if there is only one Jew in Eretz Yisrael. Thus, shemittah is discussed in the singular form.

"And you shall make holy the fiftieth year and proclaim liberty throughout the land for all its inhabitants; a Jubilee it shall be for you, each of you shall return to his possession and each of you shall return to his family" (25:10) QUESTION: The freedom proclaimed in the Jubilee year was primarily for the slaves. Why does the Torah say "lechal yoshveha" - "for all its inhabitants"? ANSWER: Though being sold into slavery is demeaning, the Torah demands that the master treat his slave with great sensitivity and dignity. Thus, the Gemara (Kiddushin 20a) says, "Whoever purchases a Hebrew slave is actually acquiring a master." According to the Jerusalem Talmud (see Tosafot ibid.) if the master has only one pillow to sleep on, the slave has priority for it. Consequently, in the Jubilee year, "all inhabitants," both the slaves and the masters, enjoy a period of freedom.

"A Jubilee shall be that fiftieth year for you: you shall not sow." (25:11) QUESTION: On the third day of creation, the plants only grew up to a point immediately below the surface of the ground. On the sixth day, after his own creation, Adam prayed for rain, and plants began to appear on the earth's surface. Why on the third day did they only grow up to the surface and not further? ANSWER: The first day of creation was the 25th of Elul, with man being created on Rosh Hashanah, the first of Tishrei (see Rosh Hashanah 8a). According to the Midrash (Psalms 90:4), "The Torah preceded the world by

2000 years." In accordance with the Torah command designating every fiftieth year to be yoveil (the Jubilee year, in which farmers in Israel are forbidden to work the land), the 2000th year was the fortieth yoveil year, ending with the first five days of creation. Our sages explain the pasuk "He tells His words to Yaakov, His laws and His judgments to Israel" (Psalms 147:19) to mean that he commands the Jewish people to do the things which he does himself (Shemot Rabbah 30:9). To show how He, too, observes the mitzvah of yoveil, Hashem created the plants on the third day, but didn't allow them to grow out of the ground as it was still the yoveil year. On the sixth day of creation, the first day of the new year following the yoveil, when farmers would once again be allowed to work their fields, Hashem answered Adam's prayers for rain and let the plants emerge.

"When you make a sale to your fellow or make a purchase from the hand of your fellow, a man shall not aggrieve his brother." (25:14) QUESTION: Why is the emphasis on one's "brother"; isn't it forbidden to defraud anyone? ANSWER: The famous Chassidic Rabbi, Reb Nachum of Chernobyl was once approached by a distinguished-looking person who offered to teach him secrets of Torah. Reb Nachum said, "I cannot accept your offer until I consult with my Rebbe." When he sought his Rebbe's advice, the Mezritcher Maggid replied, "It is good that you came to ask, because that person was a representative of the spiritual forces which oppose holiness." "Incidentally," the Rebbe asked his disciple, "What gave you the idea of inquiring before accepting his suggestion?" Reb Nachum answered, "When I was young, my mother passed away and my father remarried. My stepmother was very cruel to me. I once came home from yeshivah for lunch when she was not home and noticed that she had left some fried eggs on the stove. Not wanting to waste time, I decided to serve myself and took a portion smaller than what she would normally give me. She returned home while I was eating and abruptly struck me across the face. I began to cry, and pleaded with her, 'Why did you hit me? I took less than what I normally receive!' She replied, 'I am punishing you because alain nemt men nit - One should not take anything alone without permission.' Since that very day I learned not to take anything alone without permission, regardless of how good or desirable it may be." One may rationalize that it is justifiable to cheat a brother because he shextend his assistance to help family members in time of need. Moreover,

as a "brother" he will surely understand and forgive. Therefore, the Torah declared, "A man shall not aggrieve his brother" - it is forbidden to take anything alone without permission.

"And the land shall yield her fruit and you will eat your fill." (25:19) QUESTION: Why the emphasis "piryah" - "her fruit"? Why not "peirot" - "fruits"? ANSWER: According to the Midrash Rabbah (Bereishit 5:9), when Hashem created the world, the earth was capable of producing fruit the very day it was plowed and sowed. The trunk of the tree was supposed to taste the same as its fruit, and even non-fruit-bearing trees yielded fruit. After Adam sinned, the earth was cursed and we no longer enjoy any of these blessings. All these qualities will occur again in the days of Mashiach (Torat Kohanim, Bechukotai 1:3-6). With the word "piryah" - her fruit - the Torah is alluding that after the redemption, when we will come to Eretz Yisrael and observe the Torah and all its precepts, the land will produce her fruits according to her fullest potential as it was in the days of creation.

"If you will say, 'What will we eat in the seventh year?' I will command My blessing for you in the sixth year and it shall bring forth produce sufficient for three years." (25:20-21) QUESTION: Such a question would only be asked by a heretic. Why does the Torah anticipate it and provide an answer? ANSWER: During the sojourn in the wilderness, Hashem sustained the Jewish people on the manna, about which the Torah says, "It tasted like a cake fried in honey" (Shemot 16:31). While one would expect the people to be grateful to Hashem for giving them such tasty food; nevertheless, they were unsatisfied and complained, "Our soul is parched, there is nothing, we have nothing to anticipate but the manna!" (Bamidbar 21:6) Why such ingratitude? A Jewish person is compounded of an earthly body and a soul which descended from heaven. In our food there is also a spark of G-dliness. A Jew is supposed to eat not only for physical strength but also for the sake of

heaven and thus elevate the spark of G-dliness in the food. This is known as "birur hanitzutzot" (separating and elevating the G-dly sparks), and is alluded to in the Torah: "Not by bread alone does man live, but rather by everything that emanates from the mouth of G-d (G-dliness within the food) does man live" (Devarim 8:3). Since the manna was a heavenly food, it was entirely holy, and there were no sparks mingled with the mundane to be elevated. Consequently, the Jewish people were unsatisfied, because eating such food was not in itself a spiritual service. When Hashem gave the Jews the mitzvah of shemittah and instructed them to leave the fields idle, they worried that during the seventh year Hashem would again sustain them with manna, and thus they became apprehensive about the entire mitzvah of shemittah. Therefore, Hashem said, "If you [righteous people] say 'What will we eat in the seventh year?' apprehensive lest it be manna, do not fear because I will bless the land to yield a sufficient crop for the three-year period and, thus, you will continue to elevate G-dly sparks by eating earthly food."

"If your brother becomes impoverished and sells part of his possession, his relative who is closest to him shall come and redeem his brother's sale." (25:25) QUESTION: Why is this law stated in the singular, while the laws stated in the previous pesukim are in the plural? ANSWER: Often, success and affluence bring great popularity. An affluent person has many friends and associates who enthusiastically greet him and eagerly participate in his celebrations. When the wheel of fortune takes a turn and he is no longer on the giving end, friends and even family suddenly turn down his requests for help, advising him to turn to someone else. The Torah, therefore, speaks in the singular, to stress that when one is in need, everybody should consider it his responsibility to offer help and to see himself as the sole individual capable of coming to his brother's aid.

"If your brother becomes impoverished and sells part of his ancestral heritage, his redeemer who is closest to him should come and redeem his brother's sale. If a man has no redeemer, but his means suffice and he acquires sufficient means to redeem it." (25:25-26)

QUESTION: There is much extra language in the pasuk. It should have simply said that the redeemer or the person himself can buy it back by dividing the original price by the years of the sale and giving the difference to the original buyer, as it says in fact later, "A relative from his family shall redeem him or if his own means become sufficient" (25:49)? ANSWER: The wheel of fortune took a turn on a wealthy person and his assets dwindled day after day. As this was happening, he became very sad and despondent. One day, after he lost all his wealth, he visited the public bath house and someone stole his clothing. Upon learning of this mishap, he began to dance and be jubilant. People asked him in amazement, "When you were losing only some of your riches you were very downhearted, why now are you so happy when you lost everything?" He replied, "In the world there is a wheel: some are on top and some on bottom. When I was on top and started going downward I was very sad, since I did not know where I might end up. Now that I am all the way down and they have even stole the shirt off my back, I know I cannot go down any further so undoubtedly I will start turning upward again from now on." The Torah is alluding to this and telling us that when one reaches a state of poverty when he has to sell his ancestral heritage, and he has no redeemer in the entire world to come to his assistance, then Hashem will see to it that "vehisigah yado" - "he will have means [through], "u'matzah" - "and he will find" - i.e. acquire, "kedei ge'uloto" - sufficient for the redemption.

"If your brother becomes impoverished and his means fail with you, you should strengthen him - whether proselyte or resident - so that he can live with you." (25:35) QUESTION: Why are the words "umatah yado imach" - "and his means fail with you" - necessary? ANSWER: Helping the poor is one of the greatest mitzvot in the Torah. Sometimes the needy may unknowingly turn for assistance to those formerly wealthy but currently experiencing financial hardship. The Torah instructs that when "umatah yado" - "his means fail" - "imach" - "together with you" i.e. you are now also experiencing financial hardship - nevertheless, you must help him as much as possible, with the confidence that Hashem will bless you both. Hashem promises that "vachai imach" - both you and he will merit divine blessings and live comfortably.

On this pasuk, the Midrash (34:1) quotes from Psalms (41:2): "Ashrei Maskil El Dal Be'yom Ra'ah Yimalteihu Hashem" - "Praiseworthy is the one who acts wisely for the impoverished; G-d will deliver him in a time of trouble." What message is the Midrash imparting to us? In view of the above explanation, the link between these pesukim is easily understood: The phrase "beyom ra'ah" - "in a time of trouble" - does not refer to the receiver's trouble but to the giver's. Thus King David is saying, "Praisworthy is the one who acts wisely for the impoverished and extends aid to the needy [even] when he himself is in a time of trouble, i.e. experiencing financial difficulties.

Why the word "maskil" - "acts wisely" - rather than "notein" - "gives"? The Hebrew term "dal" - "pauper" - is sometimes written with a "kamatz" and sometimes with a "patach." Here it is written with a "kamatz." The "patach" is pronouncewith an open mouth and "kamatz" (according to the Ashkenazi accent) is pronounced with a closed mouth. There are two types of impoverished people. One makes his impoverishment publicly known and openly asks for aid. The other is embarrassed and does not share his problems with anyone else. The talkative one will definitely arouse the concern of people, and many will come to his aid. However, the discreet individual whose state of poverty is unknown may, G-d forbid, falter. Consequently, King David praises the person who is "maskil" - "acts wisely" - to the "dal" - the poor man with the "kamatz" - and finds a way to help him, even though he is not beseeching.

"If your brother becomes impoverished and his means fail with you, you should strengthen him - whether proselyte or resident - so that he can live with you." (25:35) QUESTION: "Vehechezakta bo" means, "strengthen in him." It should have said "vehechezakta oto" - "you should strengthen him"? ANSWER: Tzedakah is often pictured as the rich giving to benefit the poor. However, in the Midrash Rabba (Vayikra 34:8), Rabbi Yehoshua says, "More than the rich does for the poor, the poor does for the rich." The rich man who gives the poor man money is helping him temporarily with his

daily needs. In return, through tzedakah, the rich man's assets become blessed and he is greatly rewarded in olam haba. Our pasuk alludes to this by saying "vehechezakta" - "you will find strength for yourself" - "bo" - "in him" - i.e. through helping the poor man.

"Do not take from him interest and increase. and let your brother live with you." (25:36) QUESTION: How is the phrase "let your brother live with you" connected with not taking interest? ANSWER: When a person lends money on interest, he profits with every day that passes. Thus, the lender wants every day to be as short as possible so that more days pass and he will earn more money. On the other hand, the borrower prays that each day become longer so that he will have the money for fewer days and have to pay less. Consequently, these two people have a different outlook on time. By giving an interest-free loan, the lender will not pray for a shorter day and the borrower will not pray for a longer day, and thus, "your brother will live together with you" - with the same outlook on time.

Alternatively, the punishment for one who takes interest is extremely severe, to the extent that he will not arise at techiat hameitim - the resurrection (Shulchan Aruch Harav, Hilchot Ribit). The words "vachai achicha imach" allude to this: We are warned not to take interest so that when techiat hameitim takes place, all Jews will be alive and together again. In the city of Pozen when Rabbi Akiva Eiger was the Rav, a very wealthy man who often lent at interest passed away. The chevra kadisha (burial society) demanded that the family pay an enormous amount of money for the burial plot, and they became very upset and complained to legal authorities. The Rabbi was questioned and explained the following to the authorities: "The Jewish people believe that after the coming of Mashiach, the resurrection will take place. Since we anticipate Mashiach's coming speedily, the deceased will be buried for a very short period of time. Therefore, our fees for burial plots are nominal. Unfortunately, since this man violated the prohibition of lending with interest, he will not arise at techiat hameitim. Thus, he needs a grave for an unlimited period of time.

Therefore, the chevra kadisha is just in requesting the seemingly large amount of money."

"Let your brother live with you." (25:36) QUESTION: In Gemara (Bava Metzia 62a) Rabbi Akivah says that this pasuk teaches that, "Chayecha kodemin lechayei chaveirecha" - "Your life comes before that of your friend." Therefore if two are traveling in a wilderness and one has a supply of water sufficient for only one person, he may drink it himself so that he will survive to reach an inhabited area, though his fellow traveler will die of thirst in the interim.How can this be reconciled with what the Gemara (Kiddushin 20a) says that "He who acquires for himself a Jewish slave is actually acquiring a master over himself," and Tosafot explains it to mean that if he has only one pillow, the slave has priority to use it? ANSWER: In the case described by Rabbi Akiva each one of them is obligated to assure that his friend survives. Since in view of the situation at hand this is impossible (the water is only enough for one) therefore, we say that your life comes first. However, in the case of the slave, the master is commanded to assure that "Ki tov lo imach" - "For it is good for him with you" (Devarim 15:16) - but the slave does not have such an obligation towards the master. Therefore the master must yield the use of the pillow to the slave.

Alternatively, the rule of Rabbi Akiva applies only in matters of life and death, and not when the issue is a matter of luxury or comfort. Hence, though a person should keep the water to save his life while the other will expire, in matters of luxury or comfort deny yourself the comfort and give it to your slave or friend.

"Do not take from him interest... I am G-d your G-d who took you out of the land of Egypt." (25:36,38) QUESTION: It is written in the Shulchan Aruch (Yoreh Dei'ah, Hilchot Ribit 160:2) that he who lends with interest denies the Exodus from Egypt.What is the connection between the Exodus and lending with interest?

ANSWER: At the Brit Bein Habetarim (Covenant Between the Divided Parts) Avraham was told by Hashem that the Jews would be enslaved in a strange land for 400 years, but also that "the nation they shall serve I shall judge." If the Egyptians fulfilled Hashem's decree, why were they punished? The Ra'avad (Teshuvah 6:5) answers that though the Jews had to work for the Egyptians, they had no permission to overwork the Jews with hard labor. For taking more than they were allowed from the Jews (similar to taking interest), they were punished with ten plagues, and the Jews left Egypt with great wealth, after being there only 210 years. A Jew who lends money with interest, is showing that he believes that the Egyptians did nothing wrong and that they did not deserve punishment for the additional hard labor they took from the Jews. Thus, in a sense, he is denying the justification for the accelerated Exodus from Egypt due to hard labor.

"Your money you shall not give him upon interest." (25:37) QUESTION: The Hebrew word for interest is "ribit"; why is "neshech" used here? ANSWER: Rich and poor alike sometimes need a loan, and a person may feel somewhat depressed when he has to ask for one. The word "neshech" can also mean "bite." The Torah is teaching that when you are approached for a loan, give it with a smiling countenance and a pleasant attitude. Do not make biting comments that will distress the borrower. The same also applies when giving tzedakah to the needy - give it with a smile, and don't say anything that would, G-d forbid, add to the pain of the poor person.

"Your money you shall not give him upon interest." (25:37) QUESTION: Why the emphasis on "kaspecha" - your money? ANSWER: Unfortunately, there are people who only extend a loan when they receive high interest in return. Often, due to high interest rates, the borrower is unable to operate and reluctantly declares bankruptcy. Consequently, the lender ends up with nothing. The Torah warns - "et

kaspecha" - your money - do not lend on interest, because if you do, not only will you not receive the interest, but you will also lose your money.

"Either his uncle or his uncle's son shall redeem him." (25:49) QUESTION: Why is the word "Doidoi" spelled without a "Vav" after the first "Daled"? ANSWER: There is a question in the Gemara (Sanhedrin 98b) wheKing David himself is going to be Mashiach or one of his descendants. The word "Doidoi" without a "Vav" can be rearranged to spell the name "Dovid." Thus, the Torah is alluding that either "Doidoi" David himself, or "Ben Doidoi" - a descendant of David - "yigalenu" - shall redeem him K'lal Yisrael.

Vedibarta Bam
And You Shall Speak of Them
A Compilation of Selected Torah Insights, Thought-Provoking Ideas, Homilies And Explanations of Torah Passages

Bechukotai
"If in My statutes you will walk and keep My commandments." (26:3) QUESTION: Why does the parshah start with the word "im" - "if"? ANSWER: The Jewish people have gone through many difficult experiences. Fortunately, Hashem has not forsaken us and has miraculously brought about our salvation. In Egypt in the days of Pharaoh it was through Moshe and Aharon that we were redeemed. When Haman threatened to annihilate us, suddenly Mordechai and Esther appeared and the Jews were saved. The redemption from the Babylonian exile and the rebuilding of the Beit Hamikdash occurred thanks to the assistance of King Artachshasta Aptaxerxes - son of Queen Esther (see Rosh Hashana 3b), and the miracle of Chanuka and the redemption from the Greek oppressors was through Matityahu and his sons the Maccabbees.

Presently, it is the fervent wish of every Jew that Eliyahu and Mashiach arrive speedily. The first letters of the names of each group of redeemers spell the word "Im." Thus, the opening pasuk of the parshah is alluding that the way to merit the ultimate "Im" - the redemption of Eliyahu and Mashiach - is through "bechukotai teileichu ve'et mitzvotai tishmeru" - "walking in My statutes and keeping My commandments."

In Hallel we say "eim habanim semeichah" - "a joyful mother of children." Following the above thought, this may be interpreted to mean that "Im" when we are rescued by the ones whose initials are Alef-Mem, and particularly the last pair - Eliyahu and Mashiach - "habanim semeichah" the children will be very happy.

"If in My statutes you will walk." (26:3) QUESTION: Rashi explains that this pasuk is not referring to the fulfillment of mitzvot, but to the study of Torah. 1. The mitzvot in the Torah are divided into three categories: eidut (testimonies), mishpatim (civil laws), and chukim (statutes). Since the pasuk is stressing the study of Torah, why are statutes singled out? 2. Why does it say "teileichu" - "you will walk" - and not "tilmedu" - "you will study"? ANSWER: The word "bechukotai" - "in My statutes" - is related to the word "chakikah" - "engraved." When one takes a pen and writes on paper, although the ink is now attached to the paper, it is not actually a part of the paper. However, when one engraves on stone or metal, the letters become one with the stone or metal and can never be removed. This pasuk not only tells us how to study Torah in order to receive the great rewards promised in this parshah, but also how to study. We must toil in the study of Torah until Torah becomes engraved in us. In addition, one should not be content with the amount of Torah that he already studied, but "teileichu" - he should keep going higher and higher, from strength to strength, in Torah study.

"If in My statutes you will walk." (26:3) QUESTION: Rashi explains that this means "shetiheyu ameilim baTorah" - "You shall toil in Torah study." Why does Rashi use the term "ameilim" - toil - and not "oskim" "engage" - or "lomdim" - "learn" - in relation to G-d's superrational statutes (chukim)? ANSWER: In the prayer recited upon concluding a Gemara, we say that the advantage of the ones who learn Torah over those who engage in worldly matters is that "We toil and they toil. We toil and receive reward and they toil and do not receive reward." (See Berachot 28b.) This is problematic because anyone who works usually receives some sort of payment. The superior reward for toiling in the Torah can be illustrated with the following parable: In a big company there are employees of all different levels, from the chief executive officer to the blue collar workers on the assembly line. Usually the chief executive officer receives an enormous salary and the blue collar worker only gets minimum wage or a bit more. While the blue collar employee on the assembly line puts in a full day with sweat and toil, the chief executive officer is often away on vacation or having a leisurely business lunch. One may ponder the injustice of it all: The dedicated employee should receive the generous salary while the chief executive officer should receive nominal compensation for his leisurely work. Obviously, the world recognizes and rewards accomplishment, not effort. G-d's system of reward is the reverse. If one learns through a piece of Gemara quickly and easily, his receives a smaller reward than one who spends much time and struggles with it. Thus the famed adage: "G-d does not count the folio pages but the hours spent studying." According to the world's way of thinking, Hashem's approach is "bechukotai" - "My statutes" - something incomprehensible. Rashi is teaching that if "tiheyu ameilim batorah" - "you will toil in Torah" - then you will receive maximum reward - in stark contrast to the world's centers of commerce, which only reward accomplishment.

In Pirkei Avot (5:21) Ben Hei Hei says - "Lefum tza'ara agra" "Commensurate with the effort is the reward." This is illustrated with the following parable: A King, wanting to beautify his chamber, enlisted four

painters each to paint a mural on one of the walls. He gave them a month to accomplish this task and told them that upon completion, he would review the paintings and place a sack of gems in front of each wall as a reward. The most beautiful would receive the largest sack, and the others would receive smaller sacks in descending order according to the rank of the painting. Three of the painters worked diligently while the fourth wasted his time amusing himself. On the last night before the deadline, when the three painters had each finished their work and had gone home, the fourth arrived in the room. He placed a large mirror on his wall so that it reflected the other three paintings. In the morning the King arrived, and after close inspection of the finished art works, he placed sacks of gems in front of the three painted murals and nothing in front of the mirror. Shocked, the artist who placed the mirror exclaimed to the King, "Where is my reward? My mirror is a composite, merging together the other three paintings!" The King responded, "Indeed, you have received your reward. Gaze in your mirror and you will see the reflection of the three sacks of gems given to the other artists, who toiled with great effort and sincerity while you have done nothing and have only reflected their initiative." The upshoot is that for toil there is great reward, and you can't fool anyone, especially not Hashem.

"If in My statutes you will walk, and observe My commandments and perform them, then I will give your rains in their time." (26:3-4) QUESTION: According to Rashi, the proper time for rain is Shabbat night. What is the link between observing Torah and rain on Shabbat night? ANSWER: The Midrash Rabbah (30:9) relates that a heretic one asked Rabbi Akiva, "On Shabbat it is forbidden to transfer something from one domain to another. Why does Hashem desecrate the Shabbat and bring rain from heaven to earth?" Rabbi Akiva responded, "The entire world belongs to Hashem, and thus the concept of different domains does not apply to Him." According to a Midrash Hashem warned the Jewish people that if they do not observe the precepts of the Torah, He will, G-d forbid, "divorce" them. Commentaries question: For a divorce to be valid, the get (bill of divorce) must leave the domain of the husband and enter the domain of the wife. If the entire world belongs to Hashem, how can Hashem possibly divorce the Jewish people? To make the get valid, it will obviously be necessary for Hashem to give away the earth to tJewish people. Thus, the get will be given on their property.

Consequently, when Torah and mitzvot are not observed, Hashem will be unable to give rain on Friday night without violating Shabbat by bringing rain from His heaven to their earth. Therefore, the Torah states, "If in My statutes you will walk and observe My commandments and perform them, then I will be able to provide your rains in their time - on Shabbat night."

"If in My statutes you will walk...Then I will provide your rains in their time...You will eat your bread to satiety." (26:3-5) QUESTION: What is the connection between these three things? ANSWER: The Gemara (Ta'anit 19b) says that a year when it rains in the proper season is compared to a servant who receives his pay on Sunday. Thus, he has ample time to prepare for the coming Shabbat, and the dough can be baked properly and eaten properly. A year when the rains are not in their proper season is compared to a servant who receives his pay on Friday. Thus, he is rushed and the dough is neither baked properly nor eaten properly. The Torah is promising that, "If you will follow My decrees, I will provide your rains in their time; hence you will eat your bread to satiety."

"I will give your rains in their time." (26:4) QUESTION: Why does it say "gishmeichem" - "your rains" rather than simply "geshem" - "rain"? ANSWER: The Midrash (Vayikra Rabbah 27:1) relates that when Alexander the Great visited a province in Africa, they came out to greet him with golden apples, golden pomegranates and golden bread. "What is the meaning of this?" he exclaimed, "Do they eat gold in your country?" They replied: "Is it not so in your country?" He said to them, "It is not your possessions I have come to see but your laws." As they were sitting, two men came before the King for judgment. One said: "Your majesty! I bought a carob tree from this man and in scooping it out I found a treasure therein, so I said to him: 'Take your treasure, for I bought the carob tree not the treasure.' "

The other argued: "Just as you are afraid of risking punishment for robbery, so am I. When I effected the sale I sold you the carob tree and all that is therein." The King called one of them to the side and said to him: "Have you a son?" "Yes" he replied. He called the other and asked him: "Have you a daughter?" "Yes" he replied. "Go," said the King to them, "let them get married to one another and thus they can both enjoy the treasure." Alexander the Great began to show surprise. "Why are you surprised?" the King asked him. "Have I not judged well?" "Yes" he assured him. "If this case had arisen in your country, what would you have done?" Alexander replied. "We would have removed this man's head and that one's, and the treasure would have gone to the King." He inquired of Alexander, "Does the sun shine in your country?" "Yes." "And does rain fall in your country?" "Yes." "Perhaps there are small cattle in your country?" "Yes." He then said to Alexander: "O, woe to you! It is because of the merit of the small cattle that the sun shines upon you and the rain falls upon you! For the sake of the small cattle you are saved!" as it is written, "Man and animal do you rescue O' G-d" (Psalms 36:7). When man is devoid of worth, then he is rescued through the merit of his animals. Hashem is therefore emphasizing that "If in My statutes you will walk and observe My commandments, I will give your rain - the rain you need for

your existence - and it will be in your merit and not in the merit of your animals."

"Five of you will pursue one hundred and one hundred of you will pursue ten thousand and your enemies will fall before you by the sword." (26:8) QUESTION: If five Jews can pursue one hundred enemies, a ratio of 1:20, it should continue "one hundred of you shall chase two thousand"? (See Rashi.) ANSWER: The word "mikem" is mentioned twice in the pasuk; however, it appears that there is an inconsistency. In the first half of the pasuk the word "mikem" occurs before the number of the pursuers, and in the second half of the pasuk the word "mikem" occur after the number of pursuers. Therefore, the pasuk can be explained to mean that, "veradfu mikem" - "and they will pursue you" - "chamisha mei'ah" - "each five of you, will be pursued by one hundred of them" -"umei'ah mikem" - "and one hundred of you" - "revavah yirdofu" - "will pursue 10,000 of them." Thus, the pasuk is referring to two separate things: 1) their weakness and 2) our strength.

Alternatively, the first part of the pasuk is talking about a group of five "of you" pursuing one hundred "of them." The second part of "umei'ah mikem" means "one hundred groups [consisting of five people each, a total of 500 people] "revavah yirdofu" - "will pursue ten thousand of them." Thus, in both cases the ratio is 1:20.

"I broke the staves of your yoke and led you upright." (26:13) QUESTION: In Birchat Hamazon (Blessing after Meals) we say "HaRachaman Hu yishbor ol galut mei'al tzavareinu veHu yolicheinu komemiyut le'artzeinu" - "May the Merciful One break the yoke of exile from our necks and may He lead us upright to our land." How does the image of returning "komemiyut" - "upright" - fit with the Gemara (Kedushin 31a) that says it is forbidden for a person to walk four cubits "bekomah zekufah" - "upright"?

ANSWER: Eretz Yisrael is our holy land, and all Jews yearn to live there. Even those who do not reach it during their lifetime will ultimately come there in the days of techiyat hameitim - the resurrection. However, they will have to roll through the earth till they reach the holy land (see Bereishit 47:29, Rashi). Our prayer to Hashem that He "lead us upright to our land" asks that we merit to come to Eretz Yisrael happily and healthily during our lifetime and not, G-d forbid, have to roll through tunnels under the earth to reach it.

"And they that hate you shall rule over you; and you shall flee when none pursue you." (26:17) QUESTION: This pasuk is part of the tochachah - the curse for not following in the ways of Torah. Would it not be much worse if they were fleeing and someone really was pursuing them? ANSWER: A pursuer who intends harm is called a "rodeif." The one being chased is called a "nirdaf." King Shlomo in Ecclesiastes (3:15) says: "veha'Elokim yevakeish et nirdaf" -"G-d always seeks the pursued." According the Midrash Rabbah (27:5) this is true even when a righteous man is running after a wicked man. Consequently, if the enemies of B'nei Yisrael are really chasing them, G-d forbid, they retain the hope that even if they are wicked Hashem will come to their defense. The curse is that "They that hate you shall rule over you" and you will be fleeing; however, Hashem will not defend you against them because you are not in the category of "nirdaf," since nobody is actually pursuing you.

"I will make your heaven like iron and your land like copper." (26:19) QUESTION: Why in the admonition (tochachah) in Devarim does Moshe say the reverse: "Your heavens over you will be copper and the land beneath you will be iron" (28:23)? ANSWER: This admonition refers to the sins that led to the destruction of the first Beit Hamikdash, and the one in Devarim is for the destruction of the second Beit Hamikdash (see Ramban).

The first Beit Hamikdash was destroyed because the Jewish people worshipped idols, and the second was destroyed because of baseless hatred (sinat chinam) and rivalry. Thus, the sins committed in the time of the first Beit Hamikdash were between man and Hashem in heaven, and the sins in the time of the second Beit Hamikdash were between man and man upon this earthy world. Iron is much stronger than copper. Since the crimes perpetrated during the first Beit Hamikdash were primarily against heaven, Hashem warned "I will make your heaven like iron." However, in the second Beit Hamikdash since the sins were against man on earth, the earth would receive the main blow and "the land beneath you will be iron."

QUESTION: The Gemara (Berachot 6b) says, "The reward for one who makes a chatan rejoice is very great; it is as though he rebuilt one of the destroyed homes of Jerusalem." What is the meaning of this analogy? ANSWER: The Gemara (Yoma 9b) says that the destruction of the Beit Hamikdash and Jerusalem occurred due to sinat chinam - causeless hatred. Consequently, to merit the rebuilding of the Beit Hamikdash, ahavat chinam - love without any ulterior motive - is a prerequisite. One who participates in a wedding and makes the chatan happy demonstrates ahavat Yisrael, the opposite of sinat chinam. He thus offsets the effect of the sinat chinam which caused the destruction, and is credited as though he rebuilt one of the destroyed homes of Jerusalem.

QUESTION: Why is one who makes a chatan happy considered as having rebuilt one of the destroyed homes of Jerusalem? ANSWER: The Gemara (Yoma 9b) says that the Beit Hamikdash and Jerusalem were destroyed due to "sinat chinam" - causeless hatred among the Jewish people. However, the Gemara elsewhere (Shabbat 119b) gives many other reasons for Jerusalem's destruction: desecration of Shabbat, failure to recite Kriat Shema in the designated time, disruption of young children's Torah study, lack of respect for talmidei chachamim, etc.

When the sages say that bringing happiness to the chatan is like rebuilding one of the destroyed homes of Jerusalem, they do not literally mean one home, rather that one has removed one of the causes - sinat chinam - for the destruction of Jerusalem and thus hastened its rebuilding.

"If despite these you will not be chastised towards Me...and I will strike you, even I, seven ways for your sins" (26:23-24). QUESTION: The words "gam ani" - "even I" - are superfluous. It should have just said, "I will strike you seven ways for your sins"? ANSWER: When a child is not behaving properly, it is incumbent on the father to admonish him, and at times it is even necessary to hit him. In fact, King Shlomo says, "One who spares his rod, hates his child" (Proverbs 13:24). Nevertheless, regardless of how true this may be, the father who truly loves his child experiences more pain than the child when he actually hits him. The Jewish people are Hashem's children, and He loves them as much and even more than any father loves his only child. However, He is saying, "Your behavior may compel Me to have to strike you, but, when vehikiti etchem - I shall need to strike you - not only will you feel it, but gam ani - I too - will cry from the pain which will be inflicted on you, for your hurt is My hurt, and your pain is My pain."

"Ten women will bake your bread in one oven, and they will bring back your bread by weight; you will eat and not be sated." (26:26) QUESTION: According to halacha (Orach Chaim 507:6) on Yom Tov it is permissable to fill up an oven with loaves of bread even though only one loaf is needed. The reason is that the bread bakes better when the oven is full. If so, what curse is contained in this pasuk? ANSWER: It is known that when the loaf is still dough, it weighs more than when it rises and is completely baked. Hashem is saying that for failing to follow in the path of the Torah, even when ten women will fill an oven with dough, expecting that the bread should come out baked especially well, "they will bring back your bread by weight," meaning the loaf will be as heavy as it was when it was originally put in and not baked well at all.

"Then the land will appease its Sabbaths, as long as it lies desolate, and you are in the land of your enemies." (26:34) QUESTION: In the time of galut the earth rests in order to make up for the years when the Jews did not observe shemittah while living in Eretz Yisrael.Why is the punishment for violating the laws of shemittah so harsh that the Jews had to go into galut for it? ANSWER: According to the Gemara (Sanhedrin 39a) the mitzvah of shemittah teaches that Hashem is the owner of the land. A Jew who acknowledges this is given the right and privilege of working the land and enjoying its produce. However, a Jew who goes against the will of Hashem by not observing the laws of shemittah implies that he is the owner of the land and not Hashem. Therefore, Hashem has no choice but to send the Jew into galut in order to prove that He is the owner of the land.

"I will remember My covenant with Yaakov." (26:42) QUESTION: Rashi writes, "In five pesukim the name Yaakov is written with an extra 'Vav' and Eliyahu is spelled without its usual 'Vav'. Yaakov took a letter from the name of Eliyahu as a pledge that he will come and announce the redemption of his children - the revelation of Mashiach." Why did he specifically take the letter "Vav" as a pledge and not any other letter? ANSWER: In Hebrew the word "vav" means "a connecting hook," as we find in the Torah: "vavei ha'amudim" - "the hooks of the pillars" (Shemot 27:10). The curtains were attached by "vavim" - "hooks" - to the poles that supported them and in Hebrew a "Vav" serves the grammatical function of attaching and connecting one word with another. Thus, the "Vav" symbolizes unity. Our present galut was caused by sinat chinam causeless hatred and dissension - (Yoma 9b), and it will be ended when true ahavat Yisrael - and therefore unity - will prevail in the Jewish community. The last Mishnah in Eduyot (8:7) says that Eliyahu's purpose is only to make peace in the world, as the prophet Malachi says, "Behold I will send you Eliyahu the prophet, and he shall turn the heart of fathers to the children and the heart of children to the fathers" (3:23-24). Therefore, Yaakov specifically took a "Vav" from Eliyahu's name as if to symbolize that he should "hook together," i.e. speedily reunite the Jewish people, and thus they will merit the immediate coming of Mashiach.

"And I will remember My covenant with Yaakov and also My covenant with Yitzchak, and also My covenant with Avraham I will remember." (26:42) QUESTION: How is this pasuk consistent with the tochachah - admonition? ANSWER: Two people once committed a serious crime together. One belonged to a prominent family and had received an excellent education and a good upbringing. His partner was an orphaned village boy who had grown up in poor surroundings and received inadequate schooling. The judge punished the first one very severely and was extremely lenient with the latter. "Why are you so harsh only with me?" the first one asked. The judge answered, "Considering the family you come from and the upbringing you received, your crime is much greater." Hashem is telling the Jewish people, "I remind myself of your great ancestors: Avraham who went into the furnace to sanctify My name, Yitzchak who was ready to offer himself as a sacrifice, and Yaakov who went into galut for Me. Thus, when I think of your pedigree and see you violating Torah, I will hold you responsible to a greater extent and punish you severely."

"But despite all this, while they will be in the land of their enemies, I will not reject them, neither will I abhor them, to obliterate them, to annul My covenant with them." (26:44) QUESTION: The words "ve'af gam zot" - "but despite all this" - seem extra; it could have said "ubeheyotem" - "and when they will be"? ANSWER: The Jewish people have two things working in their favor: One is "zechut Avot" - the merits of their forefathers; the other is "brit Avot" the covenant which Hashem made with their that He would not destroy their children (see 26:42). According to the Gemara (Shabbat 55a, see also Tosafot) zechut Avot is no longer available. We have used up whatever credit we can claim on their balance. However, brit Avot - the covenant Hashem made with our forefathers - can never cease.

The word "zot" is an acronym for "Zechus Avos Tamah" - "the credit of our forefathers merits is exhausted." However, the Torah is telling us: "ve'af gam zot" - even when we can no longer draw on the merits in our forefathers' account - Hashem will not obliterate the Jewish people, because He does not want "lehafeir briti itam" - to annul the covenant He made with them - our forefathers, the Patriarchs.

"If in My statutes you walk ... And I led you erect ... And if you will not listen to Me ... By the hand of Moshe." (26:3,13-14,46) QUESTION: Why do the berachot start with an "Alef" (Im) and end with a "Tav" (Koimemiyus) while the admonition starts with a "Vav" (Ve'im) and ends with a "Heh" (Moshe)? ANSWER: The Hebrew alef-beit goes from "Alef" to "Tav", and from this is developed the language of our Torah. The letters "Vav" and "Heh" are the latter part of the Tetragrammaton - Hashem's holy four-letter name. The Torah is alluding that for studying and observing the entire Torah from "Alef" to "Tav", we will merit the greatest material and spiritual blessings. On the other hand, even when the Jewish people may, G-d forbid, violate Torah, Hashem will not forsake them. His Divine presence will continue to be with them and watch over them. As it is written, "imo Anochi betzarah" "I will be with him (the Jewish people) in trouble" (Psalms 91:15), waiting patiently for them to do teshuvah.

"If a man articulates a vow to G-d regarding the valuation of living beings" (27:2) QUESTION: Why does the parshah of human valuations (arachin) follow the tochachah - the listing of calamities which will happen to the Jewish people for not observing Torah and mitzvot? ANSWER: One who reads through the tochachah may, G-d forbid, become very disillusioned. He may conclude that Jews who transgress and aggravate Hashem are indeed worthless and valueless. To negate such a thought, the Torah, therefore, put the parshah of arachin immediately after the tochachah, to accentuate that regardless of a Jew's behavior, he always has value in Hashem's eyes.

"And any tithe of cattle and sheep, whatever passes under the rod, the tenth shall be holy to G-d." (27:32) QUESTION: During the days of the Roman government, ten sages were put to death. The Roman King had seen in the Torah that the punishment for kidnapping and selling a person is death (Shemot 21:16). He asked the sages, "If a man is found to have kidnapped and sold one of his brothers of the Children of Israel - what is the law?" They replied "That thief shall die." The Roman King then declared that the sages' lives were forfeit, and they were put to death on behalf of their forefathers, Yoseph's brothers.When Yosef was sold only nine brothers were present (Reuven had returned home and Binyamin did not participate). Why were ten sages killed? ANSWER: According to the Midrash the brothers had agreed not to reveal to Yaakov the whereabouts of Yosef and had made Hashem a party to the agreement (see Rashi, Bereishit 37:33). The Roman King thus calculated that ten (counting Hashem) had cooperated in the kidnapping; and therefore he killed ten sages. Commentaries ask why Rabbi Akiva was among the ten sages killed since he was a descendant of converts and his ancestors had taken no part in the kidnapping. The answer given is that Rabbi Akiva was punished on behalf of Hashem, who participated in the kidnapping by not revealing to Yaakov the whereabouts of Yosef. The words "Vechol ma'asar" are an acronym for "Veyadoo Kulam" - "let it be known to all" - "Lamah Meis Akiva" - "the reason for the death of Akiva," - "Shehaya Ro'eh" - "who was a shepherd of - "bakar vatzon" "cattle and sheep." The pasuk continues "kol asher ya'avor" - "all those who died" (literally "went under") - "tachat hashavet" - "represented one of tribes (the shevatim)." But Rabbi Akiva had no relationship to the tribes, so why was he killed? We must conclude that "ha'asiri" - "the tenth" sage, i.e. Rabbi Akiva - was "Kodesh laHashem" - martyred on behalf of Hashem.

QUESTION: Why was Rabbi Akiva selected to be martyred on behalf of Hashem? ANSWER: The Gemara (Pesachim 22b) says that Shimon Ha'amsuni had a practice of interpreting every occurrence of the word "et" in the Torah to mean a reference to something additional. When he reached the pasuk, "Et Hashem Elokecha tira" - "Hashem your G-d shall you fear" (Devarim

10:20), he stopped because what could there be in addition to G-d? Afterwards, Rabbi Akiva interpreted that the word "et" means to include talmidei chachamim - Torah scholars. Since it was Rabbi Akiva who equated Torah scholars with Hashem, he was selected on behalf of Hashem.

The Gemara (Berachot 61b) says that while Rabbi Akiva was being put to death, he recited the Shema, and when he said the word "echad" he expired. A voice emanated from heaven and said, "Lucky are you Rabbi Akiva that your soul 'went out' with 'echad.'" In light of the above, the voice also meant "Lucky are you Rabbi Akiva that your soul went out on behalf of 'echad' Hashem - the One and only One."

"It and its exchange shall be holy... these are the commandments which G-d commanded Moshe... on Mount Sinai." (27:33-34) QUESTION: What is the connection between the laws of temurah (an exchange animal) and Mount Sinai? ANSWER: Hashem originally gave Moshe the ten commandments engraved on two tablets of stone. When Moshe came down from heaven and saw the golden calf, he broke the tablets. Hashem told Moshe to hew out a second set of tablets in exchange and bring them up to the mountain of Sinai. Thus, the second set of tablets were like a temurah (exchange) for the first set of tablets. According to the Gemara (Bava Batra 14b) both sets of tablets were holy and placed together in the Ark. From the holiness of the two sets of tablets given on Mount Sinai, we can also learn that both the originally sanctified animal and the exchange animal are holy.

"These are the commandments that G-d commanded Moshe to the Children of Israel on Mt. Sinai." (27:34) QUESTION: The Gemara (Megillah 2b) derives from the words "eileh hamitzvot" - "these are the commandments" that a prophet cannot add anything to Torah. If so, the Gemara asks, what right did the prophets have to add to the alef-beit the final letters Manzpach (Mem-Nun-Tzadik-PehChof)? The Gemara answers that this is merely the reinstating

of something forgotten.Why did they find it necessary to reinstate the letters Manzpach (Mem-Nun-Tzadik-Peh-Chof)? ANSWER: According to the Yalkut Shimoni (Bereishit 12:64) there are five letters which are used twice in a phrase or word to indicate an expression of redemption. With a double "Chof" Hashem redeemed Avraham from Ur Kasdim and said to him "Lech Lecha Mei'artezacha" - "go for yourself from your land" (Bereishit 12:1). With a double "Mem" Yitzchak was redeemed from the hands of the Philistines who said to him, "Leich Mei'imanu" - "Go away from us [for you have become mightier than we]" (Bereishit 25:16). With a double "Nun" Yaakov was saved from the hands of Eisav when he prayed "Hatzileini Nah" - "Rescue me, please, [from the hands of my brother from the hand of Eisav]" (Bereishit 32:12). With a double "Peh" the Jewish people were redeemed from Egyptian bondage, as Hashem said "Pokoid Pokadeti" - "I have surely remembered you [and what is done to you in Egypt]" (Shemot 3:16). With the double "Tzadik" Hashem will ultimately redeem the Jewish people through Mashiach, as the prophet says, "Tzemach Shemoi U'mitachtav Yitzmach" - "Behold a man whose name is Tzemach and who shall grow up out of his pla[and he shall build the temple of G-d]" (Zechariah 6:12). After many years of exile and oppression by the nations of the world, the Jewish people started to forget about the coming of Mashiach and began to think that they were destined to remain in exile forever. Therefore, to awaken them, the prophets reinstated Manzpach (Mem-Nun-Tzadik-PehChof) to make them aware that He redeemed our ancestors in the past and He will speedily send Mashiach and the complete redemption.

The prophet says "Miknaf Ha'aretz Zemiras Shama'nu Tzvi Latzadik" "From the uttermost part of the earth, have we heard songs, glory to the righteous" (Isaiah 24:16). In light of the above, the prophet's message can be explained as follows: The word "Miknaf" has all the letters of "Manzpach (Mem-Nun-Tzadik-PehChof)" except the "Tzadik." From the four redemptions alluded to by the letters of the word "Miknaf" which the world has already experienced, we hear songs that there will also be "tzvi" - glory - "Latzaddik" - to the

redemption alluded to in the letter "Tzadik" - the coming of the righteous Mashiach speedily in our time.

"These are the commandments that G-d commanded Moshe to the Children of Israel on Mt. Sinai." (27:34) QUESTION: The Gemara (Megillah 2b) derives from the words "eileh hamitzvot" - "these are the commandments" that a prophet cannot add anything to Torah. If so, the Gemara asks, what right did the prophets have to add to the alef-beit the final letters Manzpach (Mem-Nun-Tzadik-PehChof)? The Gemara answers that this is merely the reinstating of something forgotten.Why does the Gemara list the letters Manzpach (Mem-Nun-Tzadik-Peh-Chof) in that order and not in their proper order according to the alef-beit (Chof-MemNun-Peh-Tzadik))? ANSWER: In Hebrew the prophets are referred to as "tzofayich" - "Your watchmen" (Isaiah 52:8). Since it was the prophets who reinstated these letters to the alef-beit, they are listed in this way so that the word "tzofayich" is alluded to by the last three letters.

Alternatively, according to this order the "Mem-Nun" together add up to 90, which is also the value of the "Tzadik," and the "Peh-Chof" add up to 100. Thus, these five letters have the same numerical value as "[Hashem] Melech" - "G-d is the King" - 90 - "[Hashem] Molach" - "G-d was the King" - 90 - and "[Hashem] Yimloich" - "G-d will be the King [for ever]" - 100.1

The "Tzadik" is for "Tzemach," which refers to the redemption through Mashiach. According to the Gemara (Sanhedrin 98b) his name will be Menachem, which has the same numerical of 138 as does "Tzemach". (See Ibn Ezra, Zecharia 3:8.) It is common practice for the most venerable of a group to be seated in the middle (see Gemara Megillah 21b). Therefore the redemption through Mashiach, the greatest redemption of all, is in the middle, flanked by the other redemptions.

In the alef-beit the letters Alef-Tes correspond to the numbers 1-9, and YudTzadik correspond to 10-90. The letters Kuf-Tav correspond to 100-400 and

the final letters Chok, Mem, Nun, Peh, Tzadik correspond to the numbers 500-900, forming a complete sequence of 100's (see Sukkah, 52b Rashi). Thus, with these letters, the cycle of the alef-beit is complete and comes back to "Alef", which represents "Alufo Shel Olam" - "the One and Only Master of the Universe" - alluding to "Ani rishon ve'Ani achron" - "I am first and I am last" (Isaiah 44:6).

"These are the commandments that G-d commanded Moshe to the Children of Israel on Mount Sinai." (27:34) QUESTION: To show that the Torah never ends, it is customary to connect the end with the beginning. In the instance of Chumash Vayikra, what is the link between the conclusion "behar Sinai" and the beginning "Vayikra el Moshe"? ANSWER: One of the reasons that the opening word of Chumash Vayikra is spelled with a small "Alef" is the following: Hashem's prophecy to Bilaam begins with "Vayikar" - without an Alef - implying a chance encounter, that while Hashem had a reason to speak to him, He did not do so lovingly (see Bamidar 23:4). In his profound humility, Moshe wished to describe Hashem's revelation to him with the same subdued word ("vayikar") used for Bilaam - without an "Alef" - but Hashem instructed him to include the "Alef" as an expression of affection. Too humble to do so wholeheartedly, Moshe wrote a small "Alef" (Ba'al Haturim). One may wonder how Moshe reached his unequaled humility. The opening statement of Pirkei Avot is: "Moshe kibeil Torah miSinai" - "Moshe received the Torah from Sinai." The Lubavitcher Rebbe questions that grammatically it should have stated, "Moshe received the Torah al Sinai - on Sinai." Therefore, he explains that the word "Torah" is derived from the word "hora'ah" - teaching and guidance (see Zohar Vol. 3, 53b), and the Mishnah is conveying that Moshe received Torah - a guiding lesson - from Sinai on the subject of humility. As Hashem was preparing to give the Torah, the big mountains conceitedly exclaimed, "Due to our prominence, the Torah should be given on us!" Hashem disregarded them and chose Sinai, which was the lowest of all the mountains, thus emphasizing humility, a necessary prerequisite for Torah. Consequently, because of "behar Sinai" - the giving of the Torah on Mt. Sinai - Moshe surmised the importance of humility and wrote "Vayikra" with a small "Alef".