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Rabbi Binyomin Adler
Shabbos Taam HaChaim
Vayikra 5773
Shabbos in the Parasha
Performing HaShems will with our will
I ntroduction
This weeks parashah discusses the karbanos, sacrifices that the Jewish
People were required to bring when the Mishkan and the Bais HaMikdash
were in existence. The essence of a sacrifice is the ratzon, the will that one
has when offering the sacrifice to HaShem. It is said (Vayikra 1:3) im olah
karbano min habakar zachar tamim yakrivenu el Pesach ohel moed yakriv
oso lirztono lifnei HaShem, if ones offering is a burnt-offering from the
cattle, he shall offer an unblemished male; he shall bring it to the entrance
of the Tent of Meeting, voluntarily, before HaShem. Rashi cites the
Gemara that states that the word lirztono teaches us that if one does not
wish to offer the obligatory sacrifice, he is beaten until he declares that he
wants to bring the offering.
HaShems speech is His will
Let us understand what this means When the Jewish People prepared to
receive the Torah at Sinai, they declared naaseh vinishma, we will do and
we will listen. Nonetheless, the Gemara (Shabbos 88a) states that HaShem
held the mountain over their heads and proclaimed, accept the Torah and
if not, you will be buried here. It appears that despite the Jewish Peoples
willingness to accept the Torah, it was still necessary for them to be
coerced to accept the Torah. There are various explanation offered to
resolve this paradox (See Tosfos Ibid; Maharal Tiferes Yisroel 32).
Perhaps the idea that is expressed in the Gemara can be explained with the
following statement. The Mishna in Avos (5:1) states that the world was
created with ten utterances. Although HaShem could have created the
world with one utterance, he chose to create the world with ten utterances
so that the wicked people, who destroy the world that was created with ten
utterances, could be punished, and the righteous, who sustain the world
that was created with ten utterances, could be rewarded. The Ramban
writes that when it is said that HaShem uttered that something should
come into existence, it means that HaShem willed that something should
exist. Thus, HaShems utterance was, so to speak, His will.
Ten utterances are revealed in Ten Commandments
Hashem created the world for the sake of the Jewish People and for the
purpose of having the Jewish People study the Torah. Thus, HaShems
will was for the Jewish People to study His Torah. Nonetheless HaShem
uttered ten utterances regarding creation, and in a similar vein, writes the
Sfas Emes, HaShem uttered Ten Commandments at Sinai. The Sfas Emes
explains that the ten utterances of creation were concealed, whereas the
Ten Commandments were the revelation of those ten utterances. The
Jewish People, by declaring we will do and we will listen, were
revealing the ten utterances so creation. Yet, HaShem sought to
demonstrate that their willingness to accept the Torah was only a mirror of
HaShems will in this world. Thus, when we refer to someones will, we
are ultimately tracing that will to what HaShems will is for the world. A
person who is required to offer a sacrifice must acknowledge that he is
performing HaShems will. One who finds it difficult to express this
recognition is coerced, similar to the raising of the mountain, to express
this acknowledgment of HaShems will. In truth, the offering of a sacrifice
is merely a microcosm of a persons life, where if one does not
acknowledge HaShems will voluntary, HaShem will, heaven forbid,
coerce the person to accept His will in ways not to the persons liking.
The Shabbos Connection
This concept of accepting HaShems will is manifest on Shabbos, where
we constantly supplicate HaShem to be appeased with our Shabbos
observance. The requirement that we observe Shabbos was not given to us
a choice, yet we still make choices regarding our level of observance and
how much time we spend preparing for Shabbos. It should be HaShems
will that we acknowledge His will and perform His will, and that we
observe Shabbos with great joy and love for HaShem.
Shabbos in the Zemiros
Eishes Chayil
Composed by Shlomo HaMelech in Mishlei
- , she made for herself luxurious
bedspreads; linen and pure wool are her clothing.
We have already mentioned how the passages of Eishes Chayil allude to
Shabbos. In this verse we find a fascinating allusion to Shabbos. The word
veargaman, purple, is an acrostic for the words agur man, manna was
stored. The Medrash states that HaShem blessed Shabbos that a double
portion of manna fell for the Jewish People in the Wilderness, and
HaShem sanctified the Shabbos that manna did not fall on Shabbos. Thus,
the Jewish People stored manna on Friday in honor of Shabbos. By
applying the rules of at bash, where aleph is taf, beis is shin, etc. the word
veargaman equals in gematria exactly to the word Shabbos. This is truly
amazing, and is another proof to the statement of the Gemara that there is
nothing that is not alluded to in the Torah.
Shabbos in Tefillah
The Angels Speak Articulately In The Holy Tongue
Bisafah verurah uvinimah, with clear articulation, and with sweetness. The
Eitz Yosef writes that the words bisafah verurah equal in gematria the
words lashon hakodesh, the Holy Tongue, as the Holy Tongue is a clear
language. This idea is in accordance with a statement of the Gemara
(Shabbos 12b) that the angels do not understand Aramaic. It would follow,
then, that the desired language of the angels is the Holy Tongue.
Shabbos Stories
Seeing The Angels On Friday Night
The Baal Shem Tov once visited Lemberg and stayed with his relative, the
Gaon, Rabbi Chaim HaKohen Rappaport, the rabbi of the city. It was the
custom of Reb Chaim to pray in the town synagogue. Reb Chaim was a
great and famous rabbi and he was not a follower of the Baal Shem Tov
and did not appreciate his new Chasidic movement.
The Baal Shem Tov asked for permission to pray with a separate minyan
of the towns Chasidim. Reb Chaim agreed, but with the condition that his
guest, the Baal Shem Tov, not pray a long Friday night service - as he
usually did - as this would delay the Sabbath meal if they had to wait for
him.
The Baal Shem Tov agreed to this request. In actuality, however, the Baal
Shem Tov could not control his ecstatic davening, so the Baal Shem Tov
prayed for a long time, and thus arrived late at the rabbis house. Reb
Chaim was waiting for his guest to arrive. When the Baal Shem Tov
finally arrived, the rabbi began with Shabbos Zemiros, and he continued
the meal without saying anything about the Baal Shem Tovs lateness,
which contradicted their agreement.
When the meal was over, the Rebbetzin asked her husband, Why didnt
you rebuke the Baal Shem Tov regarding his tardiness? How could I
rebuke him? the rabbi responded. The Talmud states that on Friday night
two angels accompany a person back home from the synagogue. When the
Baal Shem Tov entered, I actually saw the two angels entering with him! I
certainly always believed what the Talmud said regarding the angels.
Now, however, I actually saw them! That shows what my level is
compared to the level of the Baal Shem Tov. Tell me, then, how could I
say anything to him?
Shabbos in Navi
Shmuel I Chapter 31
Despising The Profane And Embracing The Holiness Of Shabbos
In this last chapter of Shmuel I, we learn about the tragic deaths of Shaul
and his sons. The Plishtim found Shauls corpse and they cut off his head
and stripped him of his battle gear and they placed his gear in the temple
of Ashtaros and they hung his remains upon the wall of Baisshan. The
inhabitants of Yaveish Gilad heard what the Plishtim had done to Shaul
and during the night they took the remains of Shaul and his sons and
brought them back to Yaveish and they burned them there. They then took
the bones of Shaul and his sons and buried them under the tamarisk tree
and then they fasted for seven days. It is fascinating that Shaul told his
arm-bearer to stab him so that the Plishtim, who were uncircumcised,
should not stab him and make sport of him. Shaul was so holy that he only
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feared that unholy people would be the cause of his death. We should
approach Shabbos in the same fashion, with the realization that despite all
the impurities we may have encountered during the week, Shabbos is holy
and can purify us.
Shabbos in Agadah
The Torah was given on Shabbos
The Pinei Menachem writes that the Gemara (Shabbos 86b) states that all
opinions concur that the Torah was given on Shabbos. This means, writes
the Pinei Menachem, that the power of Shabbos is an aid. Furthermore, the
Sfas Emes writes that the reason Moshe added a day for the preparation of
receiving the Torah was so that the Torah should be given on Shabbos.
Shabbos in Halacha
Summary Of Laws Of Insulation
One can wrap a pot in heat-retaining material Erev Shabbos. One can then
uncover and re-wrap the pot on Shabbos. Nonetheless, one is prohibited
from insulating a pot on Shabbos. If the food is transferred to a kli sheini,
he can then insulate the food in a heat-retaining materiel. When necessary,
one can wrap even a kli rishon in a heat-retaining material after it has
cooled down below yad soledes bo (110F).
Shabbos Challenge Question
Last week we posed the question: why would it be permitted to cry on
Shabbos? The Pinei Menachem writes that the Chiddushei HaRim said that
on Shabbos one is permitted to engage in repentance, even if it brings a
person to depression and tears. The reason for this is because it is said
(Devarim 10:16) umaltem eis arlas livavchem, you shall cut away the
barrier of your heart. We find (Shabbos 130a) that the mitzvah of milah,
circumcision, overrides the prohibition of Shabbos. Shabbos itself is an aid
for repentance and the word Shabbos is an acrostic for the words Shabbos
bo tashuv, on Shabbos you shall repent.
This weeks question is: why do we ask HaShem to forgive our sins
specifically on Motzai Shabbos? If you have a possible answer, please
email me at ShabbosTaamHachaim@gmail.com and your answer will be
posted in next weeks edition of Shabbos: Taam HaChaim.
Shabbos: Taam HaChaim Vayikra 5773 Rav Avraham Yehoshua Heshel
of Apt, the Ohev Yisrael (1755-1825). He learned under Rav Elimelech of
Lizhensk and Rav Yechiel Michel of Zlotchov. In 1800 he accepted the
post of Rabbi of Apta. Although he held many other rabbinic positions, to
the chasidim he remained always the Apter Rav. He lived his last years in
Medzibuz, the birthplace of the Baal Shem Tov.
Rav Shneur Zalman Ashkenazi of Lublin, Rav of Polotzk, Lublin; author
of Toras Chessed (1830-1902).
Rav Reuven Yosef Gershonowitz, the tzadik of Ofakim, rosh yeshiva of
Yeshiva of the Negev. (1915-1995)
Rav Tzvi Elimelech Spira (1841-1924). Born to Rav Dovid of Dinov, son
of Rav Tzvi Elimelech of Dinov (the Bnei Yissaschar), he became very
close to Rav Chaim, the Sanzer Rav, at a very early age. At the age of 16,
he married Sarah Horowitz, a great-granddaughter of Rav Naftali Tzvi of
Ropshitz. He was appointed Av Beis Din of Bluzhov. In 1874, with the
passing of his father, his older brother, Rav Naftali Hertz, became Rebbe
of Dinov, but with his passing a few years later, most of the Chasidim
followed Rav Tzvi Elimelech.
, , '
New Stories
New Stories Vayikra 5773
A Holy Toothless Jew
A Russian Jew once struck up a conversation with his seatmate on a bus in
Eretz Yisrael, and in the course of the conversation, described himself as a
Yom Kippur Jew. His seatmate immediately thought that he meant that he
went to shul only once a year on Yom Kippur. However, the Russian Jew
explained to his new friend that he was referring to something else.
He was a soldier in the Russian army following WWII. In order to avoid
serving on Yom Kippur, every year he would feign illness. Each Yom
Kippur, he would show up at the army doctor and moan over his
"toothache" and beg to have his tooth pulled. After his tooth was pulled, he
was freed from his duties for the rest of the day. The Russian Jew flashed a
toothless smile to his seatmate, and said, "I was in the army for six years
and I lost six teeth this way, but at least I never worked on Yom Kippur."
(Meoros Daf Yomi)
Spared From The Fire
One day, a fire began on the street where the home of the Chofetz Chaim
was located. The fire was spreading quickly, and all the houses in its path
were in danger of being burned down. All of the houses' residents began
frantically gathering their most valuable possessions, and prepared to
vacate their houses. The Chofetz Chaim, who was already an elderly man,
sat in his chair amidst the turmoil, deep in thought. His family was puzzled
by his behavior, but the Chofetz Chaim continued to sit and think with an
anxious expression on his face, ignoring the tumult around him.
Fifteen minutes passed, and the Chofetz Chaim suddenly breathed a sigh
of relief. He quickly arose from his chair, and walked toward the corner of
his house, where a high shelf was situated. He stood on a chair to reach it,
and took down a small watch. He then gathered his other possessions, and
joined his family in vacating the house.
When his family questioned him, he clarified the reason for his mysterious
behavior. "A yeshivah bochur had asked me to keep his watch in my
house. Baruch Hashem, I found it; there's a specific mitzvah to guard
anything given to one for safekeeping."
His family and students were astounded at his answer. During a time of
crisis, when most people react with fear and panic, the Chofetz Chaim's
first instinct was to save a yeshivah bochur's watch! (Stories My
Grandfather Told Me)
Rav Yehoshua Leib Diskin Has A Rosh Chodesh Scare
Rav Refoel Katzenelbogen told the following story. One night Rav
Yehoshua Leib Diskin came home in tears. His wife asked him what was
wrong and he said that it was Rosh Chodesh and he forgot to say Yaaleh
V'Yavo by Maariv.
The Rebbetzin said to him that if he forgot Yaaleh V'Yavo he must be
sick. Sure enough she took his temperature and indeed he was burning up
with fever.
Rav Yehoshua Leib immediately stood up and said three times, "Ner
LRagli Devarecha V'Ohr L'Nisivasi". Then he turned to the Rebbetzin and
said Boruch Hashem, now I feel much better. (Achas SHo'alti Al
HaTefila)
Rav Betzalel Stern & The TV Antennas Of The Spanish Inquisition
After being asked a question about television Rav Betzalel Stern, the Rov
of Melbourne Australia after the Holocaust, lashed out at this "vessel of
tumah" whose fire devours young and old with no way of extinguish it.
He told a story that happened during the Spanish Inquisition. One
Shabbos afternoon the head of the Inquisition came to complain to the
Spanish King. He said that not only do there arrogant Jews disobey the
King by practicing their religion in secret, but they even have the nerve to
reside right next to the King's palace!
"Can you prove that? asked the King. "Sure", said the Inquisitor. "With
the King's permission can we go out onto the porch and I can show with a
quick glance which homes belong to practicing Jews." They proceeded to
the porch and the inquisitor took a quick scan of the surrounding homes.
"My dear King", he said. "Today is a very cold day. You will see that
almost every house has smoke coming from the chimney from the burning
fireplaces. Yet look here and there and you will see a few homes without
any smoke coming out from the chimney in accordance with the Jewish
prohibition of lighting a fire on Shabbos. Those must be homes of Jews
still loyal to their tradition!" And so it proved to be...
Similarly, said Rav Stern, when I walk around Melbourne, a quick glance
at the chimney can tell me right away if the home is occupied by a Jew
still loyal to his religion. Those homes whose roof does not have a TV
antenna perched upon it must be occupied by true Shomrei Torah
UMitzvos!
Reb Elchonon Wasserman Bows Out
In Teves 1923, there was a meeting of the Central Council of the World
Agudas Israel in Breslau, Germany. Important rabbanim and community
leaders of many countries attended the meeting. Among those present was
R' Elchonon Wasserman, a talmid muvhak of the Chofetz Chaim and the
Rosh Yeshivah of Baranovich, who was famed for his purity and tzidkus.
Crowds of people surrounded the rabbanim, hoping to catch a glimpse of
the famous Gedolim. R' Elchonon, whose countenance radiated kedusha
was particularly sought out by the crowd.
In the course of the conference, a highly secret matter was brought up for
discussion. The chairman of the conference, Rabbi Jacob Rosenheim,
requested that anyone present who had not been specifically invited to the
meeting should leave the room for a short while. Almost everybody
complied with the request, but a few remained. The chairman stood up
again and announced that he is ready to call in ushers to forcible remove
those who were not invited.

Silence reigned in the hall, but no one moved. The chairman repeated his
request for a third time. Suddenly, R' Elchonon stood up and quietly began
leaving the room. Others followed, and soon only the invited participants
remained. R' Elchonon then returned to his seat. Those present at the
meeting could not hide their awe of R' Elchonon's humility.
Rav Yehoshua Leib Diskin's Father Brings Him A Distinguished
Guest
Rav Nota Fraind heard this story from Rav Eliyahu Solomon who heard it
from Rav Moshe Yalis who was the gabbai of Rav Yehoshua Leib Diskin.
Rav Yehoshua Leib told his gabbai Rav Moshe that he wants to pay him
for his services. Rav Moshe said he did not want monetary compensation.
Instead his only request is that whenever he asks Rav Yehoshua Leib the
reason for something he will answer him. Rav Yehoshua Leib agreed.
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One morning Rav Moshe saw that Rav Yehoshua Leib was particularly
happy, and he asked him why. Rav Yehoshua Leib said since I promised to
answer you I am forced to keep my promise.
"I was learning Zohar", said Rav Yehoshua Leib, "and I came across a
very difficult sections that I could not understand. I began to cry. I then
saw my deceased father before me and another man with him. My father
asked me why I am crying. I told him that I do not understand a passage in
the Zohar. My father turned to the man with him and said that he is Rebbi
Shimon bar Yochai and he will tell you the pshat, and he did so." This,
said Rav Yehoshua Leib is the reason why I look so happy. (Chayei Olam
Nota)
Rav Chaim Berlin: Learning Is Great, But A Real Shofar Is Better
One year during Rav Chaim Berlin's tenure as Rov in Czarist Moscow, a
crack was found in the Shofar they had been planning to use for Rosh
HaShana. Being the only one the Kehila had it looked like they would
have Rosh HaShana without Tekios. The night of Rosh HaShana a deeply
pained Rav Chaim Berlin decided he will do what he can with the
resources he has so he spent the night deeply immersed in the Halachos of
Shofar.
The next morning with a heavy heart he trudged to Shul for a Rosh
HaShana without the blast of a Shofar to help his brethren merit a good
year. How shocked was Rav Chaim Berlin when he saw a man riding a
wagon decorated by all sorts of exotic horns hanging from it. As he
approached the wagon the driver jumped out and started running towards
him with a Shofar in his hands.
It turned out the driver had stolen the Shofar from a Shul in order to
decorate his wagon. When he saw Rav Chaim Berlin he got nervous that
he would call the police and he gladly gave it to him wiping the guilt from
his hands. That year in Moscow the moving sounds of the almost elusive
Shofar shook the hearts of the people together with the Kisei HaKavod
Have a wonderful Shabbos and a Good Chodesh
Prepared by Rabbi Binyomin Adler.
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Rabbi Yitzchok Adlerstein
Maharal's Gur Aryeh
Water, Lowered and Raised(1)
All your minchah offerings should be salted. You should not desist from
putting the salt of G-ds covenant upon your minchah offering. Offer salt
upon all your offerings.
Rashi: The salt covenant is sourced in the six days of Creation. When the
upper and lower waters were separated from each other, the lower waters
were promised that they would also have a chance at elevation. They
would be offered on the altar as salt, as well as during the water-libation of
Sukkos.
Maharal: Both opportunities had to be promised to the lower waters to
mollify them. Using salt on offerings does indeed give a place to the
primordial waters on the altar. Salt is, after all, a major component of sea
water.(2) Yet it seems somewhat roundabout to include a water derivative
rather than pouring water directly on the altar. The water-libations of most
of the nights of Sukkah afford the opportunity for the direct application of
water.
Once the nissuch hamayim ceremony is in place, however, we should
wonder why salt is then needed at all? Water has its day in the sun, at least
during the holiday of Sukkos!
Inspecting the variety of offerings on the mizbeach, we quickly arrive at an
answer. We can place all korbanos under two major headings: foods and
drinks. The food-korbanos include meat and flour products; the many
wine-libations are drink-offerings. The primordial waters have a share in
both types of korban. Salt is brought with the food-korbanos, while the
nisuch hamayim corresponds to the drink-offerings.
Another reason for the dual role of water is the complete dissimilarity of
the ocean water components. Salt is a solid; the fresh water that remains
when salt is extracted is a liquid. Solids and liquids strike us as opposites
particularly in reference to salt and water. Water speaks to us as an enabler
of plant growth. Whatever potential life lies dormant in the earth requires
water to move it to sprout and flourish. Salt, the other component of sea
water, does the opposite. It tends to stifle plant life, to desiccate it and rob
it of its vitality. In explaining our topic, Ramban argues that the salt-
covenant includes multiple midos of Hashem, which are symbolized by the
separate utilizing of the salt and water components.
There is more. As we said earlier, salt and water not only act differently,
they can be seen as polar opposites. Korbanos point to the Oneness of
Hashem; it is that recognition that prolongs the days of man, as Chazal
tell us(3). Only within Hashem are true opposites united. Only His
absolute Oneness brings together everything that seems disparate and even
contradictory. Uniting salt and water on the same altar is perfectly
consistent with what avodas hakorbanos attempts to do.
Yet another perspective. It is a truism that everything, one way or another
tends towards elevation. The division and suppression of the lower waters
by Hashem Himself! is inconsistent with this spiritual law. This is the
reason why those waters balked at being fixed in the lower, earthly
world, until Hashem promised that they would have a place on the
mizbeach. Essentially he told them that the way to elevation is to sustain
demotion! By lowering themselves, they ironically best positioned
themselves for promotion to a yet higher place.
This irony flows from Hashems practice of preferring the lowly and
downtrodden. The gemara(4) comments on the animals that are offered on
the altar. It argues that no birds are as relentlessly pursued as are
turtledoves and young doves. No animals are attacked as constantly as
oxen, sheep and goats. Hashem chose those species specifically because
they are victimized, because they are at the bottom of the pecking order.
This is not simply a choice of the underdog for its own sake. Rather, it is a
preference for things that are not as mired in the earthly. The animals that
push their way to the top of the dominance pyramid may seem to be
elevated, but the opposite is really the case. Those that are wildly
successful in the affairs of this world show themselves to be truly part of
it. Those that are not so successful and powerful are not as fully engaged
with this world. They are somewhat detached from it, and not as coarsely
physical as the others. This makes them much better candidates for
spiritual elevation on the altar.
The forced separation of some of the primordial waters from the upper
ones may seem insulting, a sign of essential insignificance. The reality is
that it was the opposite. Assuming a less inviting, less prominent position
is what allowed those waters to ascend the altar of Hashem.
This is only an illustration of the general rule. You begin to be able to
transcend the limitations of this physical world by minimizing your
essential connection to it, by curtailing its hold over you.
1. Based on Gur Aryeh, Vayikra 2:13; Shemos 20:22; Gevuros Hashem
chap. 55
2. We can assume that the waters that covered the face of the earth were
salty ocean waters, just as they continued to be even after land masses had
pushed them aside.
3. Mechilta 11
4. Bava Kama 93A
Rabbi Oizer Alport
Parsha Potpourri
Parshas Vayikra Vol. 8, Issue 23
In honor of the 22nd birthday of Moch Mr Amram Ilan ben Barou'h
' ) 1:1 (
Parshas Vayikra teaches the laws governing several of the offerings that
were brought in the Beis HaMikdash. However, in addition to introducing
us to this new topic, this week's parsha is unique in that there is an ancient
custom for children who are beginning to learn Chumash for the first time
to start with the study of Parshas Vayikra, which is difficult to understand.
Instead of the esoteric subject of sacrifices, wouldnt it make sense to
begin with episodes from Sefer Bereishis with which the children are
familiar and to which they can relate more easily?
The Medrash (Vayikra Rabbah 7:3) cryptically comments that because the
offering of sacrifices restores and enhances ones purity, it is appropriate
for young children, who are naturally pure, to begin their studies here.
However, Rav Shimshon Pinkus questions this explanation. Although the
students and the subject matter may share similarities, what value can
there be in teaching these concepts to young children who are incapable of
grasping the intricate laws and underlying ideas behind the various
offerings?
Rav Pinkus elucidates the Medrash's explanation with an analogy to a case
of a simple villager who amasses enough money to purchase his first
automobile. Excited to show off his new purchase, he drives it everywhere
until one day, it suddenly refuses to move. Stunned and baffled by this
turn of events, he turns for advice to a more sophisticated acquaintance,
who advises him to refill the gas tank.
In his ignorance, the villager argues that enough damage has been done
through his prized possession ceasing to function. Adding dirty, smelly
water to the vehicle could only make the bad situation worse. His friend
patiently explains that because the villager didnt produce the car, he is
incapable of understanding how it works. The manufacturer, who is
intimately familiar with its every last detail, has made it known that only
foul-smelling gasoline is capable of enabling it to continue functioning
properly.
Similarly, even the most experienced educator lacks the ability to fully
comprehend the neshama (soul) of a child due to the simple fact that he
didnt make it. Hashem, Who inserts each precious soul into a Jewish child
and possesses the unique understanding of its inner workings, has declared
>:\D up trcdk trcd ihc 5
that the essence of the soul is its pure source from just underneath His
Throne of Glory. As such, He recognizes that the fuel so vital to the
successful growth and nourishment of the neshama is the pure study of
sacrifices.
Alternatively, Rabbi Chaim Zvi Senter suggests that the reason for the
practice of introducing children to Torah study with the subject of
sacrifices is to teach them early on that a vital and critical component of
Judaism is the need to sacrifice. Whether it involves sacrificing our hard-
earned money to share it with the less fortunate, sacrificing our valuable
time in order to pray and do mitzvos, or sacrificing potential pleasure by
abstaining from forbidden but tempting foods, it is essential that an
observant Jew be willing to give up things that he cherishes and desires in
order to fulfill Hashem's will.
This philosophy stands in stark contrast to the contemporary attitude that a
person has the right to selfishly pursue his own personal happiness and
immediate gratification at all costs, unencumbered by a concern for others.
In order to inculcate Jewish children with the appropriate perspective and
value system, we therefore specifically begin their study of Torah by
teaching them the concept of sacrificing personal comfort and possessions
for the sake of Hashem.
) ' 3:16 (
Last week we concluded Sefer Shemos, which revolved around the Exodus
from Egypt, the giving of the Torah at Mount Sinai, and the construction
of the Mishkan. This week we begin Sefer Vayikra, which deals largely
with the laws pertaining to the Mishkan and the Kohanim who served
therein.
Parshas Vayikra introduces us to a number of the various Korbanos which
were offered in the Mishkan and their pertinent laws. One of the sacrifices
is the Korban Shelamim (Peace-Offering). In discussing the laws of a goat
which is brought as a Peace-Offering, our verse requires the Kohen to burn
all of its choicest parts on the Altar.
Interestingly, the Rambam writes (Hilchos Issurei Mizbeach 7:11) that this
requirement wasnt specific to the Korban Shelamim. He derives from our
verse that for the performance of every mitzvah, from the selection of
which animal to offer as a sacrifice to the food and clothing donated to the
poor, a person should use his finest possessions.
This concept is illustrated in the following story. One of the Gerrer
Rebbes, the Imrei Emes, was once approached by one of his chassidim,
who lamented that he had lost his tefillin. As tefillin are quite expensive,
the man was worried that it would take him quite some time to save up the
money to purchase a new pair.
Much to the chassids relief, the Imrei Emes immediately took out a pair
of tefillin to loan him until he was able to buy a new set. After giving him
the tefillin, the Rebbe asked him to take extra precaution in protecting
them. He explained that he had inherited this special pair of tefillin from
his saintly father, the Sfas Emes.
After the chassid left, overjoyed about the change in his fortune, one of the
close disciples of the Imrei Emes asked him why he was willing to part
with such an irreplaceable and holy family heirloom when he could have
easily attained a simple set of kosher tefillin to lend him. The Rebbe
responded by quoting the words of the Rambam, who teaches that we must
be willing to give up our most valuable possessions for the sake of
Hashems mitzvos.
After studying the inspiring stories of our forefathers in Sefer Bereishis
and of their salvation from Egypt in Sefer Shemos, many people find it
difficult to relate to the esoteric subjects discussed in Sefer Vayikra.
Although the Rambam rules that the concept of using our choicest
possessions applies to all mitzvos, perhaps one of the reasons it is taught in
reference to the Korban Shelamim is to remind us that these sections of the
Torah can be equally applicable to our daily lives.
Just as we wear our nicest clothing to a wedding and set the table with our
finest china when hosting important guests, so too does the Torah teach us
that this approach should carry over to spiritual matters, as we proudly use
our most precious possessions to serve Hashem and do His mitzvos.
Parsha Points to Ponder (and sources which discuss them):
1) The Gemora in Chagigah (27a) teaches that in the absence of the Beis
HaMikdash, the generous opening up of a persons table to serve the poor
and other guests serves in lieu of the Altar. As a persons table is
comparable to the Altar and the food consumed to a sacrifice, the Rema
rules (Orach Chaim 167:5) that just as every sacrifice required salt (2:13),
so too the bread eaten at a meal must be dipped in salt. Need the bread be
specifically dipped into the salt, or is it sufficient to sprinkle salt onto the
bread? (Piskei Teshuvos 167 footnote 40, Bishvilei HaParsha)
2) Rashi writes (4:22) that a generation whose leader sins and brings an
offering to effect atonement is praiseworthy. How can this be reconciled
which his earlier comment (4:3) that if the Kohen Gadol sins, it is
considered a communal sin which reflects badly on the people? (Meged
Yosef)
3) Why is the blood of an animal brought as a sin-offering placed on the
top of the Altar (4:30), but that of a bird brought as a sin-offering is
sprinkled on the bottom (5:9)? (Darash Moshe)
4) The Torah commands (5:23) a thief to return the item that he stole. If
somebody stole an esrog and returned it after Sukkos ended, did he fulfill
the mitzvah of returning the stolen object? (Pri Megadim Orach Chaim
656, Pischei Teshuvah Choshen Mishpat 363:1)
Answers to Points to Ponder:
1) The Piskei Teshuvos and Rav Elyakim Devorkas cite earlier sources
who write that the bread must specifically be dipped into the salt. They
explain that salt represents strict justice while bread symbolizes Divine
mercy. We therefore dip the bread into the salt so that Hashems mercy
should prevail. Other mystical sources write that sprinkling the salt on the
bread can cause poverty.
2) Rav Yosef Sorotzkin cites the Gemora in Berachos (34b), which relates
that when Rav Yochanan ben Zakkais son became deathly ill, he asked
Rav Chanina ben Dosa to pray on behalf of his son. When the prayers
were answered, Rav Yochanan remarked that if he had prayed the entire
day, he still would not have been successful. He explained that Rav
Chanina wasnt necessarily greater than him in his spiritual stature, but
rather Rav Chanina was comparable to a servant in the Kings palace who
may constantly enter at will, while Rav Yochanan was similar to a prince,
who may be more respected than the servant but isnt accustomed to
frequently enter the Kings palace. Similarly, although the generations
leader is more respected than the Kohen Gadol, it is the latter who
regularly serves Hashem in the Temple and can accomplish more with his
prayers. When the leader sins, the people arent as affected because they
arent as dependent upon his prayers, but because he is so respected, it is
very embarrassing for him to publicly admit his sin. When he does so, the
generation is considered praiseworthy. On the other hand, the people are
greatly dependent upon the prayers of the Kohen Gadol on their behalf,
and it is reflects upon the entire generation when he sins.
3) Rav Moshe Feinstein explains that an animal is brought by a wealthy
person, whose sins are caused by the fact that Hashem bestowed upon him
so many blessings that he came to forget their true Source (see Devorim
32:15). The blood of his offering is therefore sprinkled on top of the Altar
to remind him that he must look Heavenward in order to remember
Hashem and properly repent. The bird offering, on the other hand, is
brought by a pauper who cannot afford to bring an animal as an offering.
His sins emanate from his feelings that Hashem treated him unfairly in
denying him the resources to which he feels entitled. Looking upward will
not help him, as he remembers Hashem but has complaints against Him.
Rather, the blood of his offering is sprinkled on the bottom of the Altar to
remind him to focus on the earth and the very fact that Hashem keeps alive
to enjoy its blessings. Additionally, if he must look at others possessions,
we remind him to look at those who have even less than he does.
4) The Gemora in Bava Kamma (66a) rules that if somebody steals
chometz before Pesach, he may fulfill his obligation to return the stolen
object by giving it back to the owner after Pesach. Even though it
originally had monetary value but is now worthless due to the fact that it is
forbidden to benefit from chometz which belonged to a Jew during Pesach,
this type of damage isnt clearly recognizable, as the chometz still looks
the same as when it was stolen, and the Torah doesnt hold the thief
responsible for such indiscernible damage. The Pri Megadim maintains
that this law would also apply to a thief returning a stolen esrog after
Sukkos, and by doing so, the thief would fulfill his mitzvah of returning
the stolen object even though it is now almost worthless, since the damage
to its value isnt readily apparent. However, the Pischei Teshuvah
differentiates between the two cases. He suggests that the thief may return
the chometz after Pesach because it appears identical to other chometz
which didnt belong to a Jew during Pesach and from which it is
permissible to benefit. The only difference between the two types of
chometz the ability to use them cannot readily be discerned by the
naked eye. On the other hand, everybody knows that the value of an esrog
decreases sharply after Sukkos, and this is considered a form of damage
which is clearly recognizable, in which case the thief could not fulfill his
obligation by returning the esrog, but would instead need to reimburse its
owner for the monetary value that it had at the time of the theft.
Aish.Com - Rabbi Stephen Baars
Brainstorming With Baars
Nobody Wants Your Sacrifices
It's your wife's birthday. Her favorite flower is an orchid. Where you live,
Orchids run at about $15 a stem, so a bouquet is going to set you back
$150 at least.
You have a series of choices:
The florist has some week-old orchids he'll give you for $4 a piece.
Buy some wild flowers - $15 max.
6 >:\D up trcdk trcd ihc
Get her the great wrench set you've always wanted (at least it won't die
after a week).
Buy the $150 orchids.
Give her cash (you decide what amount) and let her make the tough
decisions.
Now for most rational people, isn't #5 the right answer? Didn't we evolve
out of the barter system so that we got what we wanted and didn't end up
with a dozen sheep and two pounds of potatoes when we sold the family
cow?
How is it that this ancient custom of guessing and agonizing over a present
for your Cousin George or your Aunt Bessie, whom you haven't seen in 10
years, still remains. Give them the cash.
Buying your wife a $1,000 pearl necklace may be a great sacrifice on your
part. But it is not going to do the trick if she doesn't like pearls. Nobody
wants your sacrifices!
How To Really Care
If you understand all this, you understand the real meaning of "sacrifice"
as we read in this week's Torah portion.
Actually, sacrifice is a bad translation. When we bring cows, sheep and
goats to the Temple in Jerusalem, the Hebrew word used is "korbon." As
Rabbi Shimshon Raphael Hirsch (19th century German leader) points out
it has its roots in the concept of "being close." No word in the English
language approaches a good translation, though conceptually it relates to a
"gift."
When you give your wife a gift, it isn't a sacrifice (at least it shouldn't be).
It isn't even the most effective way of getting her what she wants - give her
the cash.
Don't tell me it's the thought when you bring her the week-old orchids or
even when you have an account with the florist who delivers the same
flowers every year (whether you remember or not).
What she is looking for in a present is evidence that you care. You care
enough to go out of your way. You care enough to think about it.
But do you really care? Does the $150 orchid bouquet prove that you care?
Not really, not always.
Nothing in life counts unless we care. If we don't care, then it doesn't
matter if we lose it or not. The key point here is that the more we care
about important things in our lives (like our spouse), the more meaningful
our lives become.
Do you want to care more for your spouse? Easy. Buy her/him a present -
every week.
The more time and effort we make for this present, then the more we will
think to ourselves, "What would my wife really like?" The more you do
this, the more you will care. That is what your spouse really wants.
Why The Blood And Guts?
Let's start with a key question, "What does God want from us?" At the risk
of being terribly cliche, I will answer with another question. What does
your spouse really want from you on her birthday? And to really push the
envelope, what do you want on your birthday from your spouse?
Is there anything he/she can buy you with your money? Similarly, is there
anything we can give to God with His world?
The only thing we can possibly give another is a piece of ourselves by
becoming closer to them. Anything else they can get on their own. They
really don't need you to buy the flowers or the wrench set. Similarly, God
can sacrifice His own animals. The only thing no one can have, unless I
give it, is me. That's all I have to give.
So how do you give yourself? By caring.
How do you care more?
Let me explain. Take the wristwatch off your arm (don't try this at home)
and unscrew the back, then take out all the parts and lay them out on the
table. Then, put them all back together again. I told you not to try this at
home.
Ok, take them to a watch maker and have them put it all back together
again.
Then take a cow, take it apart (really don't try this at home) and do the
same thing.
Impossible.
How do all the parts of a cow, sheep, goat, even us, all work when it's
impossible for them to work once we take them apart? When you see that,
you realize what a gift of life we have. No engineer can put all the parts
together to make what was once standing and breathing a few minutes ago.
Incredible!
Life is an amazing gift of such magnitude, words do not exist to explain its
true meaning.
When you realize what an amazing gift your spouse is, you will care more.
When you care more, you will give more. When you give more, you will
become closer. It is a wonderful cycle of gratitude, giving and closeness. It
is the complete antidote to the petty selfishness that we often fall victim to.
When you see how amazing life is, that all our parts function and work in
a way that makes human understanding sound like an oxymoron, then you
will realize how much God has given you and you will be free. Free to
give and therefore free to become ever closer to each other. And you won't
feel a hint of sacrifice at all.
It's this realization, in seeing our children emerge from a womb, that frees
us to give to them. Just realize therefore how enslaved we are with
everyone else.
Brainstorming Questions To Ponder
Question 1: Make a list of the 3 things you care about the most.
Question 2: Make a list of the 3 people who have done the most for you?
Question 3: Who are the people you are closest too and why?
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Dr. Avigdor Bonchek
Whats Bothering Rashi?
Parashas Vayikra (73)
We begin a new sefer this week, the third of the five books, sefer Vayikra.
This book deals mainly with the laws of the Temple and the Kohanim. But
it also deals with mitzvos that make the Jewish People a "Nation of
Priests."
In discussing the various offerings to be brought in the Temple, we find
the following verse which relates the offering which the leader of the
People brings when he sins.
A morally inspiring comment, whose psychological kernel is eternally
true.
Vayikra 4: 22
"When a Prince has sinned and has done unintentionally any of the
commandments of Hashem, his G-d, which should not be done, and is
guilty."
Rashi
When a Prince sins: Rashi: An expression of "good fortune." [Implying
that] Fortunate is the generation whose leader is concerned to bring an
atonement for his inadvertent sins, all the more so would he regret his
intentional sins.
What is Rashi Saying ?
Rashi (actually, the midrash) makes a play on words. The Torah says
"When ("asher") a Prince sins" and Rashi finds this similar to the word
"ashrei" which means "happy is" or "fortunate is." From that pun it is a
short leap to the moral lesson about the humble, honest prince.
Questioning Rashi
A Question: Granted the play on words is clever, but why the need for it?
Why does Rashi cite this drash (it is certainly not p'shat)? Rashi does not
usually cite a midrash unless there is some problem with the Torah's
words. What is bothering him?
Hint: Compare our verse with other verses in this parasha where the Torah
mentions people sinning and their obligation to bring a sacrifice. (for
example: Lev. 4:3; 4:13 etc.)
What Is Bothering Rashi?
An Answer: Similar verses appear in our sedra. They are:
If ("im") the anointed priest should sin to bring guilt on the people etc.
(Leviticus 4:3)
If ("im") the entire congregation of Israel erred and the matter was
concealed from eyes of the community etc. (Leviticus 4:13)
If ("im") a person unwittingly sin, one of the ordinary people, etc.
(Leviticus 4:27)
But in our verse we have:
When ("asher") a Prince shall sin etc.
Rashi was sensitive to this deviation from the usual language used in this
sedra. Thus he commented on the word "asher" which was unusual.
How does his comment explain this difference?
Understanding Rashi
An Answer: The use of "asher" signified a special message; that the
sinning of the Prince, and his recognition and confession of his guilt,
constitutes a special occasion. The Prince, being the highest authority in
the community, had no one above him to fear. He was the apex of
communal power. No one, no power, could enforce the law upon him; no
one could punish him for his crimes or misdemeanors. This is a unique
situation. The ordinary citizen, even the virtuous one, lives in constant
awareness, albeit unconscious, that if he is caught at a misdeed, he may be
personally punished and publicly embarrassed. This has a profound
deterrent effect on most people. Not so the Prince. He lives, as it were,
above the law. He, being the highest authority, need not fear his underlings
prosecuting or punishing him. He could dispense with them; not they with
him. So, if we have a Prince, that in spite of his unchallenged power, is
willing, of his own volition, to admit his guilt, this is quite unusual and
significantly praiseworthy. This is the point of Rashi's comment. An
example of confession by a community leader is found in the case of Judah
(Genesis 38:26) where he admits to having fathered Tamar's child
(children), when he could most easily have escaped detection. This
>:\D up trcdk trcd ihc 7
courageous and righteous act of admitting his guilt entitled him to be the
father of Princes - of King David and his descendants.
A Closer Look
Why do you think Rashi says "Happy is the generation" and not simply
"Happy is the Prince"?
An Answer: It would be somewhat inapt to say "Happy is the prince who
sins and admits his sin!" Sinning is never a time or rejoicing. The
congregation, on the other hand, did not sin. Their good fortune of having
an honest, humble leader is untainted by sin.
A Universal Truth
Not long ago a president of the United States was impeached by the
Congress. The most powerful man in the world was humbled, severely
criticized and publicly embarrassed, all because he could not bring himself
to admit to wrongdoing, all because he could not say "chatasi," "I have
sinned." Hubris and the illusory power of his position, make such an
admission appear to be an almost superhuman feat. Everyone would have
breathed easier, everyone would have uttered a sigh of relief, everyone
would have felt "fortunate" if the president would have admitted his
wrongdoing.
Indeed "fortunate is the generation whose leader can admit his guilt."
Rashi's lesson was true thousands of years ago, it is no less true today.
Shabbat Shalom, Avigdor Bonchek
"What's Bothering Rashi?" is a product of the Institute for the Study of Rashi and Early Commentaries. A Hebrew translation of the Bereishis "What's
Bothering Rashi?" is published. It is greatly expanded and is call "L'omko shel Rashi" look for it in bookstores. This article is provided as part of
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Jerusalem, Israel 732-370-3344

HaRav Eliezer Chrysler
Midei Shabbos
Vol. 20 No. 24
This issue is sponsored L'iluy Nishmas Alecsander ben Yisrael Moshe z"l
whose Yohrzeit is on 6 NIssan
Parshas Vayikra - The Power of Sin; The Power of a Mitzvah
(Adapted from Rabeinu Bachye)
"I f a person sins and transgresses one of the commandments that shall
not be done, and he is unaware and becomes guilty, he shall bear his
sin" (5:17).
The Pasuk is referring to someone who may have transgressed a sin which
is punishable by Kareis, but does not know for sure that he did. One such
case will be where cheilev and shuman (non-Kasher and Kasher fat,
respectively) are lying before him, and, thinking that both pieces are
permitted, he picks up one of them and eats it. And he is subsequently
unable to ascertain which one he ate.
The Torah commands him here to bring an Asham Taluy, which will
protect him from punishment. The moment however, he discovers that he
ate Cheilev, he remains obligated to bring the Chatas that eating Cheilav
requires.
The author cites the following Medrash: Rebbi Yossi Hag'lili states that if
the Torah punishes somebody who is not even aware that he has sinned,
how much more so somebody who does!
Rebbi Yossi says that if one wants to know the reward that is due to
Tzadikim, one should study what happened to Adam ha'Rishon; Adam
ha'Rishon was commanded only one ordinary Lo Sa'aseh, which he
transgressed. See how many deaths he brought upon the world - on himself
and on all his generations!
Now we know that the measure of good exceeds the measure of bad many
fold. So imagine how much good a person brings on himself, and on his
descendants till the end of time, if he sits and desists from eating Pigul and
Nosar (various prohibitions regarding Kodshim) and from eating on Yom
Kipur!
Rebbi Akiva, comments on the Pasuk in Parshas Shoftim (17:6) "through
two or three witnesses the thing should be upheld". If the testimony is
upheld with two witnesses, he asks, why does the Torah mention three?
It is to teach us, he explains, that if the witnesses turn out to be false
(Eidim Zomemin), then the third witness is bound to suffer the same
consequences - sometimes even the death-penalty - as the two initial
witnesses, even though his testimony was ineffective.
And he concludes that if a witness must share in the suffering of his co-
witnesses simply for joining them, how much more so will someone who
joins a group of people who are performing a Mitzvah share in their rich
reward!
Finally, the Medrash quotes Rebbi Elazar ben Azaryah, who cites the
Pasuk in Ki Seitzei (24:12) which after obligating the owner of a field who
forgets a sheaf in the field to leave it for the poor, adds that if he does so,
he will earn a Divine Blessing.
Now the Pasuk fixes a B'rachah for performing a Mitzvah which comes to
one's hand without one's knowledge, and this extends to someone who
loses a Sela, and a poor man finds it and is sustained by it.
Imagine then how much reward and how many blessings a person will
receive for giving Tz'dokoh willingly!
The Torah says little about the reward of Mitzvos, perhaps because it
cannot be conveyed in human terms, because it is beyond our
comprehension. Yet, based on the belief that the power of good far
exceeds the power of bad, far from being disheartened by the terrible
punishments that the Torah does speak about, we can take heart at the
immense rewards that clearly lay in store for those who go in G-d's ways
that we can learn from them. And the blessings that the Torah promises for
the performance of Mitzvos that we perform unintentionally will serve as
an indication as to limitless blessings that lie in store for those who
perform Mitzvos intentionally.
Parshah Pearls
(Adapted mainly from the Riva)
The Mitzvah of S'michah
"And he shall lean his hands on the head of the Olah (ho'Oloh)" (1:4).
Although this Pasuk is talking about a bull of an Olas Nedavah (a Korban
that one donates), Rashi learns from the 'Hey' in "ho'Oloh" that the
Mitzvah of S'michah (leaning one's hands forcefully on the head of a
Korban) extends to sheep as well as to obligatory Korbanos.
The Riva adds that in fact, S'michah is confined to Korb'nos Yachid (but
does not extend to Korb'nos Tzibur).Moreover, he points out, the Korban
of a woman and of a Gentile does not require S'michah either. All of these
however, require the accompanying Nesachim (drink-offerings).
When the Blood of Two Korbanos Gets Mixed
" and the sons of Aharon shall bring the blood and they shall
sprinkle the blood on the Mizbei'ach" (1:5).
Rashi learns from the repetition of the word "dam" that if the blood of two
different Korbanos becomes mixed, one goes ahead and sprinkles it.
However from the word "Domo" (in Pasuk 11) he learns that this does not
apply to a case where one of those Korbanos is a Chatas, whose blood is
sprinkled on the top half of the Mizbei'ach (whereas all other animal
Korbanos are sprinkled on the lower half).
The Riva queries Rashi from the Machlokes between Rebbi Eliezer, who
maintains that if the blood of a B'chor, which requires only one sprinkling
became mixed with one that requires four sprinklings (i.e. a Chatas) which
one sprinkles just once, and Rebbi Yehoshua, who maintains that one must
sprinkle it four times (once on each corner). In any event, both Tana'im
hold that one does sprinkle blood that requires sprinkling above that
became mixed with blood that is sprinkled below.
And he answers that Rashi will explain that Machlokes according to the
Rabbanan, who hold that if the two bloods (from above and below) must
be poured out, and the 'four' mentioned there means (not literally 'four'
with reference to a Chatas, but) to 'two which are four' (with reference to
an Asham, an Olah or a Shelamim, which, like a B'chor, are all sprinkled
on the lower half of the Mizbei'ach).
Hefshet and Nitu'ach
"And he (the Kohen) shall cut it (the lamb) up into pieces, its head and its
fat " (1:12).
The Riva remarks that the Pasuk repeats the obligation to cut up (Nitu'ach)
the Olah, although it mentioned it already with regard to the bull, but it
omits the obligation to skin it (Hefshet).
All burned-offerings had to be skinned, he explains, and if the Torah
mentions it in one place, it does not need to mention it in another, as there
is no reason to differentiate between the various Olos.
The cutting-up is different he explains. The lamb is a very small animal.
So if the Torah had not specifically included it in the Nitu'ach, we may
well have thought that, unlike the bull, it does require cutting-up, and is
brought up whole on the Mizbei'ach.
Returning a Stolen Article
"And he shall return the stolen article that he stole" (5:23).
The words "that he stole" are clearly superfluous. Rabeinu Bachye
therefore cites two Gemoros in Bava Kama (on 66a and 66b respectively),
which learn the following two D'rashos from them:
1. That one is not permitted to pay the value of the stolen article, but is
obligated to return the stolen article itself, as long as it remains intact.
2. That in the event that the current value of the article has decreased, and
it is no longer intact, one is obligated to pay the original value of the
article, and not its current value.
According to the first of the two rulings, it will transpire that somebody
who steals a beam of wood and builds it into his house, he will be
obligated to demolish his house and to return the stolen beam in order to
fulfill the Mitzvah of returning a lost article.
However, in order to make Teshuvah easier for the Ganav, the Chachamim
instituted that in such a case it will suffice to pay the owner money.
Indeed, the author cites the Gemara in Ta'anis (16a) which praises the
people of Ninveh for going the whole hog and demolishing their mansions
in order to return the actual beams that they had stolen.
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Torah Teasers
Torah Teaser Parshas Vayikra
12 challenging questions.
1. The first verse of the parsha states that Hashem called to Moshe before
speaking to him. Where else in the Torah does Hashem call out to Moshe
before speaking to him? (4 answers)
8 >:\D up trcdk trcd ihc
In parshas Shemos, Hashem calls out to Moshe at the Burning Bush,
before speaking to him for the first time (Exodus 3:4). Hashem calls out to
Moshe twice In parshas Yitro (Exodus 19:3, 20), and once In parshas
Mishpatim with regards to the giving of the Torah (Exodus 24:16).
2. Aside from Moshe, who else in the Torah does Hashem call out to first
with the word "Vayikra"?
In parshas Bereishis, Hashem calls out to Adam before reprimanding him
for eating from the Tree of Knowledge (Genesis 3:9).
3. In this parsha, different offerings are discussed. Who is the first person
mentioned in the Torah to bring an offering?
In parshas Beraishis, Kayin brings an offering from the fruit of the ground
(Genesis 4:3).
4. Who is the first person in the Torah to build an altar and offer animals
upon it?
In parshas Noach, after the flood, Noach builds an altar and offers
animals and birds upon it (Genesis 8:20). (The Torah does not mention
that Kayin or Hevel built an altar.)
5. Where is the first time in the Torah where the following are mentioned:
a) sheep, b) cattle, c) fire, d) goats?
a) Parshas Beraishis states that Hevel is a "shepherd of sheep" (Genesis
4:2). b) In parshas Lech Lecha, Pharaoh gives cattle and other gifts to
Avram after the incident with Sarai (Genesis 12:16). c) In parhsas Lech
Lecha, at the "Covenant Between the Halves," a torch of fire passes
through the cut pieces of animals (Genesis 15:17). d) In parshas Toldos,
Rivka places the skins of "the goat-kids" on Yaakovs arms to disguise him
as Eisav (Genesis 27:16).
6. Where is honey mentioned in this parsha?
Honey cannot be offered on the altar (Leviticus 2:11).
7. Where is salt mentioned in this parsha? What two other places is salt
mentioned in the book of Genesis?
a) This parsha teaches that every offering needs to brought with salt
(Leviticus 2:13). In parshas Lech Lecha, during the war between the kings,
the armies gathered by the Sea of Salt (Genesis 14:3). In parshas Vayera,
Lots wife transformed into a "pillar of salt" when she looked back at the
destruction of Sodom (Genesis 19:26).
8. What bird appears in the parsha and elsewhere in the book of Genesis?
Young doves are valid for certain offerings (Leviticus 1:14, 5:7). After the
Great Flood, a dove was sent by Noach to check if the land was dry
(Genesis 8:8).
9. What does a flour offering (minchah) have in common with the
Passover offering?
With regards to both sacrifices, the Torah forbids any leavened food to be
brought with them (Exodus 2:11, 34:25).
10. What does the sin-offering of a prince (Nasi) have in common with the
sale of Yosef?
The sin-offering of a prince consists of a goat (seir izim) (Leviticus 3:23).
In parshas Vayeshev, Yosef's brothers slaughter a goat and then dip the
Yosef's coat in its blood (Genesis 37:31).
11. In this parsha, what animal is spelled two different ways, using the
same three letters?
A sheep is sometimes called a kesev (e.g. Leviticus 3:7), and sometimes
called a keves (e.g. Leviticus 4:32).
12. Which part of an offering is the "heaviest?"
The heaviest part of an offering must be the liver (Leviticus 3:4), since the
word for liver is kaved, which also means heavy in Hebrew.
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Rabbi Zvi Akiva Fleisher
Chasidic Insights
Chasidic Insights Parshas Vayikra From 5764 Bs"D
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Ch. 1, v. 2: "Odom ki yakriv mi'kem korbon" - Rashi says that we
derive from the word "odom" that just as primary man, Odom, did not
bring an offering that was stolen, as he alone owned the world, so too, we
should not bring a stolen offering. The gemara Sukoh 30a derives from the
word "mi'kem" of our verse that a stolen object is invalid. If so, why do we
need an exclusion from the word "odom"? The type of theft to which
Rashi refers is not conventional theft, as that indeed can be derived from
"mi'kem." We derive from the word "odom" a more subtle theft, "goneiv
daas habrios," fooling people. A person can bring an offering without the
proper intention. He can do this to show off to others, to publicize his
beautiful robust offering. We derive from "odom" that this type of "theft"
is also frowned upon. Just as Odom brought an offering only for the sake
of Heaven, as there was no one else existent for part of the day that he was
created, so too we should bring an offering without being "goneiv daas
habrios." (Arono Shel Yoseif)
The Holy Zohar says that from the word "mi'kem" we exclude "Odom
horishon." When Odom was confronted with his sin he responded that it
wasn't his fault. "Ho'ishoh asher nosato imodi hee nosnoh li min ho'eitz
vo'ocheil" (Breishis 3:12). When bringing a sacrifice and attempting to
affect atonement, don't blame the sin on someone else, as Odom did.
(Chakal Yitzchok)
Ch. 1, v. 3: "Yakriv oso lir'tzono lifnei Hashem" - A person should put
the will of Hashem ahead of his own will, as per the dictum in Pirkei Ovos
2:4, "Ba'teil r'tzoncho mipnei r'tzono." When a person sins he has put his
own interests ahead of Hashem's. Our verse therefore tells us that when
bringing an offering one should sacrifice his own will, "yakriv oso
lir'tzono," in front of Hashem's. (Nirreh li)
Ch. 1, v. 9: "Uchro'ov yirchatz bamoyim" - Even one's humbleness,
symbolized by the knees, i.e. bowing and subordinating oneself, needs to
be cleansed and purified, as one can have false modesty. (Rabbi Yisroel of
Modzitz in Beis Yisroel)
Ch. 1, v. 10: "Ishei rei'ach nicho'ach laShem" - When is one's service a
pleasant aroma for Hashem? It is when the act is done "ishei" with fire and
fervour. (Rebbe Reb Ber of Mezeritch in Imrei Tzadikim)
Ch. 1, v. 11: "V'shochat oso al yerech hamizbei'ach tzofonoh lifnei
Hashem" - How does one merit to be "lifnei Hashem"? It is by
slaughtering "yerech, miz'bei'ach," and "tzofon." "Yerech" refers to the
lust for women. "Mizbei'ach" refers to the lust for food, as the altar is a
table. "Tzofonoh" refers to wealth, as per the verse "mitzofone zohov
ye'eseh" (Iyov 37:22). (Rabbi Yisroel of Modzitz in Ner Yisroel)
Ch. 1, v. 11: "Tzofonoh" - How appropriate it is that the "oloh" offering
has to be slaughtered in the northern area of the Mikdosh, called "tzofone."
"Tzofone" also means "hidden." The "oloh" offering brings atonement for
thoughts of the heart, matters that are hidden. (Shem miShmuel)
Ch. 1, v. 11: "Tzofonoh lifnei Hashem" - when one hides his good
deeds, then he is close to Hashem. (Rabbi Isomor of Konskovalle in
Mishmeres Isomor) A Gutten Shabbos Kodesh.
Rabbi Zvi Akiva Fleisher
Oroh V'Simchoh
Oroh V'simchoh - Meshech Chochmoh On Parshas Vayikra - Bs"D
Ch. 1, v. 5: "V'hikrivu bnei Aharon haKohanim es hadom" - Rashi
explains that these words refer to the service of walking the blood after it
is received in a sanctified vessel, from the location of the slaughtering to
the altar in preparation for placing the blood onto the altar in its prescribed
manner. This walking requires a Kohein. The Rambam in hilchos p'su'lei
hamukdoshim 1:22 says that bringing the blood close to the altar
specifically requires having it walked there, i.e. and not by having a
brigade of Kohanim standing in a line and one handing it to the next until
it is next to the altar (my example). The Rambam adds that because of this
ruling if a KOHEIN GODOL received the blood from the neck of the
slaughtered sacrifice and stood in his place and threw the blood onto the
altar, the sacrifice is invalid. This is most puzzling, as this rule applies to a
Kohein Godol and a regular Kohein equally.
The Meshech Chochmoh answers this problem in a most novel way. We
find in the Rambam's commentary on mishnayos Z'vochim that if a
sacrifice was slaughtered right next to the altar and a Kohein received its
blood in a pan and placed the blood onto the altar without walking, that it
is valid. This is not contrary to the ruling mentioned above, because it is
not intrinsically required to have the blood walked to the altar, only if it
was distanced from the altar and normally would be brought close to allow
for it to be placed onto the altar, this must be done by walking and no other
way, as mentioned above. The Rambam in hilchos p'su'lei hamukdoshim is
discussing having the blood a distance from the altar, and the Kohein
threw it onto the altar without walking, where normally one would bring it
closer. If so, how indeed did the Kohein get the blood onto the altar from a
distance without walking? The Rambam gives an example of a LARGE
KOHEIN, meaning that he had long limbs and stretched to bring the blood
close to the altar and threw it after stretching, rather than walking closer,
and this is invalid. KOHEIN GODOL in this context does not mean the
"high priest," but rather a very tall Kohein.
Ch. 4, v. 3: "Im haKohein hamoshiach yecheto l'ashmas ho'om" - The
Meshech Chochmoh explains our verse with the seemingly puzzling words
of Targum Yonoson ben Uziel. He writes that the Kohein Godol sinned
"b'mik'r'vei korban chovas amo d'lo ch'hil'ch'sei," - when he brought the
obligatory sacrifice of the nation against halacha. This is understood with
the words of the M.R. Shmos 8:2. The medrash brings the verse in
Yirmiyohu 23:24, "Im yiso'seir ish b'mistorim va'ani lo er'enu n'um
Hashem?" The medrash interprets these words to mean that if a person will
sin with idol worship in a clandestine manner, Hashem will make his sin
known to the public. Read "er'enu," I will see him, as "ar'enu," I will
display him. Sinning with idol worship in a hidden manner is stated in
Dvorim 27:15, "Orur ho'ish asher yaa'seh fesel uma'seichoh toavas
Hashem maa'sei y'dei chorosh v'som ba'so'ser."
>:\D up trcdk trcd ihc 9
How indeed has the Kohein Godol come to sin accidentally, since he has
at his disposal the "urim v'tumim," a tool for Divine guidance? Add to this
the assurance that "raglei chasidov yishmore" (Shmuel 1:2:9).
The Meshech Chochmoh answers that this is the intention of the Targum
Yonoson ben Uziel. The Kohein Godol sinned by bringing the offering of
Yom Kippur that is processed in the Holy of Holies improperly. This was a
major bone of contention between the Pharisees and the Sadducees to the
point that the Mikdosh court made the Kohein Godol swear that he would
process the incense as per the opinion of the Pharisees (see mishnoh Yoma
chapter 1).
Since no one was allowed to accompany him during the services done in
the Mikdosh (Vayikroh 16:17), if he strayed from the proper service, it
was done clandestinely. This is equated by the medrash with idol worship,
as the whole approach of the Sadducees was one of not believing in the
tradition of our Rabbis, "Torah sheb'al peh." Hashem brings his sin to the
attention of the public by making him come to a wrong ruling
unintentionally. The cause for this is "l'ashmas ho'om," that he processed
their atonement sacrifice improperly, thus invalidating it, and their sin is
still not forgiven.
The Meshech Chochmoh adds that with this we can understand why in
verse 6 it says "es pnei poroches HAKODESH," that the blood is sprinkled
towards the face of the curtain that stands in front of the HOLY chamber,
but by "par he'elem shel tzibur" (4:17) it leaves out HAKODESH. The
word HAKODESH is mentioned here to point out that his original sin
began in the Holy of Holies.
Ch. 5, v. 7: "Echod l'chatos v'echod l'oloh" - For the atonement of
certain unintentional sins, a sin offering must be brought. This is either a
sheep or a goat. If the sinner is so poor that he cannot afford a sheep or
goat, the Torah allows him to bring two birds, one as a sin offering, a
"chatos," which is eaten by the Kohein, and one as an "oloh" offering,
which is totally consumed on the altar.
The gemara Chulin 22a says that the processing of the bird "oloh" may not
be done at night because it is compared to the "chatos" bird offering that
accompanies it, which may only be done by day. Someone asked the
Rashbo (Tshuvos hoRashbo vol. 1, responsa #276), "How could anyone
even entertain the thought that the "oloh" offering could be processed at
night, since we have a teaching from Vayikra 7:37,38 that ALL sacrifices
must have their blood processing, avodas hadam, done by day?" The
Rashbo wrote that he had no answer for this question, but suggested
another text in the above gemara which totally leaves out the comparison
of "olas ho'ofe" to "chatos ho'ofe."
The Ibn Ezra asks, "Why is there a need for an "oloh" altogether, since the
original sacrifice was only a "chatos?" He answers that since the original
sacrifice was a sheep or goat (5:6), there would have been a portion for the
Kohein and a portion for the altar as well. However, if the poor person
were to only bring a "chatos" offering of a bird, there would be nothing for
the altar. The sole purpose of bringing the "oloh" bird offering is to give
the altar its portion.
The Meshech Chochmoh says that according to this Ibn Ezra we can
understand why there is a need for a special teaching that THIS "olas
ho'ofe" cannot be processed at night. Although no sacrifices may be
processed at night, but since the whole purpose of bringing this "oloh" was
to offer the altar its portion, there is good reason to believe that this would
be an exception. The burning of "olos" may be done at night, as mentioned
in the first Mishneh of Brochos regarding burning of parts of korbonos at
night. Similarly, one might think that the complete processing of this
particular "oloh" may be done at night. Therefore we need a special
comparison to its accompanying offering, the "chatos ho'ofe", that it may
only be done by day.
The Meshech Chochmoh had a visitor on the day that the above Torah
thought came to his mind. The Meshech Chochmoh told his guest that he
had taken a short midday nap that day and had a dream in which the
Rashbo appeared to him and told him that the Meshech Chochmoh had
answered the question posed to the Rashbo in a far superior manner.
(Preface to M'kore Boruch and Meshech Chochmoh on Rambam hilchos
maa'seir sheini v'neta rva'i 7:3)
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Rabbi Zvi Akiva Fleisher
Sedrah Selections
Sedrah Selections Parshas Vayikra 5773 Bs"D
Ch. 1, v. 14: "V'hikriv min hatorim o min bnei yonoh" - And he
should offer from the turtledoves or from young pigeons - These two
species of birds are chosen because they are readily available, just as
among animals no exotic ones or in the wild ones are offerings. (Ramban)
Why are turtledoves accepted only when they are older and pigeons only
when they are young? Turtledoves are unique in that once they have a
mate, if that mate is lost or killed the remaining partner will not mate with
any other turtledove. This loyalty is a very meaningful trait. Similarly a
young pigeon will always return to its nest, its origins. Other birds, when
they notice that their nest was tampered, leave it forever. When they are
older they display the negative trait of being very zealous and readily
leave their flock. Therefore only the young are accepted. (Rabbeinu
Bachyei - Tur)
Ch. 1, v. 16: "V'heisir es muroso b'notzosoh" - And he shall remove its
crop with the feathers - Vayikra Raboh 4:3 says that the crop should be
removed because it is inappropriate to offer it on the altar since the bird
flies into people's fields and eats grain. Albeit that for the bird it is not
considered theft, but the grains are if fact "stolen goods." This cannot be
an offering for Hashem.
Agra D'pirka #126 writes that we sometimes find a young child taking to
Torah and mitzvos in a powerful manner, and when they grow older,
seemingly for no apparent reason they lose interest, slowing down or
totally stopping their learning and adherence to mitzvos. This can be
attributed to their father's paying their "s'char limud" and feeding them
with ill-gotten money, as they were dishonest in their business or work
ethic. He sources this concept form the ideology given for the law given
on our verse.
Rabbi Leib Cywiak once told Rabbi Aharon Kotler that he heard in the
name of the Sfas Emes that if there is a yungerman who learns Torah with
great diligence and then his Torah has no continuity, it is because he was
financially supported by his father-in-law with ill-gotten funds. Rabbi
Kotler responded in the affirmative, stating that this is based on a gemara
Yerushalmi and the Holy Zohar.
Ch. 2, v. 11: "Ki chol s'ore v'chol dvash lo saktiru mi'menu isheh
laShem" - Because any leavening and any honey shall you not burn
for Hashem - In Breishis 3 we find that Chavoh was enticed by the snake
to partake of the fruit of the eitz hadaas tov vora. In verse 6 it says that she
saw that the (fruit of the) tree was good as good and a delight to the eyes.
We thus see that having something look very appealing and being very
tasty has its great drawbacks. Here our verse states that a meal offering
that contains leavening, which obviously makes it rise and gives it a
pleasing look, and honey, which is sweet and tasty, are likewise
prohibited, shades of the primal sin.
Ch. 4, v. 3: "Im haKohein hamoshiach yecheta l'ashmas ho'om
v'hikriv" - If the anointed Kohein will sin to bring guilt on the nation -
The gemara Sanhedrin says that Kiung Dovid sinned three times and was
forgiven, while King Sho'ul sinned once and was not forgiven.
Commentators explain that Sho'ul's sin was one that was uniquely a king's
mitzvoh he transgressed, and not so King Dovid. This makes it harder to
forgive. Similarly here, we might say that when the anointed Kohein sins
specifically an "ashmas ho'om," he may bring for atonement, but
when his sin is uniquely a Kohein Godol sin he is not so readily forgiven.
(n.l.)
Ch. 4, v. 3: "V'hikriv par" - And he shall offer an ox - With
very few exceptions the sin offerings are brought for unintentional sins.
This is because an animal is a creature that does not speak. The person
who sins unintentionally is considered as one who has sinned with his
physical component only. The spiritual side, the intellect, has not grasped
that this is a sin and transgressed it intentionally. This is why sin offerings
do not bring atonement for intentional sins. The spiritual side, the nefesh,
is the source of speech, while the physical component is like the animal,
and does not speak. It is therefore most appropriate to offer a creature that
does not speak and bring about atonement for a sin on the unintentional
level. (Baal Ho'akeidoh)
Ch. 4, v. 22: "Asher nossi yecheta v'ossoh achas mikol mitzvos
Hashem Elokecho asher lo sei'o'senoh" - When a minister will sin and
will do one of the precepts of Hashem your G-d that is not to be done -
A leader can have one of two approaches when dealing with matters
pertaining to the public. He can either be ambitious and have great
aspirations, looking for any and every opportunity to bring benefit to the
masses who are under his domain, or be extremely careful to not engage in
any progressive behaviours until he has checked them under the
microscopic scrutiny of his judgment. The former accomplishes many
things for the public, albeit that he might have slipped and instituted and
acted incorrectly from time to time. The latter, although very unlikely to
have transgressed, nevertheless has lost many opportunities to bring good
for the public. The former, an improper act, can even bring a "chatos," as
his mistake was unintentional (verse 24), while the latter has transgressed
through inaction, only an "oloh" unintentional sin.
"Asher nossi yecheta," is explained by the gemara Horios 10b as "Ashrei,"
fortunate. Although he slipped, the masses gained tremendously, while the
later, through his timid behaviour has refrained from bringing much good
to the public. (Oznayim laTorah)
Ch. 4, v. 27: "V'im nefesh achas techeta vishgogoh mei'am ho'oretz" -
And if a soul of the common people will sin unintentionally - It is only
because the person is an "am ho'oretz" that his act is considered
10 >:\D up trcdk trcd ihc
unintentional. A Torah scholars unintentional sin is "oloh zodone,"
considered equal to an intentional act. (Kli Yokor)
Ch. 5, v. 17: "V'os'soh achas mikol mitzvos Hashem asher lo
sei'o'senoh" - And will do one of the mitzvos of Hashem that are not to
be done - That which is not to be done is not one of the mitzvos of
Hashem. The intention of the verse is that he has done something contrary
to the mitzvos. However, on a literal level we can say that the verse refers
to a person's justifying a totally improper behaviour by rationalizing to
himself that this is actually a mitzvoh. This is a "mitzvoh" that is not to be
done. (Taam Vodaas)
Ch. 5, v. 26: "V'nislach lo asher yaa'seh l'ashmoh voh" - And he
will be forgiven that which he will do to be guilty by it - Since the
Kohein brings the offering and he will be forgiven, as our verse states,
why does it go on to say "asher yaa'seh" in the future tense? "Asher ossoh"
would seem to be more in place.
Once a person sins and has not yet received cleansing of his sin his soul
becomes sullied and coarse. It is only after he has been forgiven that he
can properly grasp the true enormity of his sin. The verse therefore
expresses itself in the future, that if he were to consider sinning again he
truly fathoms the depth of the sin. (Chozeh of Lublin)
He similarly explains the verse, "Ki imcho haslichoh l'maan tivorei"
(T'hilim 130:4). It is only when there is forgiveness that Hashem is truly
feared. A Gutten Shabbos Kodesh.
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http://www.shemayisrael.co.il Jerusalem, Israel

Rabbi Yissocher Frand
RavFrand
Parshas Vayikra
These divrei Torah were adapted from the hashkafa portion of Rabbi Yissocher Frand's
Commuter Chavrusah Torah Tapes on the weekly Torah portion: Tape #806, Voice
Recognition-How Reliable? Good Shabbos!
Suffering In Lieu Of Sacrifice
A great deal of Sefer Vayikra deals with sacrifices. One of the sacrifices a
person brings is a sin offering (korban chatas), which is brought to attain
atonement for an inadvertent transgression [Vayikra 4:2]. The Ramban
explains the reason for the offering: All transgressions cause a person's
soul to become blemished in an unseemly way. Inasmuch as it is
inappropriate for a creature to face his Maker with a blemished soul and
we all want to experience in the World To Come that which the early
sources express by the term "receiving pleasure from the aura of the
Divine Presence" (ne'heneh m'Ziv haShechina), therefore the Ramban
writes, the soul who has sinned is charged with bringing an offering which
will allow it to come close again to its Maker.
A sacrifice cleanses one's soul. L'Havdil, it is analogous to one who has
smashed his car in an accident. He takes the car to a body shop and it
comes out looking like new again. This is what a Korban does to a person
's neshama. Therefore, we appreciate writes the Ramban - the great
Chessed [kindness] the Almighty has done for us by providing us with the
institution of sacrifices.
However, what do we do in our time? As a result of our many sins, we do
not have a Bais HaMikdash and we do not have sacrifices to provide
atonement for our inadvertent sins. The Ramban writes: When there is no
Bais HaMikdash, He sends them suffering to cleanse them of their sins. In
lieu of sacrifices, the Almighty causes people to suffer illness, financial
troubles, and the list of problems that people face. These "yisurim" have
the same effect as the sacrifices. They purge the soul of its blemishes. It
would be much easier and more pleasant to be able to bring sacrifices. The
Rambam says that "just as the sacrifices were given to us with Divine
Love to draw us near to Him so that we may be brought close under the
"Wings of the Divine Presence" so too the "yisurim" that befall man are
sent with Love and Mercy.
This is a concept which is obviously much easier to verbalize than to
internalize, but this is the reason troubles befall us to trigger the same
effect as that achieved by sacrifices: To draw us closer to Him.
There is one other avenue which can achieve a similar effect. The Talmud
teaches: "One who occupies himself in study of the laws of the Chatas [sin
offering] and the Olah [burnt offering] is considered as if he brought them.
[This is part of the idea of the custom of reciting the portion of sacrifices
prior to beginning our prayer services].
The Maharal in his Netzach Yisrael presents a very interesting idea. There
is no place where we find a concept that if for some reason you cannot
shake a Lulav but you will learn the laws of the Four Species that you will
receive credit as if you shook the Lulav. Similarly we never find that if
you cannot eat matzah on the first night of Pessach, you can achieve
virtually the same benefit by study ing the laws of matzah that night. Why,
asks the Maharal, is learning the laws of the sacrifices considered "as if
one brought the sacrifice"?
The Maharal answers that it is because bringing a Korban is about bringing
oneself closer the Almighty. There is something else in life that brings a
person close to the Almighty as well that is the study of Torah. The
effect of offering a sin offering is to bring a person back
(korban=>karov=>drawing close) to Hashem. Studying the laws of Chatas
also bring a person closer to Hashem.
The Symbolism of the Bird Offerings
If a person who sinned cannot afford to bring an animal for atonement, in
certain situations, he is allowed to bring a certain type of bird offering
consisting of "torim" or "bnei yonah" (from the dove family). The Ramban
explains why the Torah allowed specifically "torim" to be brought as
atonement: This species of birds have the amazing quality that they mate
for life. With other species of the animal kingdom, there is no real
"matrimonial connection" between the male and the female. However
"torim" mate for life to the extent that when one of the pair dies or is
captured, the remaining partner will remain alone for the rest of its life!
Symbolically, the Ramban writes, it is the same with Israel. They cling to
Hashem alone forever and will never associate with other gods. The
Ribono shel Olam likes these birds because they are similar to the Jewish
people.
The other option besides "torim", are "bnei yonah" the immature (small)
species of the dove. Th ey are still young and have never mated. Mature
Yonim, unlike "torim" are jealous birds and they switch partners, therefore
the Torah rejected them as suitable offerings. But the "bnei yonah", the
young of the species, who have never mated, are acceptable as sin
offerings. What is unique about this species? The Ramban explains that
"bnei yonah" always stay in their nest. No matter what happens, they
always go back to the nest in which they are hatched. A young dove
always returns to the nest in which they were hatched, regardless of what
has happened to that nest.
In other words the "torim" demonstrate loyalty to their spouse and the
"bnei yonah" demonstrate loyalty to the place of their birth. The Almighty
appreciates loyalty and therefore has designated these birds as the
appropriate vehicle to help re-establish the relationship of loyalty between
the poor unintentional sinner and Him.
Rav Simcha Zissel Brodie, the Rosh Yeshiva of the Chevron Yeshiva,
makes a n interesting comment. If we see that the Torah values loyalty to
the nest in which you were hatched, how much more so must a person
have loyalty to the Yeshiva in which he learned. Just as the "bnei yonah"
never forgets and always values the environment and surroundings in
which it was created, so too, a person should remember and value the
environment in which he was "spiritually created and nursed" in his early
days as a serious student of Torah.
The lack of demonstration of such loyalty is the indictment which Chazal
attribute to the Jewish people when they left Mt. Sinai. On the pasuk
"They journeyed from the Mountain of Hashem..." [Bamidbar 10:33], the
Rabbis employ the simile "like a child running away from the
schoolhouse". Rav Simcha Zissel asks, "How could they run away from
Har Sinai? Har Sinai is what made us into a nation! The place where we
received the Torah has to be so dear to us that we do not want to leave! To
charge them with running away is an ind ictment of their loyalty to Torah
and to the Giver of Torah." He says the same indictment is applicable to
those who abandon -- be it mentally or be it physically -- the Yeshiva
which nurtured them spiritually. Such abandonment demonstrates a lack of
"hakaras haTov" [gratitude] that even "Bnei Yonah" possess.
Giving All That One Can
In connection with the person who brings a flour offering (korban mincha),
the Torah states: "And when a nefesh [soul] will bring a meal offering to
Hashem." [Vayikra 2:1]. Rashi asks why the person is called a "soul"
(nefesh) in connection with the bringing of the Mincha offering and this is
not the case with any other offering. Rashi explains that we are dealing
here with a person who is too poor to bring an animal and too poor even to
bring a bird offering. All he can afford is an inexpensive flour offering.
Rashi writes: "The Holy One, Blessed is He said: Although the poor man's
offering is modest, I consider it on his behalf as if he offered his soul."
A taxi driver in Eretz Yisrael once told the following story to an American
Yeshiva student:
I once gave the Steipler Gaon a ride in my taxi. The Gaon asked me "Do
you set aside times for learning Torah? Do you learn Gemara?" I told him
the truth: I am exhausted when I come home from a long day of d riving,
but after supper I go to a Gemara shiur in the neighborhood. The nightly
shiur is 1 hour long, but inevitably after 5 minutes, I fall asleep and I am
only woken 55 minutes later by the sound of the Maggid Shiur [teacher]
closing his Gemara. That is the end of the shiur. I pick up about 5 minutes
worth of Gemara study every night. The Steipler responded by quoting the
above referenced pasuk from our parsha: "When a soul shall bring a meal
offering..."
The Steipler was saying this taxi driver is giving all that he can. The fact
that he falls asleep every single night by the Gemara after 5 minutes is due
to the fact that he is dead tired. But he makes an effort to come to the shiur
>:\D up trcdk trcd ihc 11
and he is giving all that he can give. Giving all that one can give is all that
the Almighty ever asks from a person.
This write-up is adapted from the hashkafa portion of Rabbi Yissocher Frand's Commuter Chavrusah Torah Tapes on the weekly Torah Portion. Tapes
or a complete catalogue can be ordered from the Yad Yechiel Institute, PO Box 511, Owings Mills MD 21117-0511. Call (410) 358-0416 or e-mail
tapes@yadyechiel.org or visit http://www.yadyechiel.org/ for further information . Transcribed by David Twersky Seattle, WA; Technical Assistance
by Dovid Hoffman, Baltimore, MD RavFrand, Copyright 2007 by Rabbi Yissocher Frand and Torah.org. Join the Jewish Learning Revolution!
Torah.org: The Judaism Site brings this and a host of other classes to you every week. Visit http://torah.org or email learn@torah.org to get your own
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Aish.Com - Rabbi Yehonasan Gefen
The Guiding Light
Sacrifices and Fear of God
Vayikra enumerates many sacrifices (korbanot), including those that must
be given for inadvertent sins (shogeg). Why must a person give a korban
for a sin that he did not flagrantly intend to commit? The commentaries
explain that the fact that he allowed himself to commit such a sin, even
inadvertently, demonstrates an element of carelessness. Had he been more
careful, he would never have allowed himself to get to the point where he
could sin. The Torah goes even further and requires that a person who has
a doubt as to whether he committed a sin that requires a korban, is required
to bring an asham talui (an offering brought when one is doubt as to
whether he committed a sin that requires a korban for its attonement)1.
The Sefer HaChinuch explains that this korban does not atone for the
actual sin (if it was indeed committed), rather it serves as an atonement for
the carelessness that caused the doubt to exist2.
It still needs to be understood what is the root cause of the carelessness
that leads to inadvertent sins and why bringing korbanot helped atone for
it. In order to answer this, it is instructive to compare how we conduct
ourselves in the physical world with how we act with regard to spiritual
matters.
If a person is aware that a poisonous substance may be present in the food
that he intends to eat he would be extremely careful to avoid any remote
possibility of consuming the poison. This is because he is well aware of
the dire consequences of eating poison. Just as there are natural
consequences to our actions in the physical world, there are also natural
consequences to actions in the spiritual world. Therefore, a person who is
faced with the possibility of eating food that is forbidden, such as chelev
(forbidden fats), should have the same level of care to avoid doing
something that will cause him grave spiritual damage. When a person
stumbles and sins inadvertently or puts himself in a position where he is in
doubt as to whether he sinned, he demonstrates a lack of sensitivity to the
spiritual consequences of his actions; he is not fully cognizant of the
spiritual reality that negative actions inevitably have negative results.
There seem to be two main reasons as to why it is far more difficult to
attain the same awareness of cause-and-effect in the spiritual world as in
the physical world: Firstly, the physical world is completely tangible to us
- we can easily see the results of our actions, for example, when a person
eats poison, he is visibly damaged. In contrast, the spiritual world is not
tangible and we cannot see the results of our actions - for example, a
person is less aware of the spiritual consequences of inadvertently
breaking Shabbat, because he has never visually seen them. If he could see
what happens in the spiritual realm for turning a light on, forgetting that it
is Shabbat, then he would surely never allow himself to commit that sin
bshogeg, inadvertently.
Giving a korban for committing such a transgression helped a person fix
this flaw of not being real with spiritual consequences. He had to go
through a lengthy and expensive process of paying for, and bringing a
korban to Jerusalem, and go through the dramatic process of offering up
the korban and seeing its blood. This process surely made it very clear that
there are dramatic consequences to ones actions.
The second reason why it is difficult to live with the awareness that there
are consequences to all our actions in the spiritual world, is that we are so
familiar with Gods trait of being Merciful that it is easy slip into the trap
of thinking that God will automatically forgive us for our sins. As a result,
a person will be less fearful of the consequences of sinning. The Gemara in
Chagiga observes that there is a natural yetser hara (negative inclination)
to presume that there is automatic forgiveness for sinning - it states, If the
yetser hara will tell you, sin and God will forgive you, do not listen to
him.3
Rav Moshe Chaim Luzatto in Path of the Just addresses this attitude at
length and stresses that it is incorrect - God is a Kel Emet (truthful God)
who judges every action. Gods mercy does not contradict the concept of
reward and punishment: Mercy does three things; it delays the punishment
from taking place immediately giving a person a chance to repent; it
causes the consequence to be handed out in smaller, more manageable
doses; and it gives us the opportunity to do teshuva and thereby gain
complete forgiveness. There is, nonetheless, judgment for every outcome
and an awareness of this should cause a person to be far more careful from
sinning4. Offering a korban also helped rectify the attitude that God is a
vatran (one who forgoes poor behavior); by going through the arduous
process of offering the korban, the person would see that he could not gain
forgiveness without repentance
We do not have the opportunity to offer korbanot for our inadvertent sins,
and as a result we do not have this essential tool to help make us aware of
the reality of sin. How can we engrain this into ourselves? There are many
accounts of Gedolim (Torah leaders) who saw the spiritual world as
tangibly as the physical world: On one occasion, Rav Moshe Feinstein was
asked to leave the shul in order to take an important phone call from
another country, but he could not get to the phone because somebody was
praying the Shemoneh Esrei (18 blessings) in front of the door and his
dalet amot5 was blocking the exit. When asked why he would not leave
for such an important and costly call, he said that there was a wall
blocking him and he could not walk through a wall. For Rav Moshe, the
law of dalet amot was not some vague concept, it was a clear reality. His
greatness in Torah was surely the cause of such a tangible sense of Yirat
HaShem (fear of God) - it was not just that he knew all of Torah, but that
he allowed it to become so much a part of him that it became so real in his
mind. A person can learn Torah in an intellectual way and not let it filter
into his being - that kind of learning will probably not be so effective in
increasing ones Yiray HaShem - learning with an appreciation that it is
discussing reality and trying to apply it to our lives will hopefully enable a
person to be more real with the spiritual world.
A second suggestion is that of Rav Yisrael Salanter - that if a person wants
to develop more of a sensitivity in a certain area of law, he should learn
that area in depth - this will naturally bring him to a much greater
awareness of his actions in that area. For example, whenever Rav Yisrael
would find himself in a situation that could lead to yichud6, seclusion, he
would learn the topic of yichud in great depth, in this way assuring himself
that he would maintain constant awareness of any possibility of yichud.
One particular area where this principle is very important is that of lashon
hara (negative speech): There is such a constant challenge to speak lashon
hara that without learning its laws it is extremely difficult to avoid the
numerous pitfalls that arise. By learning the laws, as well as knowing what
constitutes forbidden speech, a person will develop a far greater sensitivity
in his speech.
We do not have the gift of korbanot anymore, but the lessons that we learn
from them can help us develop a strong sense of yirat HaShem that can
prevent us from the damage of sinning.
Notes
1. Vayikra, 5:17.
2. Sefer Hachinuch, Mitzvo 128. Also see Seforno, Vayikra, 15:17.
3. Chagiga, 16a.
4. Mesillas Yesharim, Ch.4, p.41-2..
5. There is a law that when a person is praying the Shemoneh Esrei no one
is allowed to walk in front of him within 4 amot one of the reasons for
this law is that the Divine Presence is present when during this exalted
prayer.
6. This is the prohibition of being alone with a member of the opposite
gender.
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Rabbi J. Gewirtz
Migdal Ohr
Volume 15 Issue 22 Parshas Vayikra 5773 GEwT ISYN W ARQYW P
(AK:H ARQYW)...LZGB WA DY TMWsTB WA IWDQPB WTYMEB wXKW HB LEM HLEMW
AUXT YK wPN
If a person will sin and commit a trespass against HaShem and be
deceitful towards his friend regarding a pledge or about putting of a
hand or about robbery (Lev. 5:21)
Parshas Vayikra lists a variety of different korbanos to be offered to atone
for a variety of sins. One who made use of sanctified items unintentionally
was called a moil, a trespasser, who had used something that belonged
to G-d. He was required to repay the item plus a fourth of its value, so that
his penalty was now a fifth of the amount repaid.
In this posuk, however, the Torah uses the word trespass, but it is not
referring to items that were sanctified for use in the Mishkan. Rather, it is
talking about more mundane matters, for example one who was given an
item for safekeeping and he now denies it, or he misused funds placed with
him, or even that he has not paid someone who worked for him. True,
these are terrible things, but how can it be compared to taking something
from the holy items of the Mishkan? One is a sin against G-d, the other is
merely a sin against man.
Rashi quotes R Akiva who asks why the Torah says it is a sin against
HaShem. He explains that unlike a loan which has witnesses, these cases
were when someone trusted his friend and the only one who is aware of it
besides the two of them is G-d, Himself, Who was present when the
transaction took place. Therefore, by denying the theft, he is denying the
omniscience of HaShem, as if He might not have known about it.
12 >:\D up trcdk trcd ihc
We find a similar concept in that one who steals openly must return what
was stolen, but one who stole clandestinely must pay double. The thief
who stole when no one was looking was afraid of being seen by people,
but he was not afraid of G-d. Therefore, he is fined more money for this
denigration of HaShem.
There is another level to this travesty. When one sins against HaShem
because he is overwhelmed in the moment by a lustful desire, it is
understandable that one is human and though he may logically understand
that it is wrong to do, he cannot help himself. HaShem is understanding
and will accept his sincere repentance.
When he sins against his fellow man in financial matters, however, he is
not only hurting someone about whom HaShem cares greatly, he is
denying the fact that everything he has comes from HaShem. He denies
that HaShem is the one who sustains all life, and gives each creature its
daily bread. In essence, he is denying the function of the entire universe. In
fact, the Gemara (Bava Basra 88b) says that stealing from man is worse
than committing a lustful sin.
Further, when a man succumbs to a sinful physical pleasure, he gains the
experience, though it is wrong and he will be punished. When one cheats
in business, though, all he succeeds in doing is causing HaShem to reduce
his income somewhere else, thus forcing G-d to do more work in
returning things to their rightful owner and he gains nothing.
Finally, by divorcing his dealings with man from his dealings with G-d,
feeling he can be holy in the synagogue and wicked in the office, he
undermines the whole Torah which came from HaShem as a unit. Such a
man has violated G-ds space and His sanctity, and he has sinned against
G-d through his sin against man, thus ruining his relationship with both of
them.
Someone once told R Shimon Schwab zl about the unfortunate fate of a
certain man. He is a frum (meticulously observant) Jew who was sent to
jail because he embezzled from his company. Shaking his head, R
Schwab said, Thats not true.
Yes, said the fellow, unfortunately it is true. There were witnesses and
proof that he stole the money and now he will have to sit in jail.
Thats not what I mean, replied the great man. I meant that if he stole
money, you simply cannot call him a frum Jew!
Did You Know?
Youve Gotta Keep Your Head Up
OK, you know that Jewish men wear a head covering. Some call it a kipa,
or covering, but the more traditional word is to call it a yarmulka. No, this
is not Yiddish, its actually Aramaic and its origins can be traced back to
the Talmud (Shabbos 156b).
There we are told that the mother of the great sage, R Nachman bar
Yitzchak, was told by astrologers that her son was destined to be a thief.
His mother urged him to always keep his head covered so the fear of
heaven should be upon him, and to pray for Divine mercy.
He didnt know why she said this, but one day, as he learned Torah
beneath a date-palm tree, his head covering slipped off and he was
overwhelmed by an urge to eat the dates, though they were not his.
He was so taken by this desire that he jumped up and bit off a cluster with
his mouth!
He then understood that as long as his head was covered, he was reminded
that G-d was above him, ever-vigilant, and watching every move he made.
When he didnt have it covered, he was able to be carried away by his evil
inclination and even stoop to stealing from others.
The covering his mother initiated came to be known as the yarmulka, a
contraction of the Aramaic words, Yareh dMalka - fear of the King.
Thought Of The Week:
Some things are all or nothing. If its 99% Truth, then it is 100%
Falsehood.
In memory of our father, grandfather and great-grandfather,
Rabbi Dr. Max Schay zl
Sponsored by the Itzkowitz family
LZ RKssY YEwY RH IB LAKYM BRH NZL
ISYN Y UYYCRAY
2013 J. Gewirtz
Rabbi Nosson Greenberg
Khal Machzikei Torah
Vayikra - Mr. Clean
In this weeks parsha Hashem introduces Moshe to the halachos of
different korbonos - sacrifices that must be brought as a means of
purifying ones character and mind of various sins. Rav Asi (Vayikra
Rabbah 7,3) tells us that the topics of Sefer Vayikra should be taught to
small children before teaching them any other portion of the Torah. The
rationale he gives is that children whose minds are still pure should come
and toil in the subjects that deal with purity.
There is a tremendous message in Rav Asis idea. The Torah can only be
fully understood and appreciated if learnt with an uncluttered and
unsullied mind. Any attempt to plumb the depths of the Torah with a mind
that has had its space taken up with pre-conceived worldly notions and
exposure to too much Olam Hazeh will not bear the correct fruits.
Especially portions of the Torah like Sefer Vayikra that prescribe a pursuit
of purity are nearly impossible to fully comprehend if one has been
exposed to the sordid underbelly of earthly pursuits. Rav Asi therefore
wisely advised that Vayikra should be learnt by the yiddishe kinderlach
with minds still as pure as the driven snow.
Just one question then; what hope is there for us adults as we begin another
cycle of Sefer Vayikra? Is there any way that we can do justice in
attempting to understand the laws of Korbonos and the protocols of
taharah with brains attuned to the world as we know it, a world of spiritual
gloom and doom?
I once saw a most beautiful parable from the Imrei Yosef that we can use to
explain our ability to learn all areas of Torah with absolute success. There
was once a poor man who received as a gift a bottle of wine. But not any
old bottle of wine. This was a magnificent wine, a great vintage, a creme
de la creme of wines. He couldnt wait to taste it, and so that night after his
meager meal he uncorked it. Looking around for a clean glass, he is
dismayed to see that all of his glasses are dirty. He goes over to his water
pail to wash out one of the glasses but the pail is empty. Its too late to go
out to the well and get water. He is besides himself. Here he has a great
bottle of wine ready to be poured, his salivary glands are working
overtime, and yet he has nary a clean glass. Such a wine cannot be drunk
straight from the bottle, perish the thought! As he is about to resign
himself to having to wait until the morning he suddenly has a Eureka!
moment. He pours some of that expensive wine into one of the dirty
glasses, swishes it around, and using the wine he cleans out the glass. After
spilling out that wine and with a glass now clean of dirt, he pours himself a
healthy measure of new wine, savors its bouquet, makes a bracha and
enjoys the most delicious wine he has ever tasted.
We are that poor man. Hashem has given us a wonderful gift called the
Torah, the greatest of vintages. But when we open our gemaras and
sefarim and uncork the Torah, ready to be intoxicated by its stunning
properties, we realize we do not have a clean receptacle within which to
put that Torah and really enjoy its true flavor. What can we do? Like the
man in the parable, we take some of that Torah, learn it for a while, and
put it into our minds, hearts and souls. We let it sit and soak for a few
minutes, then swish it around hopefully cleansing every nook and cranny.
And hperhaps then we metamorphosize into those holy yiddishe
kinderlach with unadulterated minds and we can drink heartily from any
part of the Torah, appreciating all its beauty and majesty.
Welcome back to Pre 1A!
Have a great Shabbos, Rabbi Nosson Greenberg
Rav, Khal Machzikei Torah, Far Rockaway, N.Y. ravgreenbergkmt@gmail.com

Rabbi Avraham Kahn
Torah Attitude
Parashas Vayikra: G-d Gives Us Everything And Makes It Easy To
Serve Him
Summary
G-d constantly gives us the materials and tools that we need in order to
observe the mitzvot. Every morning when we rise we thank G-d for
restoring our soul into our body. In the morning blessings, each person
expresses a personal appreciation that G-d has provided me with all my
needs. We accept that as long as G-d does not provide us with our
requests, there must be a reason, and therefore they are for the moment not
part of what we really need. If we would circumcise our son because G-d
blessed us with this child, then we would feel obligated to follow G-ds
commandments with every aspect of the childs education and upbringing.
If we would affix the mezuzah because we realize that we can only afford
to buy a house or pay our rent, because G-d helped us to make money, we
would make sure to have a mezuzah on every door in our house, and make
our home a place where we live according to G-ds instructions. When we
keep in mind that the money we make is only by the grace of G-d, it is
much easier to spend some of it to fulfill the mitzvot and to give
generously to the poor and needy. G-d gives us opportunities to serve Him,
but never does He expect us to do things that are difficult or strenuous.
Pesach is an opportunity to serve G-d, and is meant to be enjoyed by every
member of the family.
G-d Gives Us Materials And Tools
Last week we spoke about how we are all musicians in G-ds orchestra.
However, unlike most orchestras, where the musicians have to provide
their own instruments, G-d supplies us with all our needs and does not
expect us to do anything on our own. As it says in Job (41:3): Who came
before Me, and I [G-d] shall pay him. The Yalkut Shimoni explains that
this verse refers to the day when G-ds Holy Spirit will call out: Who
praised Me before I gave him a soul? Who circumcised his son, before I
gave him one? Who made tzitzis before I provided him with a garment?
>:\D up trcdk trcd ihc 13
Who made a fence before I supplied him with a roof? [see Devarim 22:8]
Who built a succah before I gave him a place? Who left the corner of his
harvest before I provided him with a field? [see Vayikra 19:9] Who
separated Terumah and tithe before I supplied him with a threshing floor?
And Who separated the first born animal and other offerings before I gave
him a flock? The list could go on, but the message is clear. G-d has given
us a Torah full of commandments of mitzvot, that we are expected to
fulfill. And He constantly gives us the materials and tools that we need in
order to observe the mitzvot.
Morning Thanks And Praise
The Chofetz Chaim (Mishneh Berurah 1:8) quotes from Seder Hayom that
every morning when we rise we shall say a small prayer of thanksgiving,
where we thank G-d for restoring our soul into our body. Rabbi Chaim
Vital (Gates of Holiness 1:6) explains that every night the neshamah part
of our soul is audited for the actions of the previous day. More often than
not, we do not deserve to have our neshamah returned to us. However, G-
d, in His great mercy, allows the neshamah to come back, and, as the
Yalkut says, otherwise we would not be able to thank and praise G-d.
All My Needs
Later during the morning blessings, we say Blessed are You HASHEM
Who has provided me with all my needs. When I studied at the
Gateshead Yeshiva, the mashgiach, Rabbi Moshe Schwab, once pointed
out the uniqueness of this blessing. In all the other blessings we thank G-d
in general for giving sight, for clothing, etc. But in this blessing each
person expresses a personal appreciation that G-d has provided me with
all my needs. On the one hand, we acknowledge that whatever we have
was provided to us by G-d. On the other hand, we accept that whatever we
have is exactly what we need, and we do not need anything beyond that. If
we internalize what we say, we would feel happy and accomplished for we
have whatever we need and lack nothing.
Must Be A Reason
This does not mean that we may not ask and pray for things we would like
to have or for situations to change. It means that we accept that as long as
G-d does not provide us with our requests, there must be a reason, and
therefore they are for the moment not part of what we really need.
Circumcision
When a couple is blessed with a son, most Jewish parents want to
circumcise him. It is not necessarily because they feel that this is a gift
from G-d, so it is only right that we follow G-ds commandment and
circumcise him. Rather, many of us do it because it is the Jewish thing to
do. If we would do it because we understand that G-d blessed us with this
child, then we would feel obligated to follow G-ds commandments with
every aspect of the childs education and upbringing.
Mezuzah
In the same way, most Jewish houses have a mezuzah on the front door.
We ought to affix the mezuzah, realizing that we can only buy a house or
pay our rent because G-d helps us to make money. Therefore, it is only
right to follow His commandment. If we keep this in mind, we will make
sure to have a mezuzah on every door in our house, and make our home a
place where we live according to G-ds instructions. But again, many
people only put up a mezuzah because that is what Jews do.
Strength To Make Wealth
The Torah says (Devarim 8:19): And you shall remember HASHEM your
G-d, for it is He Who gives you strength to make wealth. When we
remember that the money we make is only by the grace of G-d, it is much
easier for us to spend some of it to fulfill the mitzvot and to give
generously to the poor and needy.
Easy Offerings
In the beginning of this weeks parasha, the Torah instructs us about the
various offerings brought in the Temple. There are ten kosher animals, as
it says (Devarim 14:4-5): These are the animals that you may eat, the ox,
sheep and goat. The hart, deer The Chofetz Chaim quotes from our
sages who point out that the first three animals are domestic, whereas the
rest live in the wild. The offerings in the Temple were all domestic, as the
Prophet Micha says in the name of G-d (6:3): My nation what have I
done to you, and what difficulties have I made you? The Pesikta explains
that G-d says to us: Of all the kosher animals, did I ever demand of you to
climb the mountains to catch and bring something that you do not
possess? In the time of the Temple, G-d gave us the opportunity to serve
Him with offerings, but only those that were easy for us to bring. Says the
Chofetz Chaim, that is how it is with all our obligations. G-d gives us
opportunities to serve Him, but never does He expect us to do things that
are difficult or strenuous.
Celebrate Pesach
This week was Rosh Chodesh Nissan. The housewives are busy to get the
house ready for Pesach, and many are already filling the freezers with
delicious dishes for the holiday. We must understand that Pesach is an
opportunity to serve G-d, and is meant to be enjoyed by every member of
the family. It is not meant to be a burden that people find hard to manage.
Our rabbis are trained to advise and guide us how to prepare and celebrate
this beautiful holiday in a proper manner. It is up to us to ensure that both
old and young will enjoy and grow from this celebration. In this way, we
can appreciate that G-d redeemed us from Egypt and made us His chosen
nation for all generations.
These words were based on a talk given by Rabbi Avraham Kahn, the Rosh Yeshiva
and Founder of Yeshivas Keser Torah in Toronto.
Shalom. Michael Deverett
P.S. If you have any questions or enjoyed reading this e-mail, we would appreciate
hearing from you. If you know of others who may be interested in receiving e-mails
similar to this please let us know at Michael@deverettlaw.com .

Rabbi Yosef Kalatzky
Beyond Pshat
1. The Sinai Experience Continues Through the Mishkan
The Torah states, He (G-d) called to Moshe The Midrash cites a verse
from Psalms, Bless G-d His angels mighty in strength (geborei koach)
that do His bidding to obey the voice of His word. Who is considered to
be mighty in strength (geborei koach)? It is Moshe. There was no one as
mighty as he was. When the Jewish people stood at Sinai, they were
overwhelmed by the Voice of G-d. As the verse states, If we continue to
hear the Voice of G-d we will die. Moshe was able to hear the Voice of
G-d and was not harmed. From this we learn that tzaddikim (devoutly
righteous) are even greater than the most advanced angels. The greatest
angel does not have the capacity to listen to the Voice of G-d rather they
stand and are overwhelmed. As it states in Yoel, G-d presented His Voice
before His heavenly retinue. They stood and were overwhelmed.
However, tzaddikim have the capacity to hear His VoiceYou may say
(within the context of the Mishkan) that when G-d spoke to Moshe He did
so in a low voice so that Moshe would be able to withstand it. However,
G-d continuously spoke to Moshe in the same manner as He had done at
Sinai, with a loud and overwhelming voice. The Gemara in Tractate
Shabbos tells us that when the Jewish people initially heard the voice of G-
d at Sinai they expired. (G-d needed to resurrect them)From where do
we learn that when G-d spoke to Moshe in the Tent of the Meeting
(Mishkan) it was with the same voice (level of audibility) as Sinai? It
states, Moshe came to the Tent of the Meeting and he heard The Voice
speaking to him This is the Voice that he had heard at Sinai.
Rambam writes in the Fundamentals of Torah that at Sinai the entire
Jewish people witnessed G-d speaking to Moshe saying, Tell them such
and such Seemingly G-d needed to speak with a great level of
audibility so that the millions of people who were gathered at Sinai could
also hear His Voice. It was necessary for all the Jewish people to hear G-
ds Voice and hear Him speaking to Moshe in order to establish Moshe as
his spokesman- thus establishing the irrefutable authenticity of the Torah.
However, after the Sinai event, why was it necessary for G-d to continue
to communicate with Moshe with the same level of audibility as Sinai?
One would think that the purpose of these communications were for
Moshe to hear and understand the Word of G-d. If so, it would have been
sufficient to communicate at a lesser level of audibility.
Ramban in his commentary regarding the Mishkan writes that Mishkan
was a replication of the Sinai event. Every aspect of the Sinai event was
reflected and represented in the Mishkan. Ramban states, In the Mishkan
G-d communicated to Moshe from between the Cherubs (Kruvim). At
Sinai the Torah states, The words of G-d you heard from the fire The
Cherubs that were situated on top of the Holy Ark were fashioned from
gold, which reflects the color of fire. Thus, just as the Voice of G-d came
to Moshe at Sinai from the fire, so too did the Voice of G-d emanate from
a comparable setting in the Mishkan. Thus, the Mishkan was a replication
of Sinai, which was the equivalent of the Jewish people receiving the
Torah at Sinai.
The Torah states, These are the words of the Torah. The Gemara in
Tractate Megillah explains based on this verse that if any prophet
introduces a new law that was not communicated by Moshe, is a false
prophet. This is because Moshe is the only source of Torah that was
communicated by G-d. When Moshe passed away, the Torah was sealed
and complete. There were no longer any communications of law from G-d
through any other prophet. Anything that was communicated to the
prophets by after Moshe was unrelated to the Torah laws themselves. G-d
communicating with Moshe in the Mishkan was the equivalent of Torah
being transmitted at Sinai, since the Mishkan was a replication of Sinai. If
this is so, just as G-d at Sinai spoke with an overwhelming powerful voice
that was beyond the capacity of the Jewish people (causing them to die),
so too did He communicate to Moshe in an identical manner in the
Mishkan. It was a continuation of the communication of Sinai.
The Torah states in the Portion of Yisro after the Jewish people pleaded
with Moshe to receive the Torah on their behalf, Moshe said to the
people, Do not fear, for in order to elevate you has G-d come, so that awe
of Him shall be upon your faces, so that you shall not sin. Because of the
intensity and overwhelming holiness of Sinai, the experience was etched
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into the soul of every Jew until the end of time. It was not only the Jews
that lived at that particular time in history, but as Chazal tell us based on
the words of the Torah, every Jewish soul that is meant to ever come into
existence was exposed to the Words of G-d at Sinai. Every Jew that will
ever exist was impacted by that experience. Thus, whenever G-d
communicated the Torah to Moshe in the Mishkan, it was in that same
context as Sinai.
The Torah states after the sin of the Golden Calf, G-d said to Moshe,
You must go down because your people who you have taken out from
Egypt have become corrupt. Rashi cites Chazal who explain that You
must go down to mean, G-d said to Moshe, You will be lowered from
your spiritual status after the Jewish people have sinned because you were
only elevated to that special level because you represent them. Now that
they are no longer worthy of that special relationship, your level will be
diminished. Thus, Moshe receiving the Torah on behalf of the Jewish
people is the equivalent of the Jewish people themselves hearing the
Torah. As the Mishkan was the medium for His Presence to dwell in their
midst, so too was Moshe the medium through which G-d communicated
the Torah. Thus, when G-d communicated the Torah to Moshe he did so as
He had done at Sinai.
2. The Significance of the Torah Sage
The Torah states that the Holy Ark was cast in pure gold, On the inside
and on the outside. The Gemara in Yomah tells us that a Torah sage
(Talmud Chacham) whose inside is not consistent with his outside is not a
(true) Torah sage. Meaning, his internal purity and sincerity must be
consistent with his outward presence. The Midrash states, Although the
middle box (of the Ark) is made of wood, it is given great honor and
respect. Why is this so? It is because the Torah is contained within it. In
addition, the first Tablets although they were broken were also contained
within it and afforded respect. As it states, I placed into the Ark the
Tablets, the broken Tablets, and the Torah What do we learn from this?
Although a Torah sage may be impoverished (in the material sense) he
must be shown special respect because of the Torah that is contained
within him. Why was a gold crown placed on the top of the Ark? It is to
reflect the crown of Torah.Understand how beloved the Ark is to G-d!
Just as the Heavenly Throne is beloved to G-d so too is the Ark. Why is it
so beloved? It is because the Torah is contained within it. Since the Torah
is considered to be to the right of G-dThe Ark is beloved to G-dRav
Nason says, Every aspect of the Ark is beloved to G-d as the Heavenly
Throne. From where do we learn this? At the splitting of the Sea the
Jewish people said, I will make for You a Sanctuary We see that the
Heavenly Sanctuary corresponds to the earthly Sanctuary and the Ark
within the Sanctuary corresponds to the Heavenly Throne Thus, the
Torah sage, who is the equivalent of the Ark when he is consistent from
the inside and the outside is beloved to G-d as the Ark.
The Gemara in Tractate Berachos tells us that if one gives fruit to a Torah
sage it is considered as if one had brought the new fruits to the Temple
(bikurim). If one gives wine to the Torah sage to drink, it is as if one
poured wine libations on the altar. The offering of the new fruits and the
wine libations were only brought within the context of the Temple. Why is
the Torah sage considered to be the equivalent of the Temple? The
Midrash tells us that the Holy Ark was beloved to G-d (as much as the
Heavenly Throne) because of the Torah that was contained within it. The
Holy Ark was the location of the Divine Presence in the Mishkan
(Temple). Similarly, the individual who qualifies to be the Torah sage is
the location of the Divine Presence to no less a degree than the Holy Ark
itself. Therefore, when one gives him fruit and wine, it is the equivalent of
bringing the bikurim and libations in the Temple.
The Gemara in Tractate Berachos states, After the destruction of the
Temple, G-d only has the four cubits of Halachah (definitive law) in His
world. After the destruction of the Temple, the Divine Presence is located
where definitive law is beings studied and elucidated. Thus, wherever the
Torah sage may be, his location is the location of the Divine Presence.
The Torah states, Yaakov departed from Beer-sheva and went toward
Charan. Chazal ask, why is it necessary for the Torah to inform us that
Yaakov departed from Beer-sheva? It is known that he was located in
Beer-sheeva. Why is it important for the Torah to convey is from which
location Yaakov was traveling. Rashi cites the Midrash that states, When
a tzaddik leaves a location, the beauty, glory, and splendor of that location
leave with him. The tzaddiks departure causes a void because the Divine
Presence is no longer there. Thus, the change is profound. The tzaddik is
the source of blessing wherever he may be. It is because G-d says,
Wherever My Presence is found it is a location of blessing. I will come to
you and bless you.
3. Shedding Light in an Existence of Darkness
The Torah states, He (G-d) called (vayikra) to Moshe The Midrash
explains, The Torah uses the term vayikra (called) to indicate the
greatness of Moshe. We find at the beginning of Creation when G-d
created day the Torah states and G-d called (vayikra) the light day
Just as G-d called (vayikra) the light day so too He called (vayikra) to
Moshe. Who is greater? Is it the captor or the captured? The captor is
greater. The light was called day. There is no true light other than the
Torah. As King Solomon writes in Proverbs, Neir mitzvah vTorah ohr
(the mitzvah is the fuel and the Torah is the light/illumination). Moshe
captured the Torah in its entirety. As it states, You ascended above and
you captured the captured. The Gemara in Tractate Shabbos tells us
Moshe ascended to heaven and took the Torah, despite the angels who
were opposed to man possessing G-ds Splendor. Thus, Moshe was the
captor who captured the Torah (the light). G-d said to Moshe, In this
existence you are the leader of the Jewish people. At the end of time when
the righteous come to claim their reward, you shall be ahead of them all.
Thus, Moshe being the captor is even greater than the Torah itself.
The Prophet Jeremiah states, If not for My covenant, which is in effect
day and night, the statutes of heaven and earth would not be put in place.
The Gemara in Tractate Nidarim explains that the covenant is referring
to the study of Torah, which must be in effect continuously in order to
maintain existence. Ramchal explains that when G-d Willed existence, He
linked every aspect of existence to the Torah. When one engages in Torah
study, it activates various spiritual influences and forces that allow the
world to manifest and generate great blessing. However, if Torah study
were to cease, so too would existence.
The Gemara in Tractate Pesachim as well as other locations tells us that
physical existence is comparable to the nighttime period (darkness) and
the world to come (at the end of time) is comparable to the daytime period
(light). Just as in the nighttime period one perceives his surroundings in a
distorted manner, so too is ones perception of truth in the physical world
distorted and obscured. G-d called the light day. The only way one is
able to see existence in its true light is through the study of Torah, which is
the source of illumination. The study of Torah allows one to have a sense
of his own spirituality, thus removing the conflicts of interest that distort
truth. The world to come will be completely illuminated and free of
distortion because evil will be vanquished. However, G-d gave the Jewish
people a mechanism, which is the Torah, to illuminate the physicality of
the world to have a semblance of the world to come. As the Gemara in
Tractate Kiddushin states, I (G-d) created the evil inclination and the
Torah as its antidote.
Moshe, because of his unique dimension of spirituality was the one who
brought this special light into existence through his acquisition of the
Torah. He will thus be the first to receive reward because it is only because
of his accomplishment that anyone can see truth and thus advance
spiritually. Just as G-d called the light day He called to Moshe who was
the one who brought light into the world, despite the darkness of physical
existence. He was the one who allowed the Jew to have day during the
nighttime period, the physical world.
Rambam writes in the Laws of Torah Study, Although there is a mitzvah
to study Torah during the day and nighttime period, the majority of ones
study should be done in the nighttime period As the Prophet Jeremiah
states (Eicha), Rise and sing out in the night. Rambam explains that the
song of the Jew is the Torah, which is most effective when studied during
the nighttime period. The Prophet wrote these words in Eicha, which was
expressed after the destruction of the Temple. He had witnessed the Jewish
people going into exile and further into darkness. The only way one could
have some semblance of understanding of ones predicament is through
the light of Torah, which is the song of the Jew. One sings when one is
joyous. Similarly, when one is able to achieve clarity through the study of
Torah, despite darkness of the world, when he will come upon
understanding it will give him joy.
4. The Unceasing Love of a Father
The Torah states, He (G-d) called to Moshe The Midrash asks, From
where did G-d call to Moshe? He called to Moshe from the communion
tent (Ohel Moed). The Name of G-d should be blessed forever. He chose
to leave the upper spiritual levels of existence to dwell in the lower
physical realm. He chose to dwell in the Mishkan because of His love for
the Jewish people. G-d gave the mitzvah of Build for Me a Sanctuary so
that I may dwell in your midst to demonstrate His love for the Jewish
people.
The Torah tells us in the Portion of Vayakhel-Pikudei that the Mishkan is
referred to as the Sanctuary of the testament. To what is it a testament?
Chazal explain that it is a testament that G-d had forgiven the Jewish
people for the sin of the Golden Calf. Sifsei Chachamim (commentary of
Torah) asks, If the second set of tablets were given to the Jewish people
by G-d, it is clearly an indication that they were forgiven and reinstated as
His people. Why was it necessary for the Mishkan (the location of G-ds
Presence) to be the testament that G-d had forgiven them? Sifsei
Chachamim cites Taz (Rabbi David HaLevi), one of the earlier later
commentators who explains that it was not sufficient for the Jewish people
to know that G-d had forgiven them. G-d wanted the nations of the world
to know that He had forgiven them. Thus, He gave them the mitzvah of
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building the Mishkan so that He could dwell in their midst. By G-d leaving
His exalted location to dwell on the terrestrial level with the Jewish
people, He publicly demonstrated that they were not only reinstated as His
people but they were also loved by Him.
The Jewish people were not abandoned. Maharal of Prague writes in his
commentary on Chanukah that although there was a Temple that contained
G-ds Presence, the Greeks did not accept the fact that the Jewish had a
special relationship with G-d. They decreed that every Jew must write on
the horn of an ox that would be displayed in his home, We do not have a
share in the G-d of Israel. The Greeks believed that because the sin of the
Golden Calf had taken place soon after the Jewish people were taken to be
G-ds people, it is an indication that there was never a true relationship
between them and G-d.
G-d left the upper spiritual realm to dwell in a physical world to be in their
not because it was to fulfill the objective of Creation, which was for the
sake of the study of Torah, but rather to demonstrate His love for them.
The Midrash in the Portion of Terumah explains the Mishkan with an
allegory. After a King had married off his only daughter, he asked his son
in law to build a small room in their home on his behalf so that he could
visit his beloved daughter, from whom he had difficulty parting.
Similarly, the Mishkan is an expression of G-ds love for the Jewish
people, which is not dependent on any specific criteria. G-d considers
them His children and thus loves them unconditionally as a father loves his
child. The Mishna in Ethics of our Fathers tells us that unconditional love
is everlasting. In contrast, love that is based upon a circumstance will
cease if the circumstance ceases. Thus, the love that G-d has for the Jewish
people is eternal.
Despite the fact that the Jewish people are in exile, G-ds love is
unceasing. As the Gemara in Tractate Berachos tells us that every day (a
number of times), a Heavenly Voice cries out, Woe to the Father who
exiled His children from His table. Woe to the children who have been
exiled from their Fathers table Because of the sins of the Jewish
people, G-d cannot openly demonstrate His love in a more revealed
manner. However, His love continues without diminishment.
5. Mans Relevance to Atonement
The Torah states, When a man (adam) among you brings an offering...
The Gemara tells us that the Torah usually refers to a man as ishe, As
the Gemara explains that when the Torah repeats the word ishe, ishe
regarding the bringing of a sacrifice it is to include that a non-Jew is also
able to bring a sacrifice to the Temple. If this is the manner in which the
Torah usually expresses itself, why does the Torah refer to a man as
adam and not ishe in the opening verse of the Portion of Vayikra,
which discusses the laws that pertain to offerings?
The Midrash Tanchuma states, The Torah refers to man as adam
regarding the offerings to teach us that if one sins similar to Adam, he
must bring a sacrifice for atonement. After Adam had sinned by eating
from the Tree of Knowledge, he was driven out of the Garden of Eden.
Because of his sin, G-d decreed that Adam should be subject to death.
Although Adam had justified his eating from the fruit of the Tree, which
should classify his sin as inadvertent he was not given the opportunity to
atone for his sin with an offering. The Torah tells us that one is allowed to
atone for an inadvertent sin through a sin offering. Why was Adam not
given this opportunity of atonement?
Ohr HaChaim HaKadosh explains that Adam was pure in his essence.
There was no aspect of evil in his being. If this were so, then there is not
sufficient justification for Adam to have rationalized his behavior
regarding his eating of the Tree. His sin could not have been inadvertent. It
was due to Adams choice that he ate of the Tree. Thus, his transgression
was classified deliberate. Because of Adams degree of purity and clarity,
inadvertency had no relevance to him. Therefore, a sin offering, which is
intended to atone for inadvertent transgressions had no relevance to Adam.
As a result of his sin, existence became tainted with evil. Just as Adams
foreskin, which is a covering that is an expression of his spiritual impurity,
so too did man inherit this spiritual ble-kalatsky
ockage that denies him a natural level of clarity and understanding of G-d
and purity. After the sin of Adam every human being has true relevance to
inadvertent transgression that distorts truth and thus allows man to sin.
Thus, the Torah tells us that one can atone through the bringing of a
sacrifice.
The Gemara in Tractate Sanhedrin tells us that because Adam had sinned
he is referred to by Chazal as a heretic, an idolater, or one who
rejected G-d. Because Adam was handiwork of G-d who was created with
total purity, the only way he could have sinned was to deny G-ds
existence on some level. If he had retained and maintained the clarity with
which he had been endowed, he not have been able to defy the Word of G-
d by eating of the Tree of Knowledge.
Although man is able to bring a sacrifice to atone for his inadvertent sin,
the Torah, regarding sacrifices, specifically uses the appellation of
Hashem (YKVK) to refer to G-d, which connotes the Attribute of
Mercy. It is only because of G-ds Mercy that He allows man to bring an
offering to atone for his inadvertent transgression. Within the context of
the Attribute of Justice, ones failings are considered to be inexcusable,
regardless of the lack of clarity due to the sin of Adam. The Attribute of
Justice would regard the sinner as liable for death and not allow him to
atone through an offering.
Rabbi Shlomo Katz
HaMaayan
Parshas Vayikra - Measuring Up
Volume 27, No. 23
Sponsored by Nathan and Rikki Lewin in memory of her father Harav
Eliyahu Moshe ben Yitzchak Dov Gordon ah
Daf Yomi (Bavli): Eruvin 8
One of the mitzvot of this weeks parashah is (2:13), On all your
sacrifices you shall sprinkle salt. The Gemara (Menachot 21) says: I
might think that you should fill it with understanding; therefore the Torah
says You shall sprinkle. Rashi explains: I might think that a sacrifice
should be saturated with salt, just as a person is saturated with wisdom and
understanding. To prevent this error, the Torah says, You shall merely
sprinkle the salt on it.
R Yitzchak Blazer zl (died 1907) notes that this Gemara demonstrates
how different we are from our ancestors in Talmudic times. When trying
to explain something that is not readily apparent, one ordinarily chooses a
metaphor whose meaning is obvious. How strange it is that when choosing
a metaphor for something that is saturated or dripping with salt, the
Gemara describes a person who is overflowing with wisdom. We can only
assume that this description fit the typical person of that period, such that
the Gemaras metaphor would have been readily understood. In contrast,
notes R Itzele (as R Blazer was known), common idioms today describe
something that makes no sense as lacking salt or lacking taste (in
Hebrew: chasar taam), rather than saying that something that has no salt
is lacking sense. It seems that in our generation, salt is more readily
available than wisdom, unlike in Talmudic times, when wisdom was the
more common of the two.
A similar change in human nature is seen in the Mishnah (Avot ch.2):
One who borrows from man is [bound to pay] just as if he had borrowed
from G-d. This suggests that, while people of Mishnaic times were
sometimes lax in paying their earthly debts, they all recognized clearly
their debts to Heaven. Therefore, the Tanna (sage of the Mishnah) teaches
us that our obligation to man is no less than our obligation to G-d. How
different it is in our times, for we much sooner forget to repay our debts to
G-d than we do our debts to our banks and our neighbors. (Kochvei Ohr:
chapter 50, Maamar Mah Bein Dorot HaRishonim LAcharonim)
A person who will bring close a korban mikem / from among you to
Hashem--from the animals, from the cattle and from the flocks . . .
(1:2)
R Yosef Yitzchak Schneerson zl (1880-1950; Lubavitcher Rebbe)
writes: If the Torah wanted only to teach us the laws of the sacrifices, it
could have said, A person mikem / from among you who will bring
close a korban to Hashem (rather than, A person who will bring close a
korban from among you . . .). However, the Torah wants to teach also that
when a person wants to become closer to G-d--the word korban is from
the word meaning close--it must come mikem / from within the
person. It is up to each person, and within his power. Every Jew can
challenge himself with the question, When will my deeds reach those of
my forefathers--Avraham, Yitzchak and Yaakov? Nothing can hold a
person back from coming close to the Divine. At the same time, Hashem
does not have unfair expectations of a person; rather, He judges each
person according to each ones own circumstances and abilities.
The verse continues: From the animals, from the cattle and from the
flocks. [In the language of the Talmud, cattle are called beheimah
gasah--loosely translated large animals, but literally coarse animals.
Sheep and goats, on the other hand, are called, beheimah dakah--loosely
translated small animals, but literally fine animals.] R Schneerson
explains: The verse is referring to variations within mans animal soul.
Some people have a coarser animal soul, like a bad-tempered ox, while
others have a finer animal soul. But, everyone has one, and everyone is
called upon, and able to, bring it closer to G-d. How? Just as a fire came
down from Heaven to consume the physical sacrifices on the altar, every
persons soul has in it a fire that naturally burns with love for G-d. There
are many waters--i.e., distractions, such as the need to earn a living--
which attempt to extinguish this fire, but these many waters cannot
extinguish the love (paraphrasing Sh ir Hashirim 8:7). (Maamar Bati
Legani ch.2)
A person who will bring close a korban . . . to Hashem . . . (1:2)
R Yitzchak Isaac Chaver zl (1789-1852; rabbi of Suvalk, Lithuania)
notes that only the Divine Name Y-K-V-K (Hashem) is used in
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connection with the sacrificial offerings; never the name Elokim. He
explains:
Elokim refers to G-d as the Master of nature, while Hashem refers to
His hashgachah / direct involvement with His creations, when He
overrules nature. Bringing sacrifices brings us closer to Hashem and
allows us to escape the control of nature. Thus, the Name Hashem, not
Elokim, is used in connection with sacrifices. (Haggadah Shel Pesach Yad
Mitzrayim: Poteiach Yad)
Pesach
Vgam / Also the nation that they shall serve, I shall judge, and
afterwards they shall leave with great wealth. (Bereishit 15:14; also in
the Pesach Haggadah)
What is added by the word vgam / also? R Aharon Teitelbaum shlita
(Satmar Rebbe) explains: Rashi zl (to Shmot 11:2) writes that there were
other nationalities in Egypt besides the Egyptians, who helped the latter
oppress Bnei Yisrael. Regarding them, Hashem promised Avraham Avinu,
Also the nation that they shall serve, I shall judge . . . (Quoted in
Haggadah Shel Pesach Otzrotaihem Shel Tzaddikim)
They appointed taskmasters over it [the nation of Bnei Yisrael] lmaan
/ in order to afflict it with their [the Egyptians] burdens; it built storage
cities for Pharaoh--Pitom and Raamses. (Shmot 1:11; also in the
Pesach Haggadah)
What is added by the word lmaan / in order? Moreover, why didnt the
verse say more simply, They appointed taskmasters over it who afflicted
it with their burdens. R Tuvia Halevi zl (Tzefat, Eretz Yisrael; 16th
century) explains:
A midrash relates that Pitom and Raamses were built on quicksand or
very soft soil so that, no sooner had they been built, they had to be built
again. The Egyptians received no benefit from Bnei Yisraels work. Thus,
the Torah emphasizes that the sole purpose of this work was in order to
afflict Bnei Yisrael. (Haggadah Shel Pesach Haggadat Chachmei Tzefat)
Or has any god ever miraculously come to take for himself a nation
from amidst a nation, with challenges, with signs, and with wonders, and
with war, and with a strong hand, and with an outstretched arm, and
with greatly awesome deeds, such as everything that Hashem, your
Elokim, did for you in Egypt before your eyes? (Devarim 4:34; also in
the Pesach Haggadah)
R Yisrael Belsky shlita (rosh yeshiva of Torah Vodaath in Brooklyn,
N.Y. and a major contemporary posek, particularly in the area of kashruth)
writes: This pasuk is one of only two verses in the whole Torah that
contains every letter of the aleph-bet. The message is that when G-d
reveals Himself, it touches every aspect of the universe which, say Chazal,
was created using all the letters of the aleph-bet. Likewise, it teaches that
Hashem personally supervises every aspect of the universe. (Haggadah
Shel Pesach Btzeit Yisrael)
A Parable About Chametz
Bedikat Chametz--typically translated, The search for chametz--
actually means, The search of chametz. What does it mean to search the
chametz? R Yissachar Ber Rokeach zl (Belzer Rebbe; died 1927)
answered with the following parable:
A group of merchants was walking home from a successful day at the
market, and they decided to rest under a tree. But where could they place
their days earnings for safekeeping? After looking around for a safe place
to deposit their moneybag, they decided to hang it among the branches of a
tree.
Satisfied that the only witnesses were the cows grazing nearby, the
merchants hid their treasure in the foliage. Soon they fell into a deep sleep.
The merchants hadnt stopped to think that where there are cows, there
may be a cowherd. From his place in the nearby brush, the cowherd had
seen everything. Stealthily, he removed the gold coins from the sack in the
tree and filled the bag with an equal volume of dung. He then hid the
money in a hole he had dug and concealed himself in the brush until the
merchants would leave and he could reclaim his ill-gotten wealth
Upon awakening, the merchants took their bag from the tree. Feeling that
it was much lighter than before, they looked inside and realized they had
been robbed. But who had done it? There were no humans nearby!
Obviously, the merchants concluded, the cows were the culprits. But who
had ever heard of cows that steal gold coins? Who had ever heard of cows
that climb trees? How did the cows put the dung in a bag? No matter--
there was no other explanation. With that, the merchants shrugged and
went on their way.
These merchants were fools, said the Belzer Rebbe. Had they investigated
further, they would have found the real thief, as well as their money!
Our Sages teach that chametz is a metaphor for the yetzer hara/evil
inclination, the cause of the great spiritual losses which we suffer on a
regular basis. Our duty at this time of the year is to eradicate chametz, and
what it represents. However, it is not enough to search for chametz; we
must search the chametz itself. We must examine the nature of the
chametz within ourselves and ask ourselves how it got there. We may not
shrug it off like those foolish merchants shrugged off their discovery of
dung in their moneybag. (Haggadah Shel Pesach Shaarei Armon)
Copyright &copy 2013 by Shlomo Katz and Torah.org. The editors hope these brief 'snippets' will engender further study and discussion of Torah
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510-1053

Rabbi Dov Kramer
Taking A Closer Look
There are many karbanos (offerings) described in our Parasha, but only
two nouns used to describe the person bringing these offerings. One who
brings an animal offering that is not obligatory (or mandated), but brings it
out of a desire to do so, is called uh-dum, a human (Vayikra 1:2).
Pronouns are then used until the (non-obligatory) grain offering is
described (2:1), where the noun nefesh (living, breathing being) is
employed. When describing one who brings obligatory offerings (such as
the various sin offerings), nefesh becomes the only noun used (4:2, 4:27,
5:1, 5:2, 5:4, 5:15, 5:17and 5:21). It would seem, then, that nefesh is the
appropriate noun in this context; any other would be out of place. In fact,
Rashi tells us (1:2) that the reason the Torah started with the noun uh-
dum (human) was to equate every person who brings an offering to the
first human, Uh-dum (Adam). Just as the offerings that Uh-dum brought
were not from stolen goods (as there was no one he could have stolen them
from), so too any offering brought by us cannot be from anything that was
stolen. After teaching us this lesson, though, only nefesh is used.
Despite nefesh seeming to be the proper noun (pardon the pun) to refer
to one who brings an offering, when the grain offerings are described,
Rashi is bothered by the use of the noun nefesh. He explains that it is
normally the poor who bring non-animal offerings, and because it is a
greater sacrifice for the poor person to bring any voluntary offering, G-d
considers it as if he brought his own nefesh, i.e. himself, as the offering.
While Rashi points out that this is the only time nefesh is used regarding
a voluntary offer, its use here shouldnt need an explanation, as nefesh is
used extensively by the mandatory offerings. Why is nefesh more
indicative of G-d considering it an offering of ones self by a voluntary
grain offering than it is by the obligatory offerings? Why would using
nefesh need any explanation at all?
Ralbag, in his explanation of the purpose of bringing karbanos (discussed
when Noach brought his offerings after the flood, and in his concluding
thoughts to Parashas Tzav), describes how spiritual growth is attained by
concentrating on the growth of the intellect while minimizing things of a
mundane nature. When we take an animal, which has no human intellect
but otherwise has the same mundane aspects as humans, and slaughter it as
an offering, we are showing that we do not value the animalistic parts of
our nature. Rather, we are attempting to mitigate its effects on us, allowing
the human intellect to shine through.
The term nefesh is used to describe all living, breathing things, such as
animals and humans. We find the term nefesh referring specifically to
animals during creation (Beraishis 1:20-21 and 1:24) and elsewhere
(Vayikra 24:18). When Ralbag describes subjugating our base tendencies,
he uses the term nefesh behamis, the animal-like nefesh that is part of
every human being. Therefore, when describing the sin-offerings, the
Torah uses the tern nefesh, as it was this aspect of the person that led to
sin, and it is precisely this aspect that the sinner is trying to subjugate
when repenting (which includes the bringing of the sin-offering). When
the offering is not a sin-offering, however, this manifestation of our
mundane nature is not evident, and the use of the term nefesh seems
inappropriate. Rashi therefore points out that we never find the noun
nefesh by a voluntary offering, with the exception of the grain offering.
Usually nefesh refers to the mundane side of a person, but here, where
the offering was not being brought as part of the process of minimizing
animalistic tendencies, it must signify something else. Therefore, Rashi
(based on Menachos 104b) tells us that the Torah used nefesh by
voluntary grain offerings in order to show how much value G-d places on
the meager offering of the pauper, considering it as if he or she (see
Vayikra Rabbah 3:5) brought him or her self as an offering.
Netziv says that by using the term nefesh the Torah indicates that
bringing a grain offering, despite it being voluntary (and not a sin-
offering), also achieves some sort atonement. He cites several proof texts
to show that it was brought as part of the process of improving character
flaws (as opposed to atoning for specific sinful actions), and explains the
correlation between grain offerings and correcting character flaws.
Nevertheless, grain offerings were not only brought by those who were
trying to improve their character traits; most people (unfortunately) dont
spend much time or effort in this area. The majority of grain offerings
were brought by those who didnt have any discretionary funds to spend
on offerings (all the items needed for a grain offering are included in the
things that field owners must leave for the poor, see Chasam Sofers Toras
>:\D up trcdk trcd ihc 17
Moshe). As Rashi put it, who usually voluntarily brings a grain offering?
A poor person. Therefore, if the term nefesh didnt also apply to a poor
persons grain offering, it wouldnt have been used. Since the Torah does
describe the person who brings a grain offering as nefesh, and most who
brought one were poor (and would have brought something else if they
werent limited to taking food off their own table in order to bring any
kind of offering to G-d), we learn that G-d considers it as if the poor
person had offered him or her self to Him.

Rabbi Moshe Krieger
Bircas HaTorah Parsha Sheet
Parshas Vayikra
Our parsha famously begins with word Vayikra, with Hashem calling
to Moshe. Rashi tells us that this particular term of calling is one that
denotes love and that this is the form of communication which G-d chose
to use for all the commandments He gave over to Moshe Rabbeinu.
However, Rashi notes that when Hashem addresses non-Jewish prophets
such as Bilaam, He uses a different verb; vayikar. Such an expression, in
contrast with vayikra, is a term of impurity and happenstance. Hashem
dreads any interaction with the nations of the world and even their
prophets. Therefore, the mode of communication is vastly dissimilar.
Hashem calls warmly to the Jewish prophets and invites them to hear His
words with kindness and love, while the non-Jewish prophets receive a
cold reception. What leads to this distinction? Why not call warmly to the
non-Jewish prophets as well and bring them closer to the truth through
love?
Rav Gedalia Shorer explains calling as an action that one does with the
intention that the person whom they are calling will direct their attention
towards them and proceed to come closer to listen on their own accord. In
order to be called by Hashem, you have to prepare yourself and become
a person who will actually come and listen. Beginning with Avraham
Avinu, the Jewish people were the only nation among all others that
actually desired to have a relationship with Hashem and fulfill His will.
When Hashem called, they listened. However, with the nations of the
world, Hashem has to strain Himself and come over to them, so to
speak, in order to achieve any form of communication. Such activity is
painful for Hashem and He doesnt enjoy interacting with such ungrateful
beings. We can see from here that Hashem desiring closeness with us does
not necessarily happen automatically. We ourselves have to show Hashem
that we are ready to be brought close and listen to G-ds call, completely
giving our attention to Him. According to Rav Shorer, we learn about this
principle here at the beginning of Sefer Vayikra because this is a central
idea of what bringing a Korban is all about. A Jew has to realize that the
purpose of a Korban is to bring close and that such closeness can only be
achieved with the proper mindset. One must prepare himself. Nowadays
that tefilla fills the place of Korbanos, we should realize that we have this
same opportunity and responsibility every time before we start Shmoneh
Esrei. We should remind ourselves that we are preparing to get close to
Hashem and remember that this is something to be cherished. We must
daven with the proper cavana and not let such a precious opportunity slip
through our fingers.
There is an interesting Zohar that says that everyday a Bas Kol cries out
from heaven: Oh, Return (My) wayward sons. The Slonimer Rebbe
comments on this passage in the Zohar, citing the Baal Shem Tov who
asks the following difficulty: Who cares? We dont hear this voice
everyday in our lives so the Bas Kol surely isnt affecting us on an
experiential level. What good does it do for us to know that such a
phenomenon exists? However, the Baal Shem Tov answers this question
with another question. When a person wakes up in the morning and out of
the blue decides to do teshuva, where does that inspiration come from?
When a person suddenly decides to completely change his life and
dedicate himself to Torah learning, how does such an idea even come into
the persons head? Even when a person finds the inspiration to improve
himself even a little bit, how does that happen? This is the Bas Kol. A Jew
can be inspired to do teshuva at any time. Just as Hashem called to Moshe,
so too we are getting called by Hashem constantly. We, the Jewish people,
have such a rich tradition of listening to G-ds call that even when we are
not fitting, Hashem still tries calling out to us in little ways. This is the
legacy of Moshe Rabbeinu and so many Jews throughout history who were
dedicated to listening to Hashems word and fulfilling it in its entirety.
Rabbeinu Yona writes in Shaarei Teshuva 2:22 that a Jew should be
thinking about how he can get closer to Hashem all the time. A Jew has an
obligation to realize that getting close to Hashem is the basis for his entire
existence and that the relationship with his Maker is the only thing that is
truly meaningful in life. It is so easy to get distracted and forget about the
essence of our lives, but we should remember our days are numbered. As
the Mishnah in Pirkei Avos near the end of the 2nd chapter says: The day
is short and the task is great We have so much work to do. How are we
going to achieve such lofty things like Yiras Shamayim, Ahavas Hashem,
bitachon, savlanus, loving our fellow Jews, etc? We have a constant
obligation to apply ourselves as much as we can to get closer and closer to
Hashem. This is the essence of a Jew and this is what our reward is going
to be based on when we get to the next world.
In the previous generation, one of the great Rosh yeshivas of the time was
an incredibly holy rabbi by the name of Rav Aharon Cohen. He was very
sick his entire life and suffered the pain of never being able to have
children. Nevertheless, he lived his life inspired and was an inspiration to
all those around him by being one who constantly desired to grow and
become closer to Hashem. He overextended himself in all areas. He
learned and taught many talmidim, treating each one as his son. He also
displayed tremendous hospitality for others, even allowing those who
needed to sleep at his house. Furthermore, Rav Aharons desire for growth
and closeness to Hashem was so strong that he would go anywhere to get
it. Despite the fact that Rav Aharon was a very renowned Litvish Rosh
Yeshiva, he nevertheless developed a close relationship with Rav Aharon
Roita who was a Hassidishe Rebbe. Rav Aharon appreciated the rebbe for
his enthusiasm, especially in tefilla, and used it for his own avodas
Hashem. He even would visit the rebbe every Shabbos, with the hope that
the rebbes good qualities would rub off on him. Everything Rav Aharon
did was just so that he could get closer to Hashem. For Rav Aharon,
getting close to Hashem was the only thing that was important to him.
May we all be zoche to get closer to Hashem!!!
Rabbi Eli Mansour
Weekly Perasha Insights
Parashat Vayikra: An Animal Carcass is Better Than Him
Parashat Vayikra begins with G-d calling to Moshe, inviting him into the
Mishkan. Although Moshe had spent forty days together with G-d in the
heavens, and oversaw the entire project of constructing the Mishkan, he
did not enter the sacred site without being summoned by G-d. In his
extraordinary humility and impeccable sense of propriety, Moshe
understood that despite his unparalleled stature, it would be inappropriate
for him to enter the Mishkan before being summoned by the Almighty.
The Midrash notes Moshes conduct and the vital lesson of proper Middot
that it teaches us, and then comments, Any Torah scholar who does not
have Daat [knowledge] an animal carcass is better than him. What
exactly do the Sages mean by the term Daat, and why did they employ
such drastic language, stating that a scholar without Daat is on a lower
level than an animal carcass?
Rav Yishak Hutner (1906-1980) explained the term Daat by noting the
opposite ways in which it is used. The Torah in Parashat Bereshit uses this
term in reference to intimacy Vehaadam Yada Et Hava Ishto (Adam
knew his wife Hava), indicating that it refers to closeness. However, on
Mosaeh Shabbat, we insert the paragraph of Habdala in the Beracha of
Ata Honen, which speaks about wisdom, because we need wisdom to
distinguish between sacred and mundane. Here, Daat refers to
distinction and separating between two ideas. Rav Hutner thus explained
that Daat means the ability to determine the appropriate time to draw
close and the appropriate time to keep a distance. Moshe understood that
on this occasion, after the construction of the Mishkan, it was appropriate
for him to keep a distance, to remain outside the Mishkan, until he was
called. This was indeed Daat, a reflection of Moshes refined character
and ability to discern the appropriate mode of conduct in any given
context.
The Midrash comments that a Torah scholar without Daat is worse than
a Nebela the carcass of an animal that died without proper Shehita.
Rav Hutner explains that such an animal is forbidden for consumption, yet,
interestingly enough, its hide may be used as parchment for a Sefer Torah.
As long as the animal belongs to a kosher species, its skin may be used for
a Sefer Torah, even though it did not undergo proper Shehita and thus its
meat is forbidden for consumption. It turns out, then, that even a Nebela
has the possibility of being elevated. Although the meat is forbidden and is
considered Tameh (ritually impure), it nevertheless can be raised to great
heights of Kedusha by being turned into a Sefer Torah.
And in this sense, a Nebela is on a higher level than a Torah scholar
without Daat. If one studied Torah and amassed significant amounts of
knowledge, but the Torah did not affect his character as it is meant to do,
and he does not become elevated, refined, more ethical and more
courteous through his learning, than he is worse than a Nebela. He has
shown that he is incapable of elevation, that even through serious
engagement in holiness he cannot be changed and uplifted.
We should try to be, at very least, no worse than the Nebela, and display
the openness and ability to be raised and inspired by the Torah we learn,
18 >:\D up trcdk trcd ihc
and ensure that it leads us to higher ethical and moral standards and to
become more refined, noble people.
National Council of Young Israel
Weekly Dvar Torah
Parshat Vayikra
Guest Rabbi: Rabbi Chaim WassermanPresident, Council of Young
I srael Rabbis in I srael
Rabbi Emeritus, Young I srael of Passaic-Clifton, NJ
#1 One question, asked of me repeatedly over four decades by students
and congregants, has been Why Korbanot? A follow-up question, in one
form or another, would invariably be: When the Beit haMikdash is rebuilt
will we have to do all those korbanot again?
As could be assumed, I would jump to the sources of Chazal and various
classical commentaries, to construct as relevant an answer as possible of
course, depending on who was confronting me at the time. Most often, I
would start with the well-known disagreement between RaMBaM and
RaMBaN as to Torahs possible reason for the institution of korbanot in
the first place.
#2 RaMBaM posits that the Torahs entire system of korbanot was
intended to wean Jews away from the idolatrous, wanton sacrifice of
animals which was common to all ancient cultures, but rather, to
concentrate the ritual of korbanot in one specific place, the House of G-d.
(Wanton animal sacrifice was the kind of lifestyle the Jewish people saw
in Egypt for the centuries of their sojourn there.) This approach would then
yield yet another gnawing, philosophical dilemma. With the advent of
Mashiach, the common assumption is that the world would be totally rid of
idolatrous nonsense, not because of divine intervention, but because of
humanitys rise to a new standard of moral perfection. What purpose then,
according to RaMBaM, would animal sacrifices serve? (See RaMBaM,
Moreh Nevochim 3:32) For this issue I did not have a substantive answer.
Subsequently, in his commentary to Torah, RaMBaN offers a well-known
sharp and extensive critique of RaMBaMs position. He essentially
concludes that the word korban derives from the root-word k-r-v
which connotes coming closer. Every step in a persons sacrifice, claims
RaMBaN, is intended to set off a thought process of intense introspection
for the individual to consider the folly of his action that brought him there
in the first place. The entire institution of all korbanot, therefore, was a
system for a person to renew his close relationship with HaShem (see
RaMBaN, Vayikra 1:9).
#3 MaHaRaL, following in the footsteps of RaMBaN, opines that the
diminution of a persons funds that takes place when a korban is
necessary, will cost him a financial outlay to obtain the animal and then
transport it to the Beit haMikdash. Every loss (a person sustains)
constitutes a kapparah, an atonement for that person (MaHaRaL, Neivot
Olam, Netiv haAnavah, chapter 2; Netivot Olam, Netiv haTeshuvah,
chapter 1).
Especially noteworthy are the insights of Abrabanel in his lengthy
introduction to all of Vayikra in which he defends RaMBaMs
philosophical position in the face of RaMBaNs critique, basing his case
on extensive quotes from the entire TaNaCH (Abarbanel, Hakdamah
leSefer Vayikra).
Others also offer astute reasons for korbanot. Rav Yehudah haLevi in his
Kuzari (2:25-26) explains the symbolism of the various elements in the
process of sacrifices. In his words, one can hear the echoes of the Zohar
and other kabbalistic works.
Sefer haChinuch (Mitzvah 95) analyses, in great detail, the meaning of
most all of the elements that occur when a person offers up a korban.
Prayer (dibbur) alone, he indicates among many other insights, is not
sufficient to expiate a persons guilt over ones misdeeds. Korbanot will
give a person the opportunity for an action to perform (maaseh) that will
move the donor to come closer unto HaShem.
#4 The questions addressed to me continued: Will the inauguration
(chanukat hamizbeiach) of the holiest point on earth be similar, for
instance, to the way Shlomo haMelech celebrated his first Beit haMikdash
inauguration with heartfelt prayer followed by the sacrifice of 22,000
cattle, and 120,000 sheep? (Melachim Aleph 8:63).
Could westernized, civilized Anglos digest a scene of G-ds House of
Prayer (beit tefillah) turning into a daily slaughterhouse 365 days a year?
And come Shabbat and yom tov, would the added numbers of korbanot (as
we read in every Musaf Amidah) enhance our simchat ha-chag, the joy we
expect to experience in this annual cycle of festivities? Moreover, how
many of our kohanim when they are assigned to serve their shift of
sanctuary duties (mishmarot) will be ready when they have to deal with
the slaughter, evisceration, and the collection and sprinkling of blood of all
the animals they must process and sacrifice?
#5 Several other sources may shed light on our dilemma and call for
examination.
*As far as the observance of mitzvot in messianic times, one needs to
recall RaMBaMs ninth of his thirteen principles of Jewish faith the
immutability of the Torah. He states: The Torah we received from Moshe
will not be nullified and no other law will come from G-d. Nothing is to be
added to it nor taken away from it. (RaMBaM Introduction to Perek
Cheilek, Sanhedrin
10). Accordingly, it would seem, the 64 mitzvot we find concerning
korbanot in Sefer Vayikra will stand, even with the coming of the
messianic era
* Nonetheless, we find two separate Midrashic teachings that seemingly
paint a different picture. First, we learn that in messianic times all yamim
tovim will be abolished except for Purim and perhaps, according to one
opinion, Yom Kippur (Yalkut Shimoni to Mishlei 9:944). If so, the many
korbanot musaf will no longer be necessary except, possibly, for those in
the extensive Yom Kippur musaf (Yalkut Shimoni Mishlei 9:948).
* Also, there is a fascinating tradition taught in Midrash Rabbah which
states that, in the world to come with the advent of Mashiach, all
korbanot will be discontinued except for korban Todah, the thanksgiving
offering, and all penitential prayers will also no longer be said, other than
prayers of thanksgiving (Vayikra Rabba 9:7).
Commentaries to this Midrash explain: To be sure, all the required
communal korbanot (korbenot tzibbur) will continue to be offered. As for
the individual korbanot, since humanity will attain a level of moral
perfection in messianic times, there will be no necessity for any further
korban, other than ones of thanksgiving, since all sin offering will become
moot. Similarly, there will no longer be a need to turn to HaShem in the
midst of sickness or distress, so that only prayers of praise and
thanksgiving unto G-d will still be appropriate.
#6 Rav Kook, however, introduces us to a highly original thought of what
will be in messianic days concerning korbanot. He maintains that, since
humankind will rise to a level of moral perfection unseen until then, all
civilization will revert back to the idyllic times before the flood in Noachs
day when animals were not slaughtered for sustenance. In those times,
according to the Torah, all of humanity were herbivorous (vegetarians). If
so, then all korbanot, he suggests, will be of the minchah type, entirely of
meal. The many mitzvoth concerning korbanot will be suspended, based
on the powers that the Torah itself granted a Sanhedrin to halachically
nullify any positive mitzvot when deemed necessary (Yesh koach be-yad
chachamim laakor davar min haTorah be-sheiv e-al taaseh, as taught in
Berachot 16a and Tosafot there) [see Siddur Olat Reiah vol.1, p. 292, and
Peninei haRaayah pp.212-213). In fact, this may have been the vision of
Malachi when he said: then the offering (minchah) of Judah and
Jerusalem will be pleasing to HaShem as in the days of old and as in
former years (Malachi 3:4).
As for me, I conclude these shared lines with the heartfelt wish that,
speedily in our days, the Beit haMikdash will be rebuilt so there we will be
able to worship Him as in the days of old and as in bygone years.
Shabbat Shalom.
Dvar Torah Vayikra
By Rabbi Dovid Sochet
Parshas Vayikra: first and foremost (lowercase, definitely)
The parsha of Vayikra has a total of one hundred and eleven pesukim
(verses). Every parsha has a specific number of verses and distinct lessons
can be derived from this specificity. The Book of Va-Yikra begins
Hashem called to Moshe and said to him... The opening word Va-
Yikra, of this weeks parsha ends in a small-sized Aleph. The Baal
HaTurim (1) cites the Medrash that Moshe Rabbeinu really desired to
write the word "Va-Yikar", rather than the word "Va-Yikra." The two
words, although similar, have different connotations. Hashem's exchange
with Bilaam is described using the word "Va-Yikar," demonstrating a
detached type of approach. "Va-Yikra" introduces a conversation of
endearment by calling a person directly by their name.
Moshe, the exemplar of modesty, did not want to present himself as overly
superior to Bilaam. He wanted the pasuk to give the impression of "Va-
Yikar." Consequently, he wrote the word "Va-Yikra", with a small Aleph
at the end of the word (as if to tell the reader to ignore the final Aleph
and thus read the word as Va-Yikar).
A difficulty mentioned by many commentaries is that this is not the first
time, or the only time, that the Torah makes use of the word Va-Yikra. If
so, why did Moshe choose this particular time to appear unpretentious?
Further, the commentators are troubled by this Medrash. Moshe Rabbeinu
was not the editor of the Torah and did not have free reign to modify
words or alter spellings of the text dictated to him by Hashem. Hashem
was the sole Author and Editor of the Torah, and Moshe was not
authorized to make any emendations to the text. The Chasam Sofer (2)
understands the Medrash based on the Ramban's (3) introduction to his
commentary on Torah. The Ramban writes that the Torah in its original
form had no spaces separating the words; it was just a string of letters
>:\D up trcdk trcd ihc 19
which could be broken up and interpreted in an infinite assortment of
ways.
Therefore, the intent of the Medrash is not that Moshe, heaven forbid,
desired to remove the letter Aleph, he merely wanted to separate it from
the rest of the word (so that the opening pasuk would read "Vayikar
'Aleph."(4)).
The Gemarah (5) teaches us that one who is humble is as if he brought all
the sacrifices in the Temple. Thus, it could be that Moshe made allusion to
this thought by beginning the Sefer Vayikra, which mainly deals with
sacrificial offerings, with this example of his extreme humility.
The parsha of Vayikra has a total of one hundred and eleven pesukim. The
total numerical value of the letter aleph when written out aleph,
lamed, pei also equals one hundred and eleven (6). The Zohar (7)
teaches us that one who is small is in fact truly great. This can be the
lesson taught here. Although the first aleph of the parsha (and also of the
book of Vayikrah) is to be written smaller in comparison to rest of the
text, the balance of this parsha which deals with the Temple offerings is
symbolic of an aleph actually writ large (as the total number of pesukim
have the same numerical value as the word aleph). The initiation to the
great Temple offerings (as suggested by the total number of verses, one
hundred eleven, - the great Aleph), start with personal humility
(represented by the small aleph in the first word Vayikrah).
Please feel free to forward this Torah thought to anyone you feel will take
pleasure in reading it. Feel free to contact me at Rabbisochet@gmail.com
with any questions and comments.
Good Shabbos, Rabbi Dovid Sochet
1. Yaakov ben Asher, he was the son of the famous Raash (Rabbeinu
Asher) c.1269 - c.1343
2. Reb Moshe Sofer (17621839)
3. Rabbi Moshe ben Nahman also known as Nahmanides 1194- 1270.
4. There is in fact a precedent in the Torah for a one letter word. In Parshas
Ha'Azinu Devorim/Deuteronomy 32:6, the prefix "Hay" is separated from
the rest of the word in the question "Ha - L'Hashem Tigmilu Zos - Is this
the way you treat Hashem?. Hence, we find that such a construction of
words already occurs in the Torah.
5. Tractate Sotah 5B
6. Aleph = 1, lamed = 30, pei = 80.
7. Zohar Bereishis 122B
Rabbi Dovid Sochet is the son of the Stoliner Rebbe of Yerushalayim; he spent a considerable
amount of his formative years in Los Angeles CA, and the 5 Towns in New York. He studied in
the following Yeshivas: The Mesivtah of San Diego, Yeshiva Harbotzas Torah in Flatbush NY,
and Yeshiva Gedola of Passaic. He currently is a Rabbi in Spring Valley New York where he
resides with his wife and children. Rabbi Sochet is also certified Mohel.
The Weekly Sidra- Vayikra
By Rabbi Moshe Greebel
One would think that basic human manners are certainly inherent in every
Talmid Chacham (Torah scholar). After all, wouldnt such a persons vast
knowledge of the Torah influence only the finest and un-reproachable
character in him? Surprisingly, not!
Take one simple aspect of good manners- waiting to be summoned, as
opposed to presumptuously entering. The Gemarah in Nidah 16b informs
us:
Rabbi Shimon Bar Yochai observed, There are four whom HaKadosh
Baruch Hu hates, and as for me, I do not love them. The man who enters
his house suddenly, and much more so (if he so enters) his friend's
house..
This is why the third Sefer (book) of the Torah, Vayikra, commences with
the unparalleled good manners of Moshe, who waited to be formally
summoned by HaShem to enter the newly built Mishkan (Tabernacle):
And HaShem called to Moshe, and spoke to him out of the Tent of
Meeting (Mishkan), saying. (Vayikra 1:1)
On this Passuk (verse), the Midrash Vayikra Rabbah 1-15 has this to say:
Another interpretation of And HaShem called to Moshe, and spoke to
him. From where do they (derive authority for their statement who) say,
As for a Talmid Chacham who lacks sensibility, a Nvailah (carcass) is
better than he..
Technically speaking, a Nvailah is a Bhaima Thora (clean mammal-
edible) or an Ohf Tahor (clean bird- edible), that was killed without the
benefit of a Kosher Shchita (slaughtering), or died of its own accord.
Now, while the Nvailah is forbidden for consumption, other benefit may
be had from it (e.g. selling it to a non Jew). But, let us return to the
Midrash:
.. You have proof that this is so. Go forth and learn from Moshe, the
father of wisdom, the father of the prophets, who brought Yisroel out of
Egypt, through whom so many miracles were performed in Egypt, and
awesome acts at the Reed Sea, who ascended to the heavens above, and
brought down the Torah from heaven, and occupied himself with the
making of the Mishkan, and yet entered not the innermost part of the
Mishkan until HaShem called him, as it is said, And HaShem called to
Moshe, and spoke to him.
Now, however this is initially realized, the classification of being
considered lower than a Nvailah, a dead, foul, decomposing thing, might
seem a bit overly graphic at first. After all, we are speaking of a Talmid
Chacham, are we not? This mailing will deal with the more profound
meanings of the above Midrash, unlocking new thoughts and concepts.
The Chavos Yair (Rav Yair Chayim Bacharach- 1639- 1702) of blessed
memory, instructs as follows. As already stated, while the Nvailah is
forbidden for consumption, other benefit may be had from it. Nevertheless,
when a Talmid Chacham has no sensibility, there is no benefiting from
him at any time.
The founder of Daf Yomi, Rav Meir Shapiro of the Yeshiva Chachmei
Lublin (1887- 1933) of blessed memory, saw it this way. Nvailah can be
Mtamei (make impure) only through contact, or being carried (not
touched). Not coming near Nvailah however, leaves no danger of
contamination. Yet, from a Talmid Chacham without sensibility, there is
no escape. You may flee from him, taught Rav Meir, but he will pursue
you!
In his text Zichron Meir, Rav Meir Rubman (who passed away in 1967) of
blessed memory, stated that the waiting of Moshe Rabbeinu to enter the
Mishkan prior to being summoned, is referred to as sensibility, or wisdom.
Rav Meir continued by saying that when it comes to a Nvailah, all make
themselves as remote as possible from it due to its foul odor. However,
when it comes to a true Talmid Chacham, he is as a magnate who attracts
many to affiliate and associate with him. Yet, a Talmid Chacham without
sensibility, is worse than a Nvailah in that he ensnares others who cannot
discern his true character, to follow him in any event. This is precisely
why the above Midrash makes the claim that in regard to a senseless
Talmid Chacham A Nvailah is better than he.
This very same principle, continues Rav Meir, is expounded upon in the
Gemarah of Yoma 86a:
Abaye explained as it was taught, And you shall love HaShem your G-d,
(Dvarim 6:5) that the Name of Heaven be beloved because of you. If
someone studies Scripture and Mishna, and attends on the disciples of the
wise, is honest in business, and speaks pleasantly to persons, what do
people then say concerning him? Happy is the father who taught him
Torah, happy is the teacher who taught him Torah; woe unto people who
have not studied the Torah; for this man has studied the Torah! Look how
fine his ways are, how righteous his deeds.!
Yet, the opposite of such a Talmid Chacham is described in the Gemarah
as the following:
..But. if someone studies Scripture and Mishna, attends on the disciples
of the wise, but is dishonest in business, and discourteous in his relations
with people, what do people say about him? Woe unto him who studied
the Torah, woe unto his father who taught him Torah; woe unto his teacher
who taught him Torah! This man studied the Torah! Look, how corrupt are
his deeds, how ugly his ways..
How careful must we be never to suddenly, without warning, enter into a
situation where our presence might prove indelicate. Let us cautiously
consider every circumstance, and act in a manner that is befitting a Yrei
Shamayim (fearer of heaven).
May we soon see the Gulah Shlaimah in its complete resplendence-
speedily, and in our times.
Good Shabbos.
Confidential matters may be sent to Rabbi Greebel at: belmar.rabbi@yahoo.com Also appearing on the website: The National Council of Young Israel
http://www.youngisrael.org
Please feel free to forward this Torah thought to anyone you feel will take pleasure in reading it. Feel free to contact me at Rabbisochet@gmail.com
with any questions and comments. Rabbi Dovid Sochet is the son of the Stoliner Rebbe of Yerushalayim; he spent a considerable amount of his
formative years in Los Angeles CA, and the 5 Towns in New York. He studied in the following Yeshivas: The Mesivtah of San Diego, Yeshiva
Harbotzas Torah in Flatbush NY, and Yeshiva Gedola of Passaic. He currently is a Rabbi in Spring Valley New York where he resides with his wife
and children. Rabbi Sochet is also certified Mohel. Confidential matters may be sent to Rabbi Greebel at: belmar.rabbi@yahoo.com Also appearing
on the website: The National Council of Young Israel http://www.youngisrael.org

Aish.Com - Rabbi Kalman Packouz
Shabbat Shalom
Vayikra 5773
GOOD MORNING! An elderly rabbi was walking down the street in New
York. A gust of wind blew off his big black hat and it went cascading
down the street. There was no way he could chase after it. A young man
seeing the situation, ran after the hat and returned it to the rabbi. With
great appreciation, the rabbi profusely thanked the young man, gave him
$20 and a blessing. The young man was ecstatic -- $20 and a blessing from
a rabbi! He immediately heads for Belmont Race Track.
There in the first race is a horse named "Green Beret" with 20 to 1 odds.
He figures it's a shoo-in and puts the $20 to win. Sure enough, it comes in
first! In the second race he sees "Amazing Derby" at 30 to 1 and places the
$400 to win... and it wins! He then lets the $12,000 ride on a horse in third
race ... and loses everything.
He returns home and his mother sees that he is forlorn. She asks him what
happened. He tells her the whole story. She thinks for a minute and asks,
"What horse did you bet on in the third race?" He tells her, "Chateau -- it's
French for hat." "Chateau? Chateau is French for a castle; Chapeau is
French for a hat! No wonder you lost. By the way, what horse won?" The
young replied, "Some Japanese horse name Yarmulka."
20 >:\D up trcdk trcd ihc
And for those who don't know, a yarmulka is a scull cap that Jews wear
(also Cardinals and the Pope...). There are obvious lessons we can learn
from this joke: 1) doing an act of kindness is the right thing, often
appreciated and has its own reward and 2) that education is important for
success in life. However, what lesson can we learn about blessings?
There are different types of blessings: blessings before and after eating
food and blessings before performing a mitzvah (i.e., before putting on
tefillin or sitting in a Sukkah). And, there is a blessing from a righteous
person for success, long life, health.
What is a blessing? A blessing is a means of connecting with the
Almighty. In its essence, it is a prayer, a request, a recognition of the
Almighty's role in our life. Every person has his own relationship with the
Almighty -- and the strength of that relationship depends on how much one
is involved in that relationship. If one has a best friend who he hasn't
spoken with or seen in 40 years, how strong is that relationship?
Perhaps that's why people go to religious leaders or holy people for a
blessing. There is an intuitive understanding that they are closer to God
because they think about God and talk with God on a regular basis.
Therefore, they are more likely to get "God's ear" to hear their prayers.
They are a conduit for connecting the Almighty's flow of blessing to us.
There is truth in this. I am sure that the love, concern and prayers of the
righteous are helpful. However, we are missing the point. The Almighty is
sending us a message. He wants a relationship with us. He is trying to get
our attention. We should see sickness as a health opportunity for a
relationship with the Almighty. It is up to us. The Almighty is there ... we
need to talk to God.
So often people say, "I don't want to bother God with the small stuff so I
don't pray". If it's about a relationship, there is no small stuff! God is
infinite. That means there is nothing He lacks; there is nothing that we can
do for Him. Our prayers don't change God, they change us. They focus us
on the Source of our blessings and our health -- and that internalization
makes it good for God to shower His blessing upon us.
What can we do? Try talking with God. All beginnings are hard. It will
perhaps feel strange. I suggest that you don't do it in public. A good venue
is a walk in the park. Ask the Almighty for help, for wisdom, for
understanding. Ask God for help with the small stuff, like finding a
parking space... and be sure to thank Him for the goodness He has given
you.
For thousands of years, Jews have prayed three times a day. Perhaps one
of the benefits is that it keeps the line of communication open; we are used
to pouring out our hearts, making requests and expressing our thanks. You
might want to acquire an Artscroll Siddur (Prayer Book) and tap into the
2,000 year old wisdom on communicating with the Almighty.
Torah Portion of the Week: Vayikra
The book of Vayikra (Leviticus) primarily deals with what are commonly
called "sacrifices" or "offerings." According to Rabbi Samson Raphael
Hirsch: a "sacrifice" implies giving up something that is of value to oneself
for the benefit of another. An "offering" implies a gift which satisfies the
receiver. The Almighty does not need our gifts. He has no needs or
desires. The Hebrew word is korban, which is best translated as a means of
bringing oneself into a closer relationship with the Almighty. The offering
of korbanot was only for our benefit to come close to the Almighty.
Ramban, one of the essential commentaries on Torah, explains that
through the vicarious experience of what happened to the animal korbanot,
the transgressor realized the seriousness of his transgression. This aided
him in the process of teshuva -- correcting his erring ways.
This week's portion includes the details of various types of korbanot: burnt
offering, flour offering (proof that one does not need to offer "blood" to
gain atonement), the first grain offering, peace offering, unintentional sin
offering (private and communal), guilt (for an intentional sin) offerings --
varied upon one's ability to pay, and an offering for personal use of
something designated or belonging to the Tabernacle or the Temple.
Dvar Torah
based on Growth Through Torah by Rabbi Zelig Pliskin
The Torah gives instructions for offering various types of flour offerings
prepared in different manners:
"And if you bring near a flour offering baked in the oven ... and if your
offering is a flour offering baked in a pan ... and if your offering is a flour
offering baked in a pot..." (Leviticus 2:4,5,7).
What is the deeper meaning behind each of these different offerings?
Rabbi Samson Raphael Hirsch explains: The Mincha, flour offering,
expresses our appreciation to the Almighty for our happiness in life.
Minchat solet, the fine flour offering, has many forms of preparations to
focus us on appreciating from the basic necessities of life to the wonderful
"extras" with which we have been blessed.
The offerings are baked in an oven, a pan and a pot corresponding to
bread, cake and specially prepared dishes. Bread (ma'afeh tanur) is
ordinary food, a necessity for happy daily life. Cake (machavat) signifies
the extra enjoyment, the historically unusual condition of luxury. The
specially prepared dish (marcheset) is for a special occasion, the
temporary, passing moment of a unique joy.
Our lesson: focus and appreciate each and every thing in our lives as a gift
from the Almighty, Who loves us and cares for us!
Quote Of The Week:
Do all the good you can, by all the means you can, by all the ways you
can, in all the places you can, all the times you can, to all the people you
can, as long as you can.
In Memory of My Beloved Wife Susan Ruth Fastow
May her memory be for a blessing., Melvin Fastow
Happy Passover Wishes!
SYFO Seltzer. Certified OU-P for Pesach
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Rabbi Eliezer Parkoff
Weekly Chizuk
Vayikra
A Small Aleph Makes a Big Person
(Adapted from Ha'aros by Moreinu HaRav Zeidel Epstein, zt"l, Mashgiach
of Torah Ore)
And Hashem called out to Moshe and spoke to him.
The first word in Sefer Vayikra is . The Ba'al HaTurim points out
that the letter aleph - -in the sefer Torah is purposely made small. This is
so that it should read Vayikar which means "happened." It is as if the
possuk read "And Hashem happened upon Moshe and spoke to him." This
is the way the Torah describes Bilaam's prophecy, a chance occurrence. It
seems that Hakadosh Baruch Hu told Moshe to write the word vayikra and
he wrote a small "" so it should read vayikar. He didn't want to make
himself look so important that Hashem singled him out to call him. It just
happened.
What is going on here? If Hakadosh Baruch Hu told him to write the entire
word vayikra why should Moshe Rabbeinu do differently? Hashem didn't
tell him to shrink the . It must be that Hashem never told him the size of
the aleph, small or large. Therefore Moshe felt he had license to diminish
the size of the aleph. Now, however, we have to understand why Hashem
agreed to this and let him write a small aleph. The aleph is part of the word
vayikra and is a letter of the sefer Torah just like all the other letters. It
should have been written the same size as all the rest.
Another issue that we have to deal with is the choice of the word vayikra -
and He called. Rashi is bothered by this word; all other places in the Torah
it states "and He said," "and He spoke" - , . Rashi explains that
the word "and He called" describes how Hakadosh Baruch Hu always
spoke to Moshe Rabbeinu. Every time He spoke or gave Moshe a
command it was preceded by a call. This shows endearment. "Calling" -
kriah - is the language used by the Malachim, as we say in Kedusha:
"And each one (angel) calls out to the other" .
However, with the prophets of the nations Hakadosh Baruch revealed
Himself using terminology of accident and tumah: "And
Hashem occurred (happened upon) to Bilaam.
"Calling" is not merely calling someone to come over and meet me in a
certain place. It is a language of endearment and love. The Angels use this
language when talking to each other. It signifies that we want to unite and
be together as one. The word "happened upon" has nothing to do
with me; it doesn't touch me, it doesn't reflect my being. It was an
accidental occurrence. External coincidental causes brought us together
and made it happen. But we ourselves are different and therefore the word
vayikar reflects disgrace and tumah - defilement.
Moshe Rabbeinu, in spite of his great humility, knew exactly who he was.
He was the leader of Klal Yisroel, the unique individual who had received
the Torah directly from Hashem to teach it to the Jewish nation. However,
he knew that he was not worthy of his eminence due to his own merit. He
had been chosen by Hakadosh Baruch Hu and granted the gift of greatness.
He couldn't find it within himself to write "and He called" - - with a
normal sized aleph. This would have had a connotation of pride; an
acknowledgment of his own self-importance. Instead he wanted to write
vayikar - a chance occurrence - equating himself with Bilaam. This
prophecy has nothing to do with me; it's not me; I'm not important. It was
merely a Heavenly gift that Hashem Yisborach spoke to me and told me to
write this. Hashem said to him, if you skip the aleph then the sefer Torah
will be deficient, and Moshe Rabbeinu himself will be imperfect because it
will reflect a false portrayal of the Rebbe of Klal Yisroel. He really was
worthy of prophecy in his own right; he had greatness within him. He was
truly so attached to Divinity and the spiritual he was united with Hakadosh
Baruch Hu with every term possible denoting intimacy and endearment.
However Hashem left a little room for variation: He didn't command how
large the aleph should be. And so Moshe wrote a small aleph. And this
truly reflects Moshe's greatness: he really felt that he wasn't worthy of
anything he had. The small aleph is the greatness of Moshe Rabbeinu. If
>:\D up trcdk trcd ihc 21
he would have written a large aleph it would have connoted that this was
normal, this was the way it is supposed to be - of course the Ribono Shel
Olam calls me. This would have been a contradiction to his marvelous
humility, and so he wrote a small aleph.
This necessity to write a small aleph should be a lesson to us all. Each one
of us must recognize our own intrinsic greatness and importance: and
consequently our obligation to fulfill our vital role in life. However, we
have to know, we have to fully internalize that everything we have, all of
our talents, are merely gifts from above from the Master Creator of the
Universe.
Moshe Rabbeinu wrote every word in the Torah. As the sefer Torah comes
to its closing lines, Moshe wrote, "and the man Moshe was exceedingly
humble." Certainly Moshe believed this statement, it is an explicit possuk
in the Torah. However, it didn't arouse within him any sense of arrogance
or conceit. It was merely a statement from Hashem Yisborach. It was a
Heavenly gift of which he was unworthy. It had nothing to do with him.
Yet, in spite of his humility in his own eyes, he was head of the entire Klal
Yisroel. His prominence and position demanded him to conduct himself
accordingly. This is the lesson to us. Recognize your greatness, your
importance and all the wonderful talents and gifts within yourself. But
recognize them for what they really are: gifts from Above in order to
grow. The smaller the aleph, the greater you are, and the greater is your
role and obligation in life.
The Ba'al HaTanya, Rebbe Schneur Zalman of Liadi, was a talmid of the
Maggid of Mezritch. One night, Rebbe Schneur Zalman knocked on the
Maggid's door.
"Who's there?" asked the Maggid.
"It is I," said Rebbe Schneur Zalman.
"Who?" Rebbe Dov Ber repeated.
"It is I," Rebbe Schneur Zalman replied.
"Who?" the Maggid inquired again.
"Schneur Zalman," he answered. With that, he was finally admitted.
He entered the room and conversed with his Rebbe. The Maggid had a
very strange request. The next day Rebbe Schneur Zalman was to go to a
certain bris mila [circumcision] held in a nearby village. Rav Shneur
Zalman didn't know the people, but since the Rebbe had told him, he went.
Seeing Rebbe Schneur Zalman's old and tattered clothing, it was assumed
that he was a beggar, and he was seated at the end of the table.
After the seuda [festive meal] a silver spoon was found missing. The
"beggar" was immediately suspected of theft. "Nu, give back the spoon,
you thief!"
Denying the charge, he shouted, "It was not I!"
His accusers began to beat him. "It was not I," he repeated.
Eventually, one of the waiters, not able to continue witnessing the beating
of an innocent pauper, admitted to taking the spoon, and Rebbe Schneur
Zalman was exonerated. When he returned to Mezritch, the Maggid was
waiting for him.
"How many times did you have to shout, 'Not I'?" he asked his astounded
student.
"Two times you announced to me, 'It is I,'" he continued. "'I' is a term
reserved for the Ribono Shel Olam. There is only One in the universe who
may say 'I'. If we are aware of Hashem's presence, how can we, mere
mortals, pride ourselves on being 'I'? We must strive for total bitul, self-
effacement.
"Twice you called yourself 'I,' so two times you had to announce, 'It is not
I.'"
Wishing everyone a Gut Shabbos
Rabbi Eliezer Parkoff 4 Panim Meirot, Jerusalem 94423 Israel Tel: 732-858-1257 Rabbi Parkoff is author of "Chizuk!" and "Trust Me!" (Feldheim
Publishers), and "Mission Possible!" (Israel Book Shop Lakewood). If you would like to correspond with Rabbi Parkoff, or change your subscription,
please contact: rabbi.e.parkoff@gmail.com Shema Yisrael Torah Network info@shemayisrael.co.il http://www.shemayisrael.co.il Jerusalem, Israel
732-370-3344

Rabbi Ben-Zion Rand
Likutei Peshatim
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Volume 27 Number 23
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March 16, 2013
We Emulate Adam
Speak to Bnei Yisrael and say to them: When a person from among
you will bring an offering to God from the livestock, from the cattle and
from the flocks you shall bring your offering. Vayikra 1:2
The Torah is discussing the laws of a free-will offering. Why does the verse
here use the term "u1n" for man? Since u1n is also the name of
wnn u1n , the Torah is referring to aspects of how he brought his
offerings. From here we learn that just as Adam did not bring as an
offering anything which was acquired by way of robbery, so too we are not
allowed to bring as an offering anything which was acquired by way of
robbery. Rashi
In what merit do we have the right to use animals as offerings in order to
achieve atonement for our sins? Sfas Emes explains that we must realize
that Hashem has created the world with various levels of existence.
There are inanimate objects, plants, animals, and finally man. Each lower
category earns its right to exist from its serving that which is above it.
Consequently, man is the crown of all that exists, and it is ultimately in his
merit that the world was created. This, then, gives him the right to offer the
life of an animal upon the altar, for the animal only exists as it serves our
legitimate needs. However, this only holds true as long as man acts and
conducts himself as a human being by using his intelligence, which is the
element that raises him above the animal. But, if a person acts like an
animal, and he lets his physical urges control his behavior, then he loses
his right to claim superiority over the animal kingdom. If such a person
were to bring an offering from an animal as a free-will gesture, he would,
in effect, be stealing. He is no better than the animal, and his using the life
of an animal would be a violation. Adam did not offer anything which was
stolen, for he understood this concept. He acted as an intelligent human
being, and all of the animal kingdom was subjugated to him. Similarly, we
are commanded to emulate Adam in this respect, and to continue to elevate
ourselves to the point where we always earn the illustrious title of being
intelligent, thinking, speaking creatures.
In Need Of Divine Protection
And God spoke to Moshe saying: Speak to Bnei Yisrael and say, I f a
person should sin unintentionally from among all the commandments of
God that should not be done, and he commits one of them. Vayikra
4:1-2
The passage seems to be redundant. It could have merely stated, If a
person should sin unintentionally from among all the commandments of
God that should not be done and omit the second part, and he commits
one of them. Furthermore, one might ask why it is necessary for a person
to bring an offering as an atonement for something done in error. After all,
accidents do happen, and it was not done with intention.
Sefer Gan Raveh suggests that the answer to this might be found in
another statement found in the Talmud. The Talmud (Chulin 6a) relates
that even the animals belonging to a tzadik are protected from sinning, and
tells a story regarding Rav Pinchos ben Yairs cow, which refused to eat
tevel. If so, the Talmud tells us, all the more so does Hashem protect
tzadikim from eating forbidden foods. Therefore, we may surmise that if a
person does indeed sin unwillfully, it is only because he must have done
something in the past that precludes him from being a tzadik. We can then
interpret this passage along the same line. The Torah is saying that if a
person commits a sin unwillfully, it is only so because in the past he has
committed a different transgression by which he lost Divine protection
from committing unwilling sins, and for the loss of this level he must bring
a korban for any severe sin done, even if it was done in error.
Using Appropriate Discretion
I f the anointed Kohen shall sin, thus bringing guilt on the people, then
let him offer for his sin, which he has sinned, a young bullock, without
blemish, to God for a sin-offering. Vayikra 4:3
In reference to every sin-offering, the Torah ultimately states explicitly
that the Kohen will sprinkle the blood and atone for the sinner. The only
exception to this rule is when the Torah describes the offering of the
anointed Kohen who sins. What is the reason for this omission?
Meshech Chochma explains that when a person sins, his transgression is
dealt with in a manner whereby he will regret his mistake. By design, part
of this process is the requirement to call for the assistance of a Kohen in
the offering of his korban. This, however, is true only for a commoner.
When the anointed Kohen sins, the publicizing of his errors could have a
detrimental effect upon the nation. If his mistake would be known to the
nation, people would talk about his failures and weaknesses, and a general
insensitivity among the people would occur. Many might then be led to sin
outright, after looking disparagingly upon their leader and his faults. It is
for this reason that the Torah allows the anointed Kohen to conceal his sin,
and for him to bring the blood of his offering into the Holy and to sprinkle
it himself, without having anyone else involved. It is the perspective of the
Torah that the misdeeds of the spiritual leaders be handled in a discreet
and private manner, in order to avoid a situation whereby there would be a
guilt (intentional violations) among the nation at large.
Levels Of Teshuva
And if a person will sin and will commit one of the commandments of
God that may not be done, but was unaware and became guilty, and he
bears his iniquity. Vayikra 5:17
Why does the Torah prescribe an offering as a punishment for a person
who transgresses without intent to transgress?
The Torah wants us to internalize its values and ideals. It is not sufficient
for a person to have a superficial knowledge of Torah values. Rather, we
need to make them a part of our inner being. The principle is that a person
will not forget or make mistakes regarding matters that are an integral part
of his very being.
22 >:\D up trcdk trcd ihc
If a person does forget or make mistakes in some matter, it is a sign that
those values are not yet really a part of him. By bringing an offering, a
person reminds himself to work on internalizing Torah values. This is our
constant task - to integrate Torah values until they become so much a part
of our personality that we will always remember them.
Rabbi Yerucham Levovitz explains that progress in nna - choice -
consists of converting what was previously free choice into
compulsion. When one rises in n1o , one sees that what previously
seemed to be an equally balanced choice was really no choice at all, for
one alternative was true and the other false. One is now compelled to
follow the truth, and the illusion of freedom falls away. nna will
however reemerge at a higher level.
It follows that there are two levels of teshuva. In the first level, one
succeeds in suppressing desire for sin, but the temptation remains. Even
after repentance, the sin is still within his choice-level. In the second
level, one is cleansed of the sin completely, and temptation ceases. One is
no longer conscious of having free will to do the sin.
Halachic Corner
The laws of kashering utensils for Pesach are intricate. For practical
applications, consult a competent halachic authority. The following are
some general guidelines.
If one needs to kasher a utensil for Pesach, according to the Magen
Avraham he should preferably do so before the beginning of the 5th hour
of the day (which is the same time that one can still eat chametz). If one
needs to kasher a utensil after this time, he should consult a halachic
authority.
One can kasher utensils of wood, stone, or metal. All rust or dirt must be
removed from a utensil before kashering it, paying particular attention to
any cracks or crevices on the inside. If one is not able to do this, the utensil
cannot be kashered. Cracks or crevices on the outside of the utensil need
not be kashered unless it is a type of utensil whose outside usually comes
in contact with the food itself, such as a ladle.
Utensils made of natural rubber may be kashered. According to Rav
Moshe Feinstein, 9xI, if one is unable to determine whether the rubber
was produced naturally or synthetically, it may be kashered, based on the
fact that when there is a pso - a doubt ~ 9pn9 1a1 pso - when in
doubt in connection with a rabbinical ordinance, one can be lenient.
(1n nn nwo nn). Utensils of china and porcelain, if used hot,
cannot be kashered. The minhag of Ashkenazim is to consider glass like
china and porcelain, and it cannot be kashered. Formica surfaces should be
washed and covered with cardboard, or other material, and may be used
with these coverings. Enamel surfaces, such as sinks, are considered by
most poskim to be like china and porcelain, and therefore should be
covered before use on Pesach.
Questions for Thought and Study
1. We know that when the Kohanim did the placing of hands on the
sacrifices (nJoo) it was done with both hands. Why is it written in
singular form in Pasuk 1:4 as well as in other places? See Ramban 1:4
2. What word indicates the difference in how the Kohanim handle the parts
of a nona (large animal) and a nx (a sheep or goat - a small animal)?
See Chizkuni 1:8
3. Regarding all of the voluntary sacrifices |n111), why is the word
"ws1" - soul - used only in connection with the nn1o (meal-offering)?
See Rashi 2:1
4. Why does the Torah repeat in Pasuk 2:5 that the nn1o offering should
include unleavened bread (nxo), when it already mentioned that
requirement in Pasuk 2:4? See Malbim 2:5
5. What is the difference between 19n and ow, both meaning fat? See
Ramban 3:9
6. What is the difference between the words "wn" (that) and "un"
(if) when describing an action in the Torah? See Malbim 4:22
Answers:
1. Ramban says that the word "1" (his hand - singular) indicates that
only the Kohen can do the nJoo , but not an agent.
2. Regarding a nona, the word "\Jv" - and they shall arrange - is
used, indicating that multiple Kohanim were needed. Regarding a sheep,
the word "(v" - and he shall arrange - is used, indicating that it was a
one man job.
3. The typical person who brought a nn1o sacrifice was poor. Hashem is
indicating that despite the modesty of the meal-offering, Hashem considers
it as if the giver gave up his soul.
4. This is to teach us that the matzo is not just an addition, but that it is a
requirement, and that the nn1o cannot be brought without it.
5. 19n- is fat that is not mixed together within the meat and can be
separated from it. o\w is fat that is mixed together within the meat and is
inseparable.
6. The word "un" is something that a person may do that we hope does
not happen, such as sinning. The word "wn" indicates that if it happens,
it is something positive. It is used in Pasuk 4:22 as a positive sign - that of
a leader who sins and wants to publicly repent.
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Rabbi Naftali Reich
Legacy
Parshas Vayikra - Lullaby of Life
This week's Torah portion is devoted to the intricate laws associated with
the various sacrifices that need to be brought on various occasions. The
parsha discusses at length the many types of sin offerings that are brought
when one unintentionally violated certain Torah precepts.
The juxtaposition of this chapter with the preceding parsha that details the
laws governing the construction of the mishkan have an inherent logic.
The purpose of the mishkan was for the Jewish people to dedicate
themselves to Hashem's service through the sacrificial service in the
mishkan. Upon concluding our study of the laws regarding the mishkan,
we are then ready to engage in the study of the avodah, the Divine service
that took place within its hallowed walls.
Interestingly, when we introduce young children to the learning of
chumash, we begin not with the gripping narratives in Beraishis, but with
this portion of Vayikrah. Wouldn't it be easier to interest young children in
learning Chumash by having them learn the sections that deal with the
inspiring and dramatic episodes in the lives of our forefathers? The Torah
portions dealing with the Exodus and redemption would capture our
children's interest far more than would the intricate laws of sacrifices that
are so remote from our day to day reality. Why then do we follow the
tradition of beginning with Vayikrah?
Perhaps we can gain an insight from the underlying theme of the Torah
portion; the laws of sin offerings that one is obligated to bring for an
unintentional transgression. The Torah is so stringent in this area that even
if one is in doubt as to whether one actually transgressed, the obligation to
bring a sacrifice still applies. For example, imagine the following scenario:
a person has two servings of food before him-one that is forbidden to eat
on penalty of korais, and one that is kosher. He eats one of the foods
without knowing if it was the kosher one. In such a case, the person is
obligated to bring a sacrifice as an atonement even though he may not
have done anything wrong. Isn't this rather far fetched? How can we
understand such stringency?
Perhaps in the answer to this question lies a clue as to why our Torah
portion of Vayikrah serves as the foundation stone for a child's lifetime
study of Torah. The commentaries explain that the Torah's laws need to
become such an integral part of our daily existence that it is virtually
impossible for us to lapse in their observance. The laws need to be so
completely integrated into our daily routine that any lapse, no matter how
slight, requires swift and immediate action.
The commentaries explain that when we leave our homes in the morning
to start our day, we would never forget to first get dressed. We may forget
our watch, our tie, our keys or even our blackberry. But we would never
forget to put on our pants, shirts and socks. It is simply inconceivable to
walk out the door without ones' clothes.
This is the level of automatic integration that we must achieve with Torah
and mitzvos, to the extent that even an unintentional lapse is unthinkable,
and requires an atonement. It may be true that we forgot, or that we
transgressed perhaps while we were half asleep, but this doesn't diminish
the unacceptability of the conduct. Certain things one simply does not
forget.
Hashem's laws need to be as vital to us and as integral to our sense of well-
being as the satisfying of our basic physical needs. Even a doubt as to
whether we committed a sin thus triggers the need for a special sacrifice.
This is the message that we wish to impress on the young child's mind
when we introduce him to the Torah. The Torah is our lifeblood and its
observance must not become second nature. Its laws are not simply
traditional or cultural enhancements to our everyday lives. Fulfilling
Hashem's word is the very purpose of our existence.
When this message is fully absorbed, we can observe and celebrate every
moment of life, fulfilling with love and devotion all the details outlined in
the Torah and thereby securing eternal bliss in the world to come.
Wishing you a wonderful Shabbos, Rabbi Naftali Reich
Legacy, Copyright &copy 2013 by Rabbi Naftali Reich and Torah.org. Rabbi Reich is on the faculty of the Ohr Somayach Tanenbaum Education
Center. Questions or comments? Email feedback@torah.org. Join the Jewish Learning Revolution! Torah.org: The Judaism Site brings this and a host
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Rabbi Mordechai Rhine
Rabbi's Message
The Cleaning Lady
The offerings, or Korbanos as they were called, were an integral part of the
service in the Sanctuary and later in the Beis Hamikdash. Besides the daily
offerings that were brought by the nation, there were a variety of Korbanos
that could be offered by the individual. There was the sin offering for one
who had done something wrong, the thanksgiving offering for one who
>:\D up trcdk trcd ihc 23
had been deathly ill and was now well, and the just because I love you,
G-d offering for one who simply wanted to express his spiritual passion.
Even more basic than the technicalities of these offerings, is the very
concept of self awareness. What we do makes a difference, and the
offerings- be they sin, thanksgiving, or just because- reflect that self
awareness. A wrongdoing is addressed. Appreciation is expressed. And
passion should not remain unnoticed.
Self awareness means that How am I doing? is not just a question for
politicians or employees. How am I doing? is a question for everyone, as
we realize that each of us is leaving an ecological imprint on the world. Is
my imprint good, bad, or passionate? is an important question for
everyone to ask.
During a recent trip on the train to Center City, Philadelphia, I found
myself sitting behind two women who were conversing loudly. From their
noisy conversation, which I could not help but overhear, I understood that
they were cleaning ladies. I found their perspectives most intriguing.
I really find my job most stressful, one of them said. I come into
different homes and I have to remember exactly where things are kept so
that I can return them to their places after I clean and dust.
I dont keep track of where things are kept at all, the second lady
replied. In fact, even if I remembered where it was kept I wouldnt put it
back there anyway. If I put everything back exactly the way it was, no one
would know that I was there. The way I do it, everyone has to look for
their things after I am done. This way they know that I was there.
While I am hesitant to comment on cleaning lady strategies, I believe that
the second ladys perspective is an accurate one regarding life. None of us
leave the room exactly the way we found it. Wherever a human being
goes, change is in the air.
The time preceding the holiday of Pesach is a time of change. It was in this
season that our ancestors changed from being slaves to becoming a holy
nation. Instead of merely responding to the demands of their taskmasters,
the Jews went on to become trendsetters for humanity.
Through self awareness we too can change in a good way when we
recognize what kind of ecological imprint we are leaving. Are we smiling
more at people than we are critiquing them? Or is it the other way around?
Change is in the air as we consider the question: Will others have to do
clean up for the mess we make, or are we leaving the room cleaner than
we found it?
With best wishes for a wonderful Shabbos!
Rabbi Mordechai Rhine, originally of Monsey NY, is the Rabbi of Young Israel of Cherry Hill for over a decade, was the founding director of Torah
Links of Cherry Hill (1998-2009), and is the Director of TEACH613 an organization which promotes Jewish education locally in Cherry Hill and
Philadelphia through classes, and nationally via virtual media. He teaches Talmud and Novie in the Foxman Torah Institute (FTI), and holds semicha
from Rabbi Berel Wein and from Rabbi Shmuel Meir Katz. He has received a Masters in Rabbinic and Talmudic Studies from Beth Medrash Gevoha,
as well as an MA in Educational Leadership from Bellevue University. Rabbi Rhine is the author of The Magic of Shabbos: A Journey Through the
Shabbos Experience, (1998) and the producer of The Perek Shirah Collection (2012) an audio series on Scriptural Zoology available in stores or at
www.teach613.org. He lives in Cherry Hill, NJ, with his wife and six delightful children. 2013, Rabbi Mordechai Rhine and TEACH613

Rabbi Elyakim Rosenblatt
Yeshiva Kesser Torah
A Commentary Published by Yeshiva Kesser Torah of Queens
Vayikra - It Is Worthwhile To Deny Ourselves Precious Spiritual
Growth In Order Not To Cause Pain Even To An Animal.
"If any man of you bring an offering to the L-rd..." (Vayikra 1:2)"
The Ramban (VaYikra 1:9) explains that one of the reasons that sacrifices are
brought is that they serve as a visual aid to enhance a person's ability to do
Teshuvah. Every aspect of bringing the Korban has deep significance. When
the Semicha, the pressing of hands on the animal's forehead, is performed, this
corresponds to the sins of the individuals actions. The Vidui, verbal
confession corresponds to his evil speech, and the burning of the innards and
kidneys of the animal - the instruments of thought and desire in the human
being - corresponds to his inner thoughts and temptations. The burning of the
legs of the offering corresponds to the hands and feet that do the evil deeds.
The blood that is sprinkled upon the altar is compared to the blood in his own
body. All these acts are done so that the person who brought the korban
should realize that he has sinned with his entire body and soul. In reality, it
is his blood that should have been spilled, and it is his body that should have
been burned, if not for the loving kindness of Hashem, who granted him a
substitute. This offering is his replacement; its blood is in place of his blood.
It's life is in exchange for his life. The Ramban later explains that the very
word Korban comes from Karov- connoting the act of coming closer to G-D.
Similarly, the Sephorno explains that this posuk, "Odom Ki Yakriv Michem..."
actually means sacrificing of yourself, with vidui, confession, and submission
to the will of Hashem. Thus we see from both the Ramban and the Sephorno
that when one brought a Korban, it was a veritable "Yom Kippur" for him.
It was a time for Teshuvah and Cheshbon HaNefesh, introspective calculation.
It was a time for intense thinking and earnest spiritual elevation. It was a
time to for achieving Dvaikus Bashem, fusing oneself entirely with G-D.
Yet in the midst of being utterly absorbed and engrossed in this great spiritual
ascension, we find that the Torah makes certain demands of him. The Baal
HaTurim (VaYikra 2:3) says that VeSamach Yado, the requirement of pressing
hands on the head of the animal with all one's strength, is only applicable to a
large animal. In contrast, when, the offering is a smaller, weaker animal, the
Torah states, "VeSamach Es Yado," to push down with less pressure, in order
not to cause pain to these animals. Thus, the Torah demands that in the midst
of this monumental elevation of kedusha, climbing ever so closer to Hashem
through the stimulation of the strongest feelings of Teshuvah, the individual
must push down only moderately upon the head of this animal, in order not to
cause it pain.
The is mystifying. Is a person, then, capable of concentrating on both of these
acts simultaneously? Can a person so thoroughly engrossed in devoting
oneself wholeheartedly to the spiritual elevation he is currently
experiencing take special care to avoid causing pain to the animal while
pressing his hands on the animal's head? Is a person capable of "being up in
the heavens" and down on earth at the same time?
Furthermore, is it worthwhile for the Torah to demand of a person in the
midst of this great spiritual ascension to interrupt this greatest and holiest of
experiences, simply to avoid causing pain to this animal? Especially since
momentarily this animal will be slaughtered anyway! Isn't the act of
specifically avoiding hurt to the animal rather trivial in light of the
significance of every precious second of spiritual growth and Teshuvah that
would be lost in breaking this momentum?
Clearly, we see from here that since the Torah does demand of a person so
enraptured in this great spiritual ascension to take care not to hurt this animal
by pressing too hard upon him, that a person does indeed have the capability
of focusing his attention on both of these very important yet diverse acts. If
this were not so, the Torah would never have required it.
We also see that the Torah teaches us that it is worthwhile to pause from this
holiest of acts, and deny ourselves precious spiritual growth in order not to
cause tzaar even to an animal... even to an animal that will be slaughtered,
imminently.
If this principle is true even for an animal, how much more so must we be
concerned not to cause pain to a human being, no matter how preoccupied
we are; as can be illustrated with a story about Rabbi Yisroel Salanter. Once,
during the days approaching Yom Kippur, Reb Yisroel while walking in the
streets of the city, greeted a very pious individual, only to be ignored by him.
The pious man was so deep in thought concentrating on the impending Yom
HaDin, that he was oblivious to the trivialities of greeting, and acknowledging
the presence of another human being. Reb Yisroel remarked, "Because he is
concerned with Yom HaDin, am I at fault?" The fact is that causing someone
else pain can never be trivial.
May Hashem grant us the wisdom and understanding to realize the
tremendous importance of never causing pain to another human being.
Amen
These weekly Parsha sheets are based on Shmuessin delivered at Yeshiva Kesser Torah by HaRav ElyakimG. Rosenblatt, Shlita, Rosh HaYeshiva. This Shmuess is
adapted from a Shmuess of Maran HaGaon HaRav Henach Leibowitz, ZTL. Yeshiva Kesser Torah, 72-11 Vleigh Place, Flushing, NY 11367. (718) 793-2890.
YeshivaKesserTorah@gmail.com. For other Shiurimby Harav Rosenblatt Shlita, login to YeshivaKesserTorah.org For telephone shiurimcall Kol Halashon at 718-
395-2440. press 1 1 30 for Shiruimand 1 4 32 for Chassidic Gems

Chief Rabbi Lord Jonathan Sacks
Chief Rabbi of the United Hebrew Congregations of the Commonwealth
Covenant & Conversation
Vayikra 5773 Between Destiny and Chance
Mar , 11, 2013
The third book of the Torah is known in English as Leviticus, a word
deriving from Greek and Latin, meaning, pertaining to the Levites. This
reflects the fact that in Judaism the priests descendants of Aaron were
from the tribe of Levi, and that the ancient rabbinic name for the book was
Torat Cohanim, the law of the priests. It is an appropriate title. Whereas
Shemot and Bamidbar are shot through with narrative, the book between
them is largely about sacrifices and the rituals associated, first with the
Tabernacle and later with the Temple in Jerusalem. It is, as the name Torat
Cohanim implies, about the priests and their function as guardians of the
sacred.
By contrast, the traditional name Vayikra, And He called, seems merely
accidental. Vayikra just happens to be the first word of the book, and there
is no connection between it and the subjects with which it deals. The truth,
I will argue here, is otherwise. There is a deep connection between the
word Vayikra and the underlying message of the book as a whole.
To understand this we must note that there is something unusual about the
way the word appears in a sefer Torah. Its last letter, an aleph, is written
small almost as if it barely existed. The standard-size letters spell out the
word vayikar, meaning, he encountered, he chanced upon. Unlike
vayikra, which refers to a call, a summons, a meeting by request, vayikar
suggests an accidental meeting, a mere happening.
With their sensitivity to nuance, the sages noted the difference between the
call to Moses with which the book begins, and G-ds appearance to the
pagan prophet Bilaam. This is how the midrash puts it:
What is the difference between the prophets of Israel and the prophets of
the pagan nations of the world? . . . R. Hama ben Hanina said: The Holy
One blessed be He reveals himself to the pagan nations by an incomplete
form of address, as it is said, And the Lord appeared to Bilaam, whereas
to the prophets of Israel He appears in a complete form of address, as it is
said, And He called to Moses.
Rashi is more explicit:
All [G-d's] communications [to Moses], whether they use the words
speak or say or command were preceded by a call [keri'ah] which is
a term of endearment, used by the angels when they address one another,
24 >:\D up trcdk trcd ihc
as it is said And one called to the other [vekara zeh el zeh, Isaiah 6:3).
However, to the prophets of the nations of the world, His appearance is
described by an expression signifying a casual encounter and uncleanness,
as it says, "And the Lord appeared to Bilaam."
The Baal HaTurim goes one stage further, commenting on the small aleph:
Moses was both great and humble, and wanted only to write Vayikar,
signifying "chance", as if the Holy One blessed be He appeared to him
only in a dream, as it says of Bilaam [vayikar, without an aleph]
suggesting that G-d appeared to him by mere chance. However, G-d told
him to write the word with an aleph. Moses then said to Him, because of
his extreme humility, that he would only write an aleph that was smaller
than the other alephs in the Torah, and he did indeed write it small.
Something of great significance is being hinted at here, but before taking it
further, let us turn to the end of the book. Just before the end, in the sedra
of Bechukotai, there occurs one of the two most terrifying passages in the
Torah. It is known as the tokhachah (the other appears in Devarim 28), and
it details the terrible fate that will befall the Jewish people if it fails to keep
its covenant with G-d:
I will bring such insecurity upon those of you who survive in your
enemies land that the sound of a driven leaf will make them flee from the
sword. They will fall with no one chasing them . . . The land of your
enemies will consume you. (26: 36-38)
Yet despite the shocking nature of the forewarning, the passage ends with
a note of consolation:
I will remember My covenant with Jacob, as well as My covenant with
Isaac and My covenant with Abraham. I will remember the land . . . Even
when they are in their enemies land, I will not reject them or abhor them
so as to destroy them completely, breaking My covenant with them. I am
the Lord their G-d. But for their sake I will remember the covenant with
their ancestors whom I brought out of Egypt in the sight of the nations to
be their G-d, I am the Lord. (26: 42, 44)
The key-word of the passage is the word keri. It appears exactly seven
times in the tokhachah a sure sign of significance. Here are two of them
by way of example:
If in spite of this you still do not listen to Me but continue to be hostile
towards Me, then in My anger I will be hostile towards you, and I myself
will punish you seven times for your sins. (26: 27-28) What does the
word keri mean? I have translated it here as hostile. There are other
suggestions. The Targum reads it as harden yourselves, Rashbam as
refuse, Ibn Ezra as overconfident, Saadia as rebellious.
However, Rambam gives it a completely different interpretation, and does
so in a halakhic context:
A positive scriptural command prescribes prayer and the sounding of the
alarm with trumpets whenever trouble befalls the community. For when
Scripture says, Against the adversary that oppresses you, then you shall
sound an alarm with the trumpets the meaning is: Cry out in prayer and
sound an alarm . . . This is one of the paths to repentance, for when the
community cries out in prayer and sounds an alarm when threatened by
trouble, everyone realises that evil has come on them as a result of their
own wrongdoing . . . and that repentance will cause the trouble to be
removed.
If, however, the people do not cry out in prayer and do not sound an alarm
but merely say that it is the way of the world for such a thing to happen to
them, and that their trouble is a matter of pure chance, they have chosen a
cruel path which will cause them to continue in their wrongdoing, and thus
bring additional troubles on them. For when Scripture says, If you
continue to be keri towards Me, then in My anger I will be keri towards
you, it means: If, when I bring trouble upon you in order to cause you to
repent, you say that the trouble is purely accidental, then I will add to your
trouble the anger of being-left-to-chance. (Mishneh Torah, Taaniyot, 1:1-
3)
Rambam understands keri to be related to the word mikreh, meaning
chance. The curses, in his interpretation, are not Divine retribution as
such. It will not be G-d who makes Israel suffer: it will be other human
beings. What will happen is simply that G-d will withdraw His protection.
Israel will have to face the world alone, without the sheltering presence of
G-d. This, for Rambam, is simple, inescapable measure-for-measure
(middah kenegged middah). If Israel believe in Divine providence, they
will be blessed by Divine providence. If they see history as mere chance
what Joseph Heller, author of Catch-22, called a trashbag of random
coincidences blown open by the wind then indeed they will be left to
chance. Being a small, vulnerable nation, chance will not be kind to them.
We are now in a position to understand the remarkable proposition linking
the beginning of Vayikra to the end and one of the most profound of all
spiritual truths. The difference between mikra and mikreh between
history as G-ds call and history as one event after another with no
underlying purpose or meaning is, in the Hebrew language, almost
imperceptible. The words sound the same. The only difference is that the
former has an aleph while the latter does not (the significance of the aleph
is obvious: the first letter of the alphabet, the first letter of the Ten
Commandments, the I of G-d).
The letter aleph is almost inaudible. Its appearance in a sefer Torah at the
beginning of Vayikra (the small aleph) is almost invisible. Do not expect
the Torah is intimating that the presence of G-d in history will always
be as clear and unambiguous as it was during the exodus from Egypt and
the division of the Red Sea. For much of the time it will depend on your
own sensitivity. For those who look, it will be visible. For those who
listen, it can be heard. But first you have to look and listen. If you choose
not to see or hear, then Vayikra will become Vayikar. The call will be
inaudible. History will seem mere chance. There is nothing incoherent
about such an idea. Those who believe it will have much to justify it.
Indeed, says G-d in the tokhachah: if you believe that history is chance,
then it will become so. But in truth it is not so. The history of the Jewish
people as even non-Jews such as Pascal, Rousseau and Tolstoy
eloquently stated testifies to the presence of G-d in their midst. Only thus
could such a small, vulnerable, relatively powerless people survive, and
still say today after the Holocaust am yisrael chai, the Jewish people
lives. And just as Jewish history is not mere chance, so it is no mere
coincidence that the first word of the central book of the Torah is Vayikra,
And He called. To be a Jew is to believe that what happens to us as a
people is G-ds call to us to become a kingdom of priests and a holy
nation.
Rabbi A. Leib Scheinbaum
Peninim on the Torah
Parshas Vayikra
He called to Moshe. (1:1)
The Baal HaTurim notes that, in this verse, the summons to Moshe,
Vayikra is spelled with a diminutive aleph. From afar, it appears as
vayikar, not Vayikra. In his great humility, Moshe Rabbeinu wanted to
describe the way in which Hashem appeared to him in much the same
manner as He appeared to Bilaam. G-d's prophecy to Bilaam is introduced
as vayikar, without the aleph. This word connotes chance and spiritual
contamination. Hashem, however, instructed Moshe not to ignore the
aleph. Our quintessential leader had great difficulty accepting this. He
acquiesced, of course, and wrote the aleph - but in miniature. The Kli
Yakar adds, "The aleph of Vayikra is written in miniature. The word aleph
is related to Torah study as we find V'aalfa chochmah, 'And I will teach
you wisdom'" (Iyov 33:33). This alludes to the notion that, in order for
one's Torah study to endure, he must belittle himself. Humility is the key
to "growth" in Torah. Arrogance is antithetical to Torah study.
In a drashah, homiletic rendering, of the prayer V'eineinu meiros
ka'shemesh v'cha'yareich, "And our eyes are as brilliant as the sun and the
moon" (Tefillas Shabbos, Nishmas), the Bobover Rebbe, zl, the Kedushas
Tzion, asks a practical question. If we are blessed to have our eyes
illuminated by the sun, whose brilliance is the actual source of the moon's
light, why would we need the light of the moon? He explains that eineinu,
our eyes, is not a reference to our personal ability to see, but rather to the
einei ha'eidah, the "eyes of the congregation," the gedolei Yisrael, Torah
leaders. These visionaries of our People have penetrating insight and
vision which extend beyond the normal capabilities of the average person.
We express that although these illuminaries shine like the sun, they
nonetheless personally consider themselves to be like the moon. They
downplay and even negate their own brilliance, so great is their humility.
Just as the moon receives its ability to illuminate from the sun, so, too, do
the Torah leaders of each generation feel that their ability to shine is the
direct result of the merit and virtue of their generation.
Indeed, the Brisker Rav, zl, found support for the humble demeanor
manifest by Torah giants from a verse at the end of Megillas Esther. The
Megillah cites Mordechai's acceptance by all Jews, his distinction in the
eyes of all people, Ki Mordechai haYehudi mishneh lamelech "For
Mordechai HaYehudi was (appointed as) second to the king" v'doveir
shalom l'chol zaro, "And he would speak peacefully to all of (Hashem's)
offspring" (Megillas Esther). The Brisker Rav added a new "flavor" to the
interpretation of this pasuk, "Despite the fact that Mordechai had quickly
risen to the exalted and available position of mishneh lamelech, this did
not deter him from acknowledging his brethren." He did not become aloof,
ignoring the "guy on the street," the amcha, simple Jew, who could not
aspire to such distinction.
Yes, it does happen. An individual achieves a position of power. He either
rises through the ranks or is simply in the right place at the right time. He
is catapulted over his friends and colleagues to a position of significance.
Suddenly, he no longer "remembers" who his friends "were." Not so
Mordechai. He always remembered his roots; he never ignored his
brethren. Perhaps this is why he is called HaYehudi. He never considered
himself special. He was just "another Jew."
Horav Sholom, zl, m'Sassov was once questioned concerning why the
position of the baal gaavah, arrogant person, is denigrated more so than
>:\D up trcdk trcd ihc 25
any other baal aveirah, sinner. Indeed, it is only concerning the baal
gaavah that Hashem declares, Ein Ani v'hu yecholim la'dur b'kefifah
achas, "I and he are unable to live together in one domain." Hashem
distances Himself from he who is arrogant. We do not find this concerning
any other type of sinner.
The Rebbe explained that, wherever there is purity and righteousness, no
semblance of spiritual contamination or evil can be found; they just do not
mix together. Evil and impurity are aware of their places. They are just too
"uncomfortable" in the proximity of holiness. Gaavah, arrogance, does not
have this "restriction." It attaches itself to anyone, under any condition.
The only way to prevent this vile character trait from infesting a person,
from worming itself into the most sublime, the most virtuous, is by decree
that it is a persona non grata. Arrogance has no place in the proximity of
G-dliness.
In describing the requirements for the Parah Adumah, Red Heifer, the
Torah (Bamidbar 19:2) writes: Asher ein bah mum, asher lo alah alehah ol,
"Which is without blemish, and upon which a yoke has not come." The
Koznitzer Maggid, zl, interprets this homiletically as a reference to the
moral and spiritual deficiency associated with gaavah. For a man who
arrogates himself, saying that "he has no blemish," he is perfect, it is a
clear sign that "Upon (him) a yoke has not come." The yoke of Torah does
not prevail upon this individual. Otherwise, he would never claim to be
unblemished. This idea is consistent with a statement made by the Chovas
Halevavos: "A person who is free of all sin is at risk of the greatest
character defect: to consider himself a tzaddik, righteous person."
Actually, this is not the first instance in the Torah in which we find
Hashem calling Moshe. In Parashas Yisro (Shemos 19:3,20), the Torah
writes Vayikra eilav Hashem min ha'har, "Hashem called to him (Moshe)
from the mountain"; Vayikra Hashem l'Moshe el rosh ha'har, "Hashem
summoned Moshe to the top of the mountain." Why does the Torah not
write the miniature aleph in these earlier places? Horav Yitzchak, zl,
m'Vorka explains that, in order to be humble, one must act with modesty
in private. Public humility is subtle arrogance. When Moshe was
summoned to the mountain, it was in the presence of the entire Jewish
nation. It was no secret. It would then be no kuntz, trick, to be humble.
The true test of Moshe's humility is in our parsha, at the point when he was
called to the Ohel Moed. Rashi writes, ''The sound of Hashem's voice was
powerful. Yet no one other than Moshe heard it." For Moshe to conceal
this awesome summons was a test of true humility.
The blood of the Korban Olas Nedavah, Free-Will-offering from an animal
is sprinkled on the lower half of the Mizbayach, Altar. The blood of a
Korban Chatas, Sin-offering, is sprinkled on the top of the Mizbayach. The
process changes obversely when the offering is a fowl offered by a poor
man. The blood of the Olas Nedavah is sprinkled on top of the Mizbayach,
while the Chatas is on the bottom. Why?
Horav Meir Shapiro, zl, offers a practical explanation. A wealthy person
who brings a Korban feels good about himself. He can afford the best, and
he demonstrates his fiscal ability. The Torah has a problem with such
deep-rooted arrogance/ pride being part of a korban. Therefore, the blood
of this animal is sprinkled on the bottom of the Mizbayach. This curbs
some of the man's haughtiness. When this man brings a Sin-offering,
however, he is already depressed. The sin has knocked him down a tad, as
he is now filled with humility and remorse. In order not to add insult to
injury, the Torah has him sprinkle blood on top of the Mizbayach.
A poor man cannot afford to bring an animal as a korban. If he could
afford a cow, he would have it for dinner. Instead, he scrapes together his
meager earnings, the leftovers of his begging, and he purchases a small
bird as a korban. He wants to thank Hashem for His benevolence.
Regrettably, this is all he can afford. The Almighty accepts his offering
with love, and, as a caveat, has him sprinkle the blood on top of the
Mizbayach. When the poor man comes to the Altar with a Sin-offering, it
is an entirely different story. Since this offering is obligatory, he sprinkles
the blood on the bottom of the Mizbayach. It is all about humility and
one's emotions. Hashem exalts he who denigrates himself. One need not be
brilliant to complete the other half of the hypothesis.
In his later years, the Steipler Gaon, Horav Yaakov Yisrael Kanievsky, zl,
would give his annual shiur, lecture, in memory of his brother-in-law, the
Chazon Ish, to an assembly of thousands of Jews. To observe this scene
was to experience an incredible Kiddush Hashem, sanctification of
Hashem's Name. One evening, following a shiur that had seen an
unusually large crowd, the Steipler, in his great humility, said, "It is only
because the shiur is given only once a year that I have such a large crowd.
If I were to give this lecture on a weekly basis, I would be lucky to have a
minyan to say Kaddish D'Rabbanan," the Rabbinical Kaddish recited
following public Torah study.
One Purim, an especially large contingent of young children were brought
by their parents to the Steipler to receive his brachah. The Steipler
commented, "The large crowd is the result of their day off from cheder.
Children are home, and the mothers have to occupy them with something
to do. The easiest avenue is to bring them to an old man for a blessing."
This reflected the humility of the gadol hador.
When a man among you brings an offering to Hashem. (1:2)
In the Talmud Chullin 60a, Chazal teach that the bull offered by Adam
HaRishon as a korban, sacrifice, was quite unique. Its horns appeared
before its hooves. They derive this from the pasuk in Tehillim 69:32,
V'sitav l'Hashem mishor par makrin mafris, "It shall be more pleasing than
a yearling bull with horns, with hooves." Apparently, the primordial bull,
first shor to be created, was fashioned fully grown from the earth, with it
rising from the earth the way it stands. Thus, its horns materialized prior to
its hooves. Indeed, as the Talmud continues, Rabbi Yehoshua ben Levi
said, "All of the works of Creation were created in their full stature, with
their consent, and according to their wish." Therefore, the bull was created
standing straight up. When it emerged from the earth, its horns preceded
its hooves, then its body emerged, with its legs and hooves being the last
component of the bull to emerge.
Every bull that followed was born with its hooves first and its horns
growing in later. The primordial bull was the only bull whose horns were
created before its hooves. This is the meaning of the term makrin mafris -
its horns (makrin) preceded its hooves (mafris).
Makriv mafris is an unusual term. The perasos, hooves, carry great
significance vis-?-vis the bull, due to the fact that they comprise one of the
signs of a kosher animal. A kosher animal must have split hooves. We,
therefore, understand why the Torah places great focus on the animal's
hooves. What about the horn carries such significance that the Torah not
only mentions the fact that the primordial bull had horns, but that it
preceded the hooves?
Horav Yaakov Kamenetzky, zl, elucidates this anomaly, explaining why
emphasis is made on the unusual creation of the primordial bull. Cattle go
through life serving mankind, and they do so with just about every fiber of
their body, except their horns. They shlep/pull a wagon and a plow; they
breed; their females are our source for milk. When they die through the
medium of ritual slaughter, their bodies become the source for our meat.
None of these benefits, however, are connected with the animal's horns.
The Rosh Yeshivah notes that, while the horns do not serve us, they do,
however, serve the animal. They enhance its power and beauty. A bull is
resplendent with its horns; it lends it "dignity." B'chor shoro hadar lo,
v'karnei re'eim karnav, "His firstborn bull is his grandeur, and its horns are
like the horns of a re'eim" (Devarim 33:17). Since the horns do not benefit
mankind, why is it necessary for the Torah to state that they were a part of
the korban of Adam HaRishon?
Rav Yaakov explains that horns give the animal a sense of power, a feeling
of pride and glory, an appearance of grandeur. They grant it the ability to
attack or defend itself if the need arises. It is this aspect: the pride that we
offer upon the Mizbayach as part of a Korban Olah, Elevation/Burnt-
offering. With the use of the word Adam, invoking the name of Adam
HaRishon, Adam ki yakriv mikem korban l'Hashem, the Torah recalls the
first sacrifice offered by the progenitor of mankind. It was the only animal
of its kind - ever, for it was the only animal whose horns appeared prior to
its hooves. This alludes to glory and pride preceding usefulness. As it was
slaughtered as part of the Divine service, every individual who offers a
korban is aware, understands, and demonstrates that he, too, is prepared to
sacrifice his gaavah, pride, for the Almighty.
He shall offer an unblemished male; he shall bring it to the entrance of
the Ohel Moed, voluntarily. (1:3)
The Midrash relates the story of a recaltricant ox whose owner wanted to
bring it as a korban. The ox, however, refused the honor. No matter how
many people the owner sent to move the ox, they were unsuccessful. The
ox was not budging. A poor man came along and noticed the owner's
predicament. He walked over to the ox and produced a single blade of
grass from his pocket. He waved the blade of grass in front of the ox's
nose, causing the ox to give a mighty sneeze. As the ox sneezed, it
coughed up a needle that had been lodged in its throat. Once the needle
was out, the ox went along obediently to be slaughtered in the Bais
Hamikdash. Had the ox not expelled the needle, such that had he been
slaughtered in its present state, the korban would have been invalidated,
since a needle in he esophagus renders an ox treifah, unkosher. The korban
was saved by the "sneeze."
There is, however, more to it. The Midrash Shmuel employs this story to
interpret the above pasuk, Tamim yakrivenu, "Complete and perfect it
should be offered." If one wants to be assured that his korban will not be
blemished, yakriv oso lirtzono, "He should offer it with the animal's free
will." When one observes an animal willingly proceeding to the
Mizbayach, Altar, it is an indication that it is kosher. An unkosher animal
would not willingly advance to the Mizbayach. In his Chinuch Malchusi,
Horav Mordechai Hominer writes that a similar approach will prove
effective in successfully educating our children. To educate a child, one
must do so in conjunction with the child's free will. To force-feed a child
academically will only cause the child to regurgitate its lessons. An
26 >:\D up trcdk trcd ihc
educator's function is to coax the child, to encourage and empower him,
while he removes the obstacles that stunt his ability to learn. He does not
force the child. Otherwise, one might produce a child that is a treifah, a
wounded child, who has no desire to learn Torah, and, often, even less
desire to remain frum, observant.
I must add that it is not necessarily what one says, but how one expresses
himself. Attitude, emotion and sincerity play crucial roles. The
quintessential teacher, the individual who is probably most responsible for
making Torah-She'bKsav, Written, and She'Baal'Peh, Oral Law, available
to generations of Jews is Rabbi Shlomo Yitzchaki or - as he is popularly
known - Rashi. Our great teacher was obviously born with incredible
potential, but his mother's self-sacrifice encouraged and empowered his
vast erudition. She did not coddle her only son. A single parent, she raised
Rashi with a deep reverence for Torah.
Rashi was orphaned of his father at a young age. His mother was all alone
in the world. Thus, she could easily have demanded that her prodigious
child remain home with her until he was age-ready to enter the family
business. One does not become Rashi, however, with a mother like that.
She sent him to Worms, Germany, to the yeshivah of the gadol hador, the
pre-eminent Torah leader of the time, Rabbi Yaakov ben Yakir. What she
told him as she sent him off should inspire us; "My son, you are going off
to study in the yeshivah of the gadol hador. If you do not return from there
an accomplished Torah scholar, replete in your thorough knowledge of the
Torah - I will not be happy to see you!"
Such a statement might ruffle the sensitivities of some contemporary
Jewish mothers - and fathers. I guess Rashi's mother knew what she was
doing. She knew her son's unusual capabilities. These words were
engraved in the heart of the young scholar-to-be. His commentary, as well
as the teachings of his distinguished grandsons, the early Tosafists, are the
result of this admonition. All this came about in the merit of a Jewish
mother who did not fear telling her young son that she demanded
excellence in return for her sacrifice.
We often sugar coat an incident, mollify an experience, in order to present
it in a more appealing manner. While, at times, this may be necessary, it
can backfire and destroy an exceptional inspirational occurrence. A young
boy's world is pure and pristine. He has no 'shtick' in his perception of an
incident. He sees black and white, and he reacts accordingly. At times such
as these, it might be best to allow for the child to perceive the experience
according to what he sees - without us attempting to soothe the situation.
The following incident is a prime example. A young man was davening in
shul with his four-year-old son standing next to him watching.
Suddenly, the father became so overwhelmed by the meaning of the words
he was reading that he began to weep. The quiet sobs became loud crying,
as a torrent of tears began to roll down his cheeks onto the table where he
was hunched over. What does a four-year-old boy do when he sees his
father weeping bitterly? He also begins to cry. Now there were two people
weeping bitterly - a father and his son.
A man observed what was taking place. As a "good neighbor," he was not
minding his own business, so he attempted to convince the boy that his
father was not crying for any serious reason. He had just been overcome
with emotion. One does not have to cry during davening. This individual
meant well, and he soothed the child's fears. Nothing was wrong. The
boy's father got a little "carried away" during davening. Think nothing of
it. He was not crying as a result of the davening. No emotion is to be
connected to prayer. His father was just overtired and overreacting. While
this worked for the child, the kindly man, who truly meant no harm, just
blew the opportunity for a once in a lifetime inspirational lesson: Yes,
people do cry when they daven! That is what tefillah is all about. One
speaks with Hashem, and when he really gets into it, he expresses his
emotions. Regrettably, it was too late for the child. The experience and its
positive vibes vanished.
He shall wash its innards and its feet with water; and the Kohen shall
cause it all to go up in smoke on the Altar - an elevation-offering, a fire-
offering, a satisfying aroma to Hashem. (1:9)
In the Talmud Menachos 110a, Chazal state the following: "We find that
the Torah says regarding a bulky ox brought as an offering, that it is ishei
reiach nichoach, 'A fire-offering, a satisfying aroma'; and in regard to a
Minchah, it likewise says, 'A fire-offering, a satisfying aroma.'" The same
expression is used each time to teach you that, Echad ha'marbeh, v'echad
ha'mamit, u'bilvad sheyichavein es libo l'Aviv she'ba Shomayim, "Whether
one gives a lot, or one gives a little, his offering is equally pleasing to G-d,
provided he directs his heart towards his Father in Heaven." Horav
Gamliel Rabinowitz, Shlita, derives an important lesson from these
pesukim. Hashem does not demand that we exceed our innate abilities.
Each and every one of us is blessed with capabilities, talents and potential
coinciding with these abilities. He just wants us to be ourselves. A man has
to do what he can - as long as his attitude is l'shem Shomayim, for the sake
of Heaven.
We find this inconsistency in all disciplines. In the yeshivah world, many
young scholars are blessed with brilliant minds and an uncanny ability to
grasp the most difficult treatises in record time. To them, learning is often
a "walk in the park." We see another extreme: the student who does not
have an exceptional acumen, who must toil and slave to grasp the most
elementary shtickel Torah, but who will do anything to succeed in Torah
scholarship. As far as Hashem is concerned, each one is measured in
accordance with his ability and concomitant devotion to the subject matter.
It is not how much one knows, but rather, how much one invests in his
Torah study. The diligence, effort, toil and devotion are what count. The
knowledge will be granted as Hashem's gift.
A man once came to the Steipler Gaon, zl, and commented that, at present,
he does not have much in the way of material abundance. If he will be
blessed with a large windfall, he promised to give a considerable
percentage to tzedakah. Therefore, he asked the Gaon for a brachah,
blessing. The Steipler replied that this is not how it works with Hashem.
The contribution of he who possesses only one dollar and gives half of it
to charity is greater and more beloved by Hashem than the individual who
has ten thousand dollars and gives half of it away. The Almighty does not
need money. He has it all. Hashem wants to see how far one will go with
what he has. The fellow that is left with only fifty cents in his pocket has
given a greater contribution than the one who still has five thousand
dollars in the bank. It is not how much one gives. It is the "dent" it creates
that determines the significance of his charitable endeavor.
She'yichavein libo l'Aviv she'baShomayim, "That one direct his heart to
his Father in Heaven" is much more than a lofty goal. Indeed, it defines the
act of giving, and determines the nature of the contribution. Do we give: to
satisfy our guilt; to yield to the pressure of the beneficiary; for public
acclaim; or in an attempt to satisfy and please the Almighty? It is a
powerful question which many of us refuse to answer.
When a person offers a Meal-offering to Hashem. (2:1)
The Torah uses an unusual term to describe the person who brings a
Korban Minchah, Meal-offering, to the Mizbayach. He is a nefesh, a soul.
Chazal explain that the Torah is teaching us an important lesson. Usually,
the individual who brings a Korban Minchah is poor. Otherwise, he would
have brought something more expensive, like a sheep or even an ox. The
poor man has very little, and he offers a paltry gift from his pitiful
possessions. Hashem understands what is transpiring in the poor man's
mind. He has so very little, what can he really give for Hashem? A Korban
Minchah represents the poor man's scraping, saving and struggling to
demonstrate his gratitude. To us, the poor man's korban may not look like
much, but to Hashem it is priceless. He is offering his nefesh, soul. This is
how the Almighty views this poor man's devotion.
Horav Shimshon Pincus, zl, posits that though the Bais Hamikdash is
gone, we still have a korban ashir, rich man's offering, and a korban ani,
poor man's offering. How pathetic does it appear when a man comes to
shul supposedly to learn after a long, hard day, but he can hardly keep his
eyes open. He tries to focus on the shiur, but the words keep disappearing,
as his eyes begin to shut.
While such a person may seem to be spiritually weak in our eyes, Hashem
loves him. He is sacrificing his entire being. Sure, he would rather be
home relaxing or taking a nap; yet, with his last ounce of strength, he
drags himself to the bais ha'medrash to attend a shiur. It may neither be the
best, nor is it the biggest - but it is all that he has. To Hashem, this counts
for very much.
Va'ani Tefillah
V'keiravtanu Malkeinu l'Shimcha Ha'Gadol selah b'emes l'hodos lecha
u'l'yachedcha b'ahavah.
And You have brought us close to Your great Name forever in truth, to
offer powerful thanks to You, and proclaim Your Oneness with love.
In the Talmud Chullin 91b, Chazal state that Klal Yisrael is more beloved
by Hashem than even the Heavenly Angels. They support this from the
fact that we recite Hashem's Name after only two words, while the Angels
precede His Name with three words. We say: Shema Yisrael - Hashem:
They say: Kadosh, Kadosh, Kadosh - Hashem. The Chasam Sofer
observes that we find Klal Yisrael preceding the Holy Name with two
words in three other instances. They are: Torah: Bereishis bara - Elokim;
the blessing of hodaah, thanksgiving to Hashem, Baruch Atah Hashem,
and yichud, declaring the unity of Hashem, Shema Yisrael - Hashem.
The Chasam Sofer says that these instances are alluded to with the above
phrase which concludes the Ahavah rabbah prayer that precedes Shema
Yisrael. V'keiravtanu l'Shimcha, "We should come closer to the Hashem,
the Name." This occurs through the following four venues: b'emes, with
truth, alluded to by Bereishis bara Elokim, the last letters of these three
words spell out emes, truth; through l'hodos lecha, through thanksgiving,
with the brachos Baruch Atah Hashem; u'l'gachedcha, by unifying Your
Name, Shema Yisrael; b'ahavah, through love, v'ahavta es Hashem.
As we get closer to Hashem in these four instances, we prepare to accept
the yoke of Heaven upon ourselves through the Shema Yisrael.
>:\D up trcdk trcd ihc 27
In memory of our beloved parents Rabbi Dr. Avrohom Yitzchok Wolf
Rebbetzin Anna Moses Sruly and Chaya Wolf and Family Ari and Rivky
Wolf and Family Abba and Sarah Spero and Family Pesach and Esther
Ostroy and Family Sruly and Chaya Wolf and Family
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Rabbi Dovid Seigel
Haftorah
Parshas Vayikra
Yeshaya 43:21
This week's haftorah displays Hashem's unbelievable compassion for the
Jewish people. The prophet Yeshaya begins by characterizing the Jewish
people as the nation created to sing the praises of Hashem. Yeshaya
continues and says in the name of Hashem, (43:22) "And you didn't even
include Me for you were too tired for My service." The Yalkut Shimoni
(as loc) explains this passage to refer to our inappropriate attitude towards
the service of Hashem.
Chazal (our Sages) say that one exerts enormous energies throughout the
dayin pursuit of self advancement and yet he is unwilling to exert even
minimalenergy for the sake of Hashem. One returns home after a long
tiresome dayat work and neglects attending davening with the "valid"
excuse that he'stoo tired. Hashem says that I wasn't even included in your
plans. Energieswere available for everything besides My service, the
purpose for which you were created.
The prophet continues to reprimand the Jewish people, and says, "You did
not bring Me your sheep for burnt offerings and you didn't honor Me with
your sacrifices. I didn't overwork you with a meal offering and didn't
exhaust you with frankincense spice." Chazal (ibid) elaborated on this
passage and explained that all Hashem ever demanded from the Jewish
people on a daily basis was the Tamid sacrifice consisting of two sheep. In
fact, even the easiest of all offerings, the meal offering was not an
obligation but rather a special opportunity to serve Hashem if one so
desired. And yet the Jewish people refused to participate in these services.
The Radak (ad loc) notes that in the days of King Achaz there were altars
in every corner of Yerushalayim for the purpose of idolatry. But the Bais
Hamikdash doors were intentionally closed and Hashem was totally
excluded from the Jewish services. The Jews were just too tired to serve
Hashem although energy was available for every othe r form of service.
The prophet suddenly shifts gears and begins to address the Jewish people
with love and affection. He says, (42:1) "And listen now, My servant
Yaakov whom I chose as Yisroel...for as I pour water on the thirsty and
flowing waters on the dry land so will I pour My spirit on your children
and My blessing on your offspring." Radak (ad loc) explains that the
prophet is now speaking to the Jewish people in Babylonia. They had
already suffered severe pains of exile and rejection by Hashem and had
now reconsidered their previous ways. They thirsted to drink from the long
lost waters of prophecy which had ended many years before. Hashem told
them that they would once again merit the word of Hashem. Although they
had turned their back to Hashem and totally rejected His service Hashem
did not forsake His people. The Jewish people would always remain His
chosen nation and Hashem would patiently await their return. Our eternal
relationship with Hashem can never be severed or even aff ected and when
the proper moment will arrive Hashem will reestablish direct contact with
His beloved people. Even words of prophecy coming directly from
Hashem will become a daily experience. Hashem's love for His people
extends all bounds. Even after all we have done against Hashem He
remains right there waiting for us.
Yeshaya concludes and says (44:22) "As the wind blows away the clouds
so will I erase your rebellious acts and unintentional sins, return to me for I
have redeemed you." The Malbim (ad loc) shares with us a beautiful
insight and explains that as far as Hashem is concerned our redemption
already happened. From His perspective everything has been set in
motion; all that remains is for us to repent and return. May we merit in this
month, the month of redemption, the fulfillment of these beautiful visions.
Haftorah, Copyright &copy 2013 by Rabbi Dovid Siegel and Torah.org. The author is Rosh Kollel of Kollel Toras Chaim of Kiryat Sefer, Israel.
Kollel Toras Chesed 3732 West Dempster Skokie, Illinois 600 76 Phone: 847-674-7959Fax: 847-674-4023 kollel@arlin.net Questions or comments?
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Rabbi Yaakov Asher Sinclair
Ohr Somayach Torah Weekly
Overview
The Book of Vayikra (Leviticus), also known as Torat Kohanim the
Laws of the Priests deals largely with the korbanot (offerings) brought
in the Mishkan (Tent of Meeting). The first group of offerings is called
korban olah, a burnt offering. The animal is brought to the Mishkan's
entrance. For cattle, the one bringing the offering sets his hands on the
animal. Afterwards it is slaughtered and the kohen sprinkles its blood on
the altar. The animal is skinned and cut into pieces. The pieces are
arranged, washed and burned on the altar. A similar process is described
involving burnt offerings of other animals and birds. The various meal
offerings are described. Part of the meal offering is burned on the altar,
and the remaining part eaten by the kohanim. Mixing leaven or honey into
the offerings is prohibited. The peace offering, part of which is burnt on
the altar and part is eaten, can be either from cattle, sheep or goats. The
Torah prohibits eating blood or chelev (certain fats in animals). The
offerings that atone for inadvertent sins committed by the Kohen Gadol,
by the entire community, by the prince and by the average citizen are
detailed. Laws of the guilt-offering, which atones for certain verbal
transgressions and for transgressing laws of ritual purity, are listed. The
meal offering for those who cannot afford the normal guilt offering, the
offering to atone for misusing sanctified property, laws of the
"questionable guilt" offering, and offerings for dishonesty are detailed.
Insights
The Biggest Bar-B-Q In The World
When a man among you brings an offering (1:2)
Imagine youre an alien traveler flying over Jerusalem some two and a half
thousand years ago.
Your intergalactic GPS detects a beautiful building coming up on the
horizon. Opening your Earth on five dollars-a-day, you read about what
youre seeing. The Beit Hamikdash is the most spiritual place on earth.
Something doesnt seem quite accurate about this description because
everywhere you aim your scanner all you can see are very physical things.
For a start, animals are being slaughtered, dissected and burned on what
looks like the worlds biggest bar-b-q. Wine is being poured down two
holes on top of a square monolith on which the meat is being burned.
Nearby, bread is being baked. Oil is being mixed with flour and fried in
open pans. There are animals in pens, along with birds. Everywhere there
are all kinds of cooking utensils. Men are washing their hands and feet.
There is a column of black smoke rising perpendicularly into the sky.
This is spirituality?
You make a mental note to write to the editors of Earth on five-dollars-a-
day that their description of this tourist spot is way off the mark.
Our intergalactic traveler could be forgiven for mistaking what he saw, for
indeed the Beit Hamikdash ostensibly was a very physical place. Our
fearless voyager, however, failed to notice a key item in the Beit
Hamikdash the Aron, the Holy Ark. Inside the Ark was the Torah. It
was only through the Holy Torah that the Divine Presence rested on the
Beit Hamikdash and turned the most physical of places into the most
spiritual.
The Beit Hamikdash is a microcosm of the Universe, and a macrocosm of
the body of a human. If you look at a person he seems to be a very
physical thing. He consists of sinew and flesh, fluids and membrane. And
yet, he is so much more.
Just as the Torah caused the Divine Presence to rest on the Beit
Hamikdash and the Mishkan, so similarly the Torah turns flesh and blood
into a dwelling place for the Most High.
Rabbi Zvi Sobolofsky
TorahWeb
Moshe and Korbanos: Lessons in Humility
Each letter in a sefer Torah teaches us countless lessons. The letter alef of
the word "Vayikra" teaches us the significance of humility. According to
tradition, this letter is written smaller than other letters in a sefer Torah.
Chazal explain that this is because Moshe was humble and would have
preferred that the word have been "vayikar" rather than "Vayikra". What is
the difference of meaning between these two words, and how does this
distinction symbolize the trait of humility that characterized Moshe?
In contrast to Moshe, there was another navi who the word vayikar is used
to describe Hashem speaking to him; Vayikar is how Hashem addresses
Bilam. The word vayikar is related to the word mikra - an event that
"happens" to take place. Hashem does not speak to Bilam with regularity.
Rather, whenever the need arises Bilam receives a prophecy. In contrast,
Moshe is spoken to by Hashem all the time. Moshe even initiates
conversation with Hashem several times when he needs guidance from
Hashem about a particular halacha such as Pesach Sheini and the claim of
benos Tzlafchad.
Although Moshe and Bilam were both nevi'im, they related to their nevuah
in radically different ways. Bilam constantly boasts of his role as a navi.
He describes himself in glorious terms as one who hears the word of
Hashem and who has knowledge of the Divine. He only eventually admits
to Balak that "Oo'ly yikrah Hashem likrosi - maybe Hashem will appear to
me." Balak is elated when called upon to prophesize and he uses this gift
to amass great personal wealth. In contrast, from the first time Hashem
speaks to Moshe at the sneh he shies away from the nevu'ah. He sees
himself as a kvad peh - one who has difficulty speaking and not worthy of
28 >:\D up trcdk trcd ihc
being a navi. Even when finally accepting his role as a navi, Moshe would
rather be referred to as vayikar - as one who is on a lower level of nevuah
not meriting the constant word of Hashem.
It is precisely this difference between Moshe and Bilam that resulted in the
very different culminations of their roles as nevi'im. Bilam, who constantly
sought glory for his gift of nevu'ah, is ultimately humiliated; the nevu'ah
that is granted to him blessing the Jewish People are the final words he
speaks in the name of Hashem. Moshe, on the other hand, who was the
humblest man ever to live, became the greatest of all nevi'im and merited
the highest level of nevu'ah, i.e. conversing with Hashem "peh el peh".
Bilam, who prided himself on his ability to see, eventually saw less than
his donkey. Moshe became the one to see b'aspaklaria ha'me'irah, i.e. the
clearest vision given to man.
The reason this fundamental lesson of humility is taught to us specifically
at the beginning of sefer Vayikra which focuses on korbanos is that the
offering of a korban is an expression of humility, since many korbanos are
brought as a kapara for a cheit. The teshuva process which culminates with
the offering of a korban is predicated on the ability to humble oneself
before Hashem, in contrast to the arrogant individual who cannot admit he
made a mistake. The korbanos that are brought as an expression of thanks
also require a sense of humility. How so? One who views his success as a
result of his own accomplishments will not acknowledge that it is Hashem
who really has bestowed upon him these gifts; he will feel no need to offer
thanks. A korban of thanks to Hashem, by contrast, is the ultimate
expression of the realization that we are humbled by the goodness He
performs for us.
Bilam, who was the antithesis of humility, also offers korbanos.
Throughout Parshas Balak he draws attention to these korbanos and prides
himself on bringing them. He uses them as a way to demand that Hashem
grant him nevu'ah. Rather than internalizing the lesson of humility
signified by korbanos, he uses them to advance his arrogance as he
attempts to further his personal status and wealth.
As we begin Sefer Vayikra, the very first word teaches us about the proper
spirit that must accompany a korban. We look to Moshe as a role model of
humility to guide us in how to use korbanos as a vehicle for teshuva and as
an acknowledgement of our complete dependence on Hashem for the gifts
He bestows upon us.
Copyright 2013 by The TorahWeb Foundation. All rights reserved.

Rabbi Yaakov Solomon
Between the Fish and the Soup
Parashat Vayikra 5773: D'var Torah
I t is a burnt offering, a satisfying offering to G-d. When a person offers
a grain-offering to G-d, it shall be of fine flour (1:17, 2:1).
Rashi comments on the words: It is a burnt offering, a satisfying offering
to G-d that it is the sincere desire to please the Creator that counts.
Whether the person who brings the offering is rich or poor, it is his/her
desire to do the best with the available resources that is the important
thing. This can well be extended today to include those who help others in
need with their resources and with their time.
This is immediately followed by when a person offers a grain-offering to
G-d, it shall be of fine flour. The Hebrew word used is nefesh, meaning
soul. It is used later on in the Parasha in several places, in referring to sin-
offerings which are brought for accidental transgression of negative
commandments, and in some cases willful transgression of negative
commandments following the desire to make amends.
As a suggestion, the word nefesh includes aspects of the human
personality that involve conscience. Man alone of the animal has a
conscience, and living happily means being able to live with oneself. A
sincere, mature person has observing ego. That means the capacity of
looking at him/herself from the outside and considering whether his/her
behavior is in harmony with the standards implied in the Torah and for that
matter, common decency. Happiness is characteristic of those in cognitive
harmony. Unhappiness is characteristic of those in cognitive dissonance.
That means that for full personal development, a person has to feel he or
she had done the best possible. Applied to relationships with the Creator, it
means keep in touch with Base in the most appropriate way. In Temple
times, that was partly done through the offerings. This involved delicate
conscience-driven considerations. Was the sin done accidentally (requiring
an offering only) or was it done on purpose (requiring repentance c.f. Ez.
18, 33)? Was it the offering most commensurate with the resources
available, or the least that he or she could get away with?
Today, that might include mitzvot between Man and G-d were the
mezuzzot and tefillin of appropriate quality in terms of the persons
income? Have they been appropriately maintained and regularly checked?
And between Man and Man was help that could be given actually given
when appropriate? Was enough money put aside for tzedaka?
As the early part of the daily morning service reminds: A person should
always fear G-d, whether in public or in private. And he should admit the
truth and speak the truth to his heart live in cognitive reality, not
cognitive dissonance
Parashat Vayikra (Haftara) 5773
The Nation (I srael) I formed for Myself, that they may declare My praise
(I saiah 43:21).
Guided Tour...
The Haftara is taken from later chapters of the Book of Isaiah. Isaiah was a
navi: an individual who personally received the word of G-d, and
conveyed it to the people. Isaiah himself lived at around 720 BCE. That
was when both the kingdoms of Israel and Judah were going through
spiritual and moral decline. In consequence, his earlier prophesies -
messages directly from G-d - foresaw the exiles of both the northern
Kingdom of Israel (which took place in his lifetime), and ultimately the
southern Kingdom of Judah.
The Book of Isaiah also contains deeply inspiring words of
encouragement, applying to both the Israelites and the world at large. It
repeatedly stresses, as seen in this Haftara, that the Israelite exiles and
Divine punishments suffered will be temporary, and that G-d will
eventually redeem His people and settle them permanently in His land.
This Haftara is a continuation the section commencing with that read on
Shabbat Nachamu (Haftara of Parashat Va-etchanan) - which together are
words of comfort to Israel for the trauma of the Babylonian exile (from
before 586 BCE) that was about to come to an end with its defeat by
Cyrus, King of Persia. During this period of turmoil in the latter part of the
exile, the Jews would have been caught in a most dangerous position
between the Babylonians and their Persian attackers - each one likely to
accuse them of being an ally of the other. This section of Isaiah
encourages the Jews to maintain their optimistic spirit and faith even in the
face of their own trauma of being on foreign soil during such a dangerous
period. 'He gives strength to the weary, He gives abundant might to the
powerless.' (40:29)
In fact Cyrus did become the great power of the region after defeating the
Babylonian Empire in 539 BCE, and he allowed to Jews to return to the
Holy Land (Chronicles II 36:23). Historians point out that this also applied
to other captured nations, and some contend that Cyrus' declaration was
not so much humanitarian as pragmatic: by letting the disaffected
foreigners return to their lands of origin, he would turn them into useful
friends and informers keeping him in touch with events in his far-flung
empire.
Different time contexts are given for the text of the Haftara, and the above
explanation would fit in with Ibn Ezra. The Prophet is addressing the
people towards the end of their enforced exile in Babylon after the fall of
the First Temple - when the whole system of Temple offerings was no
longer in practice. G-d did not impose heavy offerings on Israel, and thus
they had fewer duties. But they still did not come any closer to Him; they
still did not call upon His Name. In the absence of sacrifices they should
have focused their minds and hearts to the true service of G-d and acted in
the spirit of the times when the Israelites came close to G-d through the
rites of Temple offerings.
Rashi, however, relates the Haftara to an earlier period - understanding
that the Prophet was rebuking Israel for acting in the deed, rather than just
in the spirit, of bringing offerings to idols rather than to the Almighty. The
Radak states that the Book of Isaiah is referring to an early period in
Isaiah's career - namely when King Ahaz closed off the entrances to the
Temple and instead set up altars to idols. That would be around 730 BCE -
in the First Temple Period, just before the fall of the Northern Kingdom of
Israel.
Common to both contexts is the notion that - whether before or during
Exile - Israel did not fulfill its role in the Creation: as a people 'formed by
G-d, that they might declare His Praise' in thought and deed. The Prophet
grieves that Israel did not live up to its position within the Creation. G-d
once again promises that those who heed Him will be blessed, just as He
nourishes the thirsty land. He ridicules those who their trust in metal and
wood - in idols made by the very same artisans that worship them. He
illustrates by telling of the fool who cuts down a tree, uses half of it as fuel
so he can get warm by the fire and roast his meal - and use the rest to carve
an idol that he believes has the power to save him.
Thus the Prophet calls on the people to find their allotted destiny at the
pinnacle of the Creation - within the greatness and supremacy of G-d. In
spite of past iniquities, G-d will give them a clean slate - He will forgive
them and redeem them.
D'var Torah
The Haftara implies a very clear set of priorities within Torah teaching.
Temple offerings are deemed to be important - the Prophet castigates the
Jews for applying the emotions and energies designated by G-d for His
worship to paganism instead. However, he did not select the full
restoration of the Temple offerings as the emblem of the ideal, positively
reformed society. His vision was total repentance: 'Return to Me, for I
have redeemed you' (44:22). That was in the same spirit of Samuel's
>:\D up trcdk trcd ihc 29
rebuke to Saul: 'Does G-d desire burnt offerings and peace offerings as
much as the obeying of His voice?' (Samuel I 15:22) Indeed, Amos
stressed in the name of G-d the worthlessness of offerings when they were
not part of moral, G-d-fearing society: 'If you offer Me burnt offerings or
your meal offerings, I will not accept them! I will pay no heed to your gifts
of fattened cattle! Spare Me the sounds of your hymns, and let me not hear
the music of your lutes. But let justice rise up as water and righteousness
like an unfailing stream.' (Amos 5:22-24)
This true position of offerings is framed within the human need. Parashat
Vayikra shows how individual offerings are expressions of gratitude, or a
desire to put things right after past misconduct. However the Torah
stresses that 'If his means do not suffice for a sheep, he shall bring two
turtle-doves or two pigeons and if this means do not suffice for two
turtle-doves or two pigeons, he shall bring as his offering a tenth of an
ephah of choice flour.' (Lev. 5:7-10) As the Talmud puts it - whether he
brings much or whether he brings little, what counts is that he directs his
heart to Heaven (Menachot 110a).
These ideas may be illustrated by the following story:
A member of a small Beth Hamidrash was shown around a magnificent
large 'modern' synagogue in pre-war Berlin. The proud warden of that
beautiful edifice put particular emphasis on the exquisite, splendid Holy
Ark with its many Torah scrolls clothed in majestic silver ornaments. To
the warden's great consternation, the visitor was not impressed. When
asked for his reasons, the guest told him the following story: Two sisters
got married, one to a very wealthy husband, and the other to a poor man,
and they lived in different towns. When they met, years later, the poor
sister looked very happy, whilst the poor one was sad. "Why are you so
unhappy?" asked the poor sister? She received a surprising reply. "My
husband treats me like a piece of furniture. He decorates me with
fashionable clothes to act as a hostess at his home and his parties, but he
does not pay any attention to my opinions. Your husband may not have
money to give you, but he regards you like a queen. Every word you say is
his command"
"In your palatial synagogue the Scrolls of the Torah may have beautiful
mantles and decorations, but your congregants do not take notice of their
Divine content in their daily lives. They violate every precept. Only the
lions of top of your Holy Ark keep the Ten Commandments! In our Beth
Hamidrash, the Sifrei Torah may not have silver ornaments, but their
Divine teachings are being practiced, studied, and honored very diligently
by our members every single day. Judge for yourself: is the Torah not
much happier in these simple surroundings?" (R. Chaim Wilschanski: For
the Shabbat Table (1999) pp. 103-4)
This discussion brings us to an opening comment of R. Samson Raphael
Hirsch on the Haftara: 'You have not brought for Me the young sheep of
your burnt offerings.' Hirsch understands the verse as follows. G-d, unlike
the idols does not need our offerings. He can manage quite well without
donations in animals, grain, wine, oil, or incense. The prophet is criticizing
the people for thinking they are showing Him some special favor in
making the sacrifice to bring the offering. No - the purpose is not for G-d,
but for Man - it is a means to come close to G-d: which cannot be done
unless they are accompanied by full commitment to serve G-d though all
His precepts - between Man and G-d, and between Man and Man.
By extension, the same idea applies to prayer. As the Talmud (Avot 2)
states, a person should be meticulous in prayer, and not regard it as
something as a fixed duty: G-d does not need our prayer, but we need as
an opportunity of 'signing on' with Him thrice or more daily, committing
ourselves to observe His will, and placing our needs before Him. This it
should not be a fixed activity, but a privilege to come close to Him.
That is what should underlie our prayers for redemption and Temple
restoration - that He should grant us the means to come closer and
experience Him more fully
For those looking for more comprehensive material, questions and answers on the Parasha may be found at
http://www.shemayisrael.com/parsha/solomon/questions/ and on the material on the Haftara at http://www.shemayisrael.com/parsha/solomon/haftara/
. Written by Jacob Solomon. Tel 02 673 7998. E-mail: jacobsol@netvision.net.il for any points you wish to raise and/or to join those that receive this
Parasha sheet every week. Parashiot from the First, Second, and Third Series may be viewed on the Shema Yisrael web-site:
http://www.shemayisrael.com/parsha/solomon/archives/archives.htm e-mail: jacobsol@netvision.net.il This article is provided as part of Shema
Yisrael Torah Network Permission is granted to redistribute electronically or on paper, provided that this notice is included intact. For information on
subscriptions, archives, and other Shema Yisrael Classes, send mail to parsha@shemayisrael.co.il http://www.shemayisrael.co.il Jerusalem, Israel 732-
370-3344

Rabbi Doniel Staum
Stam Torah
Parshas Vayikra 5773 - Neutralizing Agent
Rabbi Mendel of Rimanov ztl(1) once mused, When there were no roads,
one had to cease all travels at sundown. The weary traveler had the leisure
to recite a few chapters of Tehillim, immerse himself in Torah study, and
converse with those around him. Today, one can travel the roads
throughout day and night. There is no longer any peace of mind.
Chumash Vayikra commences with a lengthy discussion of the various
korbanos- offerings brought in the Bais Hamikdash. Each offering was
unique, requiring particular adherence to minute detail and the particular
laws endemic to that offering. If one were to deviate one iota from the
meticulous requirements of his particular obligatory offering, not only
would he render his offering invalid, but he would be placing his life in
great peril.
There was one ingredient that had to be added to all offerings, salt! You
shall salt every meal offering with salt; you may not discontinue the salt of
your G-ds covenant from upon your meal offering on every offering
you shall offer salt.(2) The Medrash explains that when G-d divided the
heavenly waters above the firmament and the earthly waters on the second
day of creation, the earthly waters protested. They too wanted to remain in
close proximity of G-d. To assuage the lower waters, G-d assured them
that they would have a share in the service of the Bais Hamikdash. Salt,
which comes from the sea, would be an integral additive to every offering.
(3)
Rabbi Samson Rafael Hirsch ztl explains the reason why salt is the agent
which was used to appease the lower waters. He explains that aside from
salts practical use as an indispensable enhancer of taste, it is also used as a
sterilizing and neutralizing agent. A field sown with salt will cease to
produce.
On the other hand, salt is also a preservative, and will help maintain a
foods freshness from rotting. Salt represents immutability and resistance
to change. A covenant, which represents an eternal bond, is appropriately
represented by salt, which symbolizes consistency and unchanging
constancy.
For over two centuries the burgeoning Jewish nation remained enslaved to
Pharaoh in oppressive draconian servility. Yet, the millions of enslaved
Jews never organized a protest or revolution. There is no record of any
mass assemblies, Jewish unions, or agencies. Nor do we find any mention
of Jews gathering to contemplate why G-d was allowing them to suffer so.
There were no appeals outside foreign embassies asking for intervention
from the U.N. Security Council, or million-man protest marches on Cairo
or prayer vigils outside Pharaohs palace.
Mesillas Yesharim(4) explains that Pharaoh understood that the key to
growth stems is constant introspection, and sincere desire to grow
spiritually. Pharaoh knew that the only way to curtail that growth was by
not allowing the Jews to contemplate their spiritual status. It was for this
reason that Pharaoh ensured that the servitude include unbearable quotas.
Intensify the mens labor and let them not gain hope through false
words(5).
In the vernacular of the Mesillas Yesharim, His intention was not merely
to deprive them of all their leisure so that they would not come to oppose
or plot against him, but he strove to strip their hearts of all thoughts by
means of the enduring, interminable nature of their labor.
Mesillas Yesharim continues, This is precisely the device that the evil
inclination employs against man; for he is a warrior, well versed in
deception. Our evil inclination does not merely seek to impede our
performance of mitzvos, but rather he goes for the juggernaut by
challenging the source of all spiritual growth. He ensures that we are so
involved and overwhelmed with the demands of daily life that we lack
time and ability for introspection and self-assessment. We thus lose
perspective of our goals and personal aspirations, instead fading into
monotonous passivity of our daily affairs.
The commentators question the justification for Pharaohs austere
punishments during the ten plagues. What justification was there for G-d
to harden Pharaohs heart and then to punish him for being perfidious? Is it
fair to punish someone for doing something he was compelled to do?
My Zayde, Rabbi Yaakov Meir Kohn ztl, related an explanation offered
by the Baalei Mussar(6): In truth, Pharaoh was being treated in the same
manner that he treated the Jews, middah knegged middah measure for
measure. When Pharaoh overburdened the Jews with unbearably harsh
servitude and body-breaking labor, he essentially robbed the Jews of their
ability to think. Doing so was akin to removing their free choice, because
without reflection and introspection a Jew is easy prey for his trenchant
evil inclination. Therefore, it was perfectly fair for Pharaohs free choice
to be suspended so that he should be forced to suffer the consequences of
his folly.
With this in mind, we can offer a novel reason why we dip the karpas
vegetable into salt water at the Seder(7). Salt, the neutralizing agent,
represents the secret to Pharaohs entrapment of the Jews in Egypt.
Pharaoh understood that if he was able to strangle and impede the Jews
spiritual growth, they would be at his mercy. Salt, which represents
stagnancy and torpidity, also represents the suspension of the Jews ability
to pray, reflect, and hope. In a sense, salt water is symbolic of the root of
the entire exile and servitude. How apropos that the representation of
Jewish tears and inner pain is also a reflection of the spiritual choke-hold
that the Jews found themselves in at the behest of Pharaoh in Egypt.
If Rabbi Mendel of Rimanov was apprehensive about peoples mental state
in his day, what would he say about our volatile generation? We have cars
that go from 0 to 60 M.P.H. in less than five seconds, jets that can traverse
oceans in a few hours; we have landed men on the moon and sent
unmanned rockets to the ends of the Milky Way. We have discovered new
30 >:\D up trcdk trcd ihc
medical procedures, including non-invasive laser surgery, and
technological advances that allow us to communicate from one end of the
world to the other efficiently and with ease. Yet, we feel less fulfilled,
depression abounds, and anxiety is almost as common as the flu.
The irony is that the faster technology becomes and the more efficient our
world is, the greater the expectation and demand, and the less time we
have. Reflection, introspection, the art of dialogue, and the vital ability to
be patient with others and ourselves, is rare.
Physically, Pharaoh may be long gone but his legacy is alive and well. If
the Jews at the time were stuck in the morass of stagnancy, we are sinking
in it. The ability to grow spiritually is contingent upon our ability to reflect
upon our past accomplishments and to consider what we still need to
accomplish. In todays day and age stopping for anything is a challenge,
even a red light.
The holiday of Pesach celebrates our emergence as a dignified people from
the depths of Egyptian exile and persecution. A baby needs constant
devotion and attention and no machine can fill the shoes of a loving
parent. If Pesach celebrates our birth and maturation from infancy, than it
also celebrates the nurturing love that G-d granted at the time of the
exodus. If the exile was due to stagnancy, the redemption was a result of
G-ds devotion and love. The antidote for our generations personal
stagnancy and antipathy is also with love, patience, devotion, as well as
introspection and reflection.
Let the work be increased upon the men
On every offering you shall offer salt
1. one of the great Chassidic Masters of the late eighteenth century,
2. Vayikra 2:13
3. In addition, there would be a special water libation offered on the altar
during the Yom Tov of Succos.
4. chapter 2
5. Shemos 5:9
6. Master Ethicists
7. The noted reason why we dip the karpas into salt water is because salt
water is reminiscent of the tears the Jews shed because of the unbearable
Egyptian oppression.
Parsha Growth Spurts
Parshas Vayikra 5773
When a man among you brings an offering to Hashem (Vayikra
1:2)
Rashi comments that the pesukim here refer to Korbanos donated to the
Bais Hamikdash, as opposed to obligatory korbanos which are discussed
later in the parsha.
The Steipler Gaon ztl (Birchas Peretz) notes that there are many concepts
and mitzvos in the Torah which were offered or performed voluntarily.
This includes the donation of materials used for the Mishkan, one who
accepts upon himself the added rigid status of Nezirus, and the mitzvos
mentioned (in the first Mishna in Peah) which although obligatory, have
no defined amount.
What is the purpose of these mitzvos? Why doesnt the Torah simply state
the expected amounts for each?
The Steipler explains that every Jew is obligated to love Hashem. How can
one force themselves to feel an emotion? What should a person do if he
simply doesnt feel that love?
Ramchal (Mesillas Yesharim, perek 7) explains that external actions
awaken inner emotions. If one performs an action with diligence,
dedication, and alacrity, even if internally he is unexcited by it, it will
awaken within him an emotional connection with what he has done.
This is also true in regards to attaining Ahavas Hashem. If one acts as if he
loves Hashem, and his actions reflect a deep desire to achieve that
closeness, he will eventually be successful.
To that end, Hashem grants us certain leeway in our Avodas Hashem. In
regards to certain things we have prerogative to decide how much we will
invest in that particular mitzvah, law, or custom. This allows a person to
give extra which can awaken within him dormant feelings of love for his
Creator.
The entire narrative of the Korbanos thus begins with the laws of
voluntary offerings, for it is such donations that lead a person to his
ultimate goal of feeling dveykus - a deep and passionate connection with
Hashem.
He shall offer it, according to his will, before Hashem. (Vayikra 1:3)
Haksav Vhakabalah explains that the pasuk is alluding to the ultimate
purpose of a korbon, which is to completely subjugate oneself to Hashem.
With this in mind, the pasuk states He shall bring it the it referring to
his own will, by subjugating his desires and thoughts to Hashem.
If your offering is a meal-offering on the pan, it shall be of fine flour
mixed with oil (Vayikra 2:5)
At the Shabbos morning seudah, many have the minhag to sing the zemer,
Baruch Kel Elyon authored by Rav Baruch ben Shmuel, a Tosafist who
lived in thirteenth century Mainz. The zemer praises the Shabbos observer,
detailing the great reward that he/she can anticipate.
The refrain of the zemer states that one who faithfully guards Shabbos
finds favor in the eyes of Hashem like a mincha al machavas - meal
offering on a pan. If one desired to offer a korbon mincha in the Bais
Hamikdash there were different forms of the korbon he could donate. The
mincha brought on a flat pan caused the oil to burn away in the frying
process, leaving fairly hard, flat cakes.
What is the connection between this mincha and one who meticulously
observes Shabbos?
Rav Moshe Feinstein ztl explained that this type of mincha requires added
caution to insure that the liquid oil doesn't overflow the pan. This
symbolizes the delicate care and attention that lovers of Shabbos lavish
upon the holy day. To observe Shabbos properly one must be, as the zemer
states a guard of Shabbos.
My friend, Rabbi Shimon Kerner, added, that it is specifically the mincha
offering that is analogized because the Torah introduces the korbon
mincha with the words Vnefesh ki sakriv A soul that will bring
(Vayikra 2:1). Rashi notes that a meal offering, consisting of flour and oil,
is most inexpensive, and is therefore generally offered by one who can't
afford a more elaborate offering. When a pauper extends himself to bring
even a modest offering, Hashem accepts it as if he offered his soul. That
too is how Hashem views the sacrifices of the Shabbos observer.
It is also interesting to note that the author refers to eating the delicacies of
Shabbos, wearing fine clothes to honor the Shabbos, and Shabbos
observance as zevach mishpacha - a family sacrifice. Perhaps that is
why we say in davening retzei vimnuchaseinu. Although the words are
literally a prayer that Hashem be pleased with our resting, the word
ritzui is also used to refer to the special dearness and appeasement
Hashem enjoys, as it were, when korbanos are offered to Him (See
Vayikra 1:4).
Rabbis Musings (& Amusings)
Erev Shabbos Kodesh Parshas Vayikra
4 Nissan 5773/March 15, 2013
In case you didnt know, the United States celebrates National Potato Chip
Day on March 14. Not that I think Americans need any added excuse to
consume potato chips, which are the largest selling segment of the salty
snacks market ($6.8 billion in sales in 2010).
But I think a lot of people wonder how much of that $6.8 billion was spent
on chips, and how much on the air that fills half the bag. It seems that a lot
more chips can easily be stuffed into the bags. Is it all a scam?
Potato chips companies argue that the air is necessary for the quality of the
chip. If the bag would be completely filled, the chips inside would end up
being very crummy. The air in the bag serves as a cushion to protect the
chips from crumbling. In fact, the FDA allows some air as food protection.
[The question becomes if they are adding more air than necessary.]
At this time of year, as we gear up for the annual chometz war, the concept
of air in food is significant. Matzo and bread contain the same basic
ingredients, are both baked in an oven, and are both very nourishing. The
significant difference is that matzah remains flat, while bread is given time
to rise and fill with air.
One of the greatest lessons to be derived from Pharaohs downfall is the
power of arrogance. His country and people were on the brink of utter
decimation, yet he would not back down.
A person who is so focused on himself that he cannot see beyond, is
trapped in the symbolic arrogance of chometz.
The truth is that our ego plays a vital role. We need to appreciate ourselves
and understand the incalculable value that we possess in order to utilize
our capabilities properly. But before one can have a healthy sense of ego,
he has to be able to be able to see beyond his ego.
Pesach is a training period where we symbolically remove all traces of I
so we can fully focus on the salvation G-d granted us. Only after spending
a week focusing on that point are we confident that we can maintain a
healthy sense of ego, and introduce chometz back into our homes. Much
like the air in the potato chip bag, which when used in moderation protects
the freshness and quality of the chip, so does a healthy ego leads a person
to be caring and sensitive to others. But when there is too much air and the
bag becomes inflated with vapid nothingness, it becomes nothing more
than wasted space which frustrates everyone.
One of the most humble people I knew was my Sabbah, Mr. Abe Staum
ah. He was a prince of a man, with a genial laugh, and a kind word for
everyone. His yahrtzeit, 4 Nissan, is always during the season when we rid
ourselves of chometz. [The fact that his yahrtzeit coincides with National
Chip Day this year is just a coincidence, though Sabbah would have gotten
a good laugh out of it] Sabbah remains an example of true humility a
healthy sense of self which allowed him to live a life beyond himself, a
life immersed in chesed.
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I conclude with the timeless wisdom of one of the great philosophers of
yesteryear, Lou Costello, who once asked his erstwhile companion: If hot
air makes a balloon go up, tell me whats holding you down?
Shabbat Shalom & Good Shabbos, R Dani and Chani Staum
Rabbi Berel Wein
Common Sense
The problem with common sense is that it is none too common. In fact,
one could characterize it as a rare commodity or even as an endangered
species. Does not common sense tell us that Shas, United Torah Judaism
and Bayit Hayehudi, all of whom proclaim their loyalty to Torah, should
form one bloc in order to influence the country and its government?
Yet we are witness to terribly vicious and damaging infighting between
them that can only weaken their influence and erode the respect for Torah
amongst the general population. Bayit Hayehudi needlessly excluded Shas
and United Torah Judaism when forming its coalition cabinet. In turn,
parts of the Haredi sector publicly declare they will boycott products from
the settlements in Judea and Samaria.
Europe, are you listening? Is there a greater insanity than this? Self-
inflicted wounds go deepest and are the most painful of all blows. Of
course Bayit Hayehudi is exacting revenge for the passive attitude (and
sometimes active support of the Rabin and Sharon governments) during
the debates on the Oslo Accords and later with regard to the destruction of
Gush Katif.
Anger against the Haredim may be justified for their past mistakes and
policies but common sense should be able to overcome inner anger.
Tearing the religious world in Israel asunder will accomplish little for any
of the antagonists and nothing positive for the society as a whole.
Believing ones own political rhetoric is a sign of the lack of common
sense.
Common sense also tells us that sanctions and diplomacy are not likely to
deter Iran from pursuing its decades-long goal of possessing nuclear
weapons of mass destruction. For over a half century the world has tried to
control North Korea in this fashion. As the current situation indicates,
these policies have in no way deterred the mad leaders of North Korea
from pursuing their risky game of atomic chicken.
Common sense and history, past and recent, has taught us that
megalomaniac dictators can never really be appeased. Sooner or later they
have to be confronted and usually the sooner is better. Common sense
teaches us that there is good and evil, right and wrong, aggressor and
victims in the world. Common sense excludes concepts of moral
equivalency and the thinking that everybody is okay no matter what.
Common sense impels nations and individuals to defend themselves
against unwarranted assaults and terror. Common sense prohibits
relinquishing the existing tangible assets for intangible promises of the
future. Munich and Oslo are pretty good examples of the lack of common
sense. Churchill famously said that at Munich, Chamberlain sacrificed
honor in order to avoid war - but that he then had both dishonor and war.
And so it was.
The reason that common sense is so often ignored is that it usually leaves
one with a painful decision to make. Human nature abhors having to make
painful decisions. Hence, common sense is relegated to ones subconscious
and reappears as regret and attempted repentance.
It is interesting to note that Judaism and Jewish tradition placed great
emphasis on common sense. The two books of the Bible authored by King
Solomon, Kohelet and Mishlei, are books of common sense with their
universal qualities and practical views of life and the world. My teachers
in the yeshiva would often refute some ingenious answer that I would
come up with to answer a difficult Talmudic conundrum by simply saying
that it did not fit the common sense of the subject under discussion.
Basically they taught that if it does not make sense then it is not Torah
true. In Judaism, faith and the unknown is balanced by logic and good
common sense. Even rigorous scholarship has to be tempered by common
sense. In Mishlei, King Solomons main object of scorn is not so much the
sinner for who does not sin at some point of life but the fool, the one
who lacks common sense.
In King Solomons view, as expressed in this immortal book, the lack of
common sense will inevitably lead to profound error and eventual disaster.
No one sets out to make disastrous errors or foolish judgments. Yet if
ones thought processes are not distilled through the instinctive common
sense that exists within all of us, grave mistakes of judgment will
continually plague us. Judaism believes in a collective common sense in
society as a whole. See what the people think is a common refrain in the
Talmud, We should strive to make common sense more common in our
daily personal and national life.
Shabat shalom, Berel Wein
U.S. Office 386 Route 59 Monsey, NY 10952 845-368-1425 | 800-499-WEIN (9346) Fax: 845-368-1528 Questions? info@jewishdestiny.com Israel
Office P.O. Box 23671 Jerusalem, Israel 91236 052-833-9560 Fax: 02-586-8536 Questions? scubac@netvision.net.il RabbiWein.com 2009 The
Destiny Foundation

Rabbi Berel Wein
Weekly Parsha
Vayikra
This weeks parsha marks another new beginning in our public reading
and personal understanding of the Torah. Whereas the first two books of
the Torah are mainly narrative in nature and content, the book of Vayikra
is mainly a book of laws and commandments and of the nature of purity
and impurity, sacrificial offerings and priestly obligations.
Vayikra not only offers us a change of content, it offers a change of tone.
It is less personal than were Bereshith and Shemot and it concentrates on
the halachic and detailed aspects of Judaism rather than on the broad scope
of Jewish national experience. In this way the Torah teaches us that
Judaism is an all-encompassing faith, both public and private in nature and
observance, general and particular all at one and the same time.
This becomes a large order for the Jewish people to handle and balance
properly. We see throughout the works of the prophets of Israel that the
people and the priests themselves unduly emphasized the public nature of
the commandments. They also emphasized the sacrificial nature of the
service of the Temple at the expense of the private and social
commandments of the Torah.
We see the strong condemnation in the prophetic words of Yeshayahu and
Yirmiyahu, of reliance on the Temple public worship, of the sacrifices and
altar-offerings of Israel and the priests, as an assurance of Godly favor and
national salvation. The absence of the private nature of Torah service,
without the observance of the detailed personal commandments and the
emotional connection to God and sensitivity to others that only the private
side of Judaism can convey, led to the destruction of the Temples - no
matter how grand and generous the public offerings of the Temples were.
When the Jewish people were forced into their long exile, when public
Temple services were no longer possible, much of the contents of the book
of Vayikra apparently were no longer particularly relevant to daily Jewish
life. Our faith and our national preservation then lay almost exclusively in
observance of the private commandments of the Torah and in the study of
Torah itself.
Without a land of our own and with no central temporal power base, Jews
turned inward to connect with their past and their Creator. The entire
nature of defining purity and impurity atrophied in Jewish life and
education, and the Temples and their glory became a distant point in a
clouded memory of Jewish nationhood.
The public nature of the Book of Vayikra faded into being only historical
recall. This was due to the length and bitterness of the millennia-long
exile. But the Jewish people in our time has miraculously rebuilt itself and
regained a national power and its ancient homeland. The debate over the
relevance of the book of Vayikra has returned to the fore.
The Temple has become a living force once more in Jewish life and
scholarship especially in certain yeshivot devoted to the study of its laws
and commandments. This is happening even though practically there is, as
of yet, no physical Temple existing on Mount Moriah. Nevertheless, the
book of Vayikra now speaks to us in a way that it has not done for many
centuries. Let us concentrate on understanding its contents and absorbing
its tone into our inner selves.
Shabat shalom, Rabbi Berel Wein
U.S. Office 386 Route 59 Monsey, NY 10952 845-368-1425 | 800-499-WEIN (9346) Fax: 845-368-1528 Questions? info@jewishdestiny.com Israel
Office P.O. Box 23671 Jerusalem, Israel 91236 052-833-9560 Fax: 02-586-8536 Questions? scubac@netvision.net.il RabbiWein.com 2009 The
Destiny Foundation

Rabbi Dr. Tzvi Hersh Weinreb-OU
Person in the Parsha
Vayikra - "Forgiving Fallibility"
"I was wrong. I am sorry. Please forgive me."
These are rare words indeed, but I heard them pronounced clearly by a
woman I once worked for, and whom I still admire.
She was the superintendent of a small school district just outside of
Washington, DC. Several of the school districts in that geographical area
were under a federal court order to guarantee desegregation of the races in
the public schools. Believe it or not, the court found that even as late as the
early 1970s, proper integration of the races was still not achieved in many
of these schools.
The superintendent, whom I will call Dr. Cassidy, had selected a group of
school system employees to serve as part of a specially trained team to
deal with the tensions in the community that were caused by the
implementation of this court order.
I was then working as a school psychologist in this school district, and was
one of those chosen to serve on this team. We had spent several weeks
training for this sensitive human relations project. She had initially assured
us that federal funding for our salaries was guaranteed, and that we could
be confident that our jobs were secure once certain formalities were
finalized.
One Monday morning we were summoned to an urgent meeting. She
informed us that the funds were not available, and that we would be denied
32 >:\D up trcdk trcd ihc
not only our future salaries, but even remuneration for the time we had
already spent. It was then that she uttered the words, "I was wrong. Please
forgive me."
I have subsequently witnessed many situations in which a leader made a
terrible mistake impacting upon the lives of others. But, almost invariably,
those leaders shirked responsibility, blamed others, or concocted ludicrous
excuses for their failures. Very few had Dr. Cassidy's courage.
This week's Torah portion, Vayikra (Leviticus 1:1-5:26), describes an
individual who demonstrated just such courage, and who indeed was
expected to do so.
Chapter 4 of our Torah portion lists a number of individuals who occupied
special roles in the ancient Jewish community. They included the High
Priest; the judges of the central court or Sanhedrin; and the Nasi, or
chieftain. Of the latter we read:
"In case it is a chieftain who incurs guilt by doing unwittingly any of the
things which by the commandment of the Lord his God ought not to be
done, and he realizes his guilt He shall bring as his sin offering a male
goat without blemish Thus the priest shall make expiation on his behalf
for his sin, and he shall be forgiven." (Leviticus 4:22-26)
The Hebrew for the first phrase in the above quotation, "in case", is
"asher". Rashi notes the similarity between the word "asher" and the word
"ashrei", or "fortunate". Based on that similarity he comments: "Fortunate
is the generation whose leader is concerned about achieving forgiveness
for his unintentional transgressions. How much more so will he
demonstrate remorse for his intentional misdeeds."
Fortunate indeed is the community which is blessed with leadership which
can acknowledge error unambiguously. Even more fortunate is the
community whose leaders ask for forgiveness.
Our commentators note that it is to be expected that leaders will commit
moral errors. Rabbi Obadiah Sforno, the medieval Italian physician and
Torah scholar, comments that it is unavoidable that men in positions of
power will sin. He quotes the phrase in Deuteronomy 32:15 which reads,
"Jeshurun grew fat and kicked", indicating that when one becomes "fat"
with power he will "kick" sinfully. How similar is this insight to Lord
Acton's famous quote: "Power corrupts. Absolute power corrupts
absolutely."
If the Torah assumes that misdeeds by leaders are unavoidable, it also
expects that those leaders will humbly acknowledge their misdeeds and
beg forgiveness for them. That is the lesson of the passage in our Torah
portion.
However, the process cannot end with the leader's apologies. His followers
must accept his sincere regret, and, much more difficult, must bring
themselves to forgive him. In the passage in our Parsha it would seem that
it is the Almighty who forgives a leader, and not necessarily the people.
My personal experience has taught me that just as it is difficult for people,
especially those in power, to confess their shortcomings and to appeal for
forgiveness, so is it all the more difficult for people to grant forgiveness to
those who have offended them.
Yet, our sages point out that the Almighty wants us to be as forgiving as
He is. Thus, there is a verse in the book of the prophet Micah which reads,
"Who is a God like You, forgiving iniquity and remitting
transgression?" Upon this verse the Talmud comments: "Whose
iniquities does God forgive? Those of he who remits the transgressions of
others." (Talmud Bavli, Rosh Hashana 17a).
So, let's return to the story with which I began this column. Dr. Cassidy
proved herself to be capable of confessing that she was mistaken, and of
asking us to forgive her. But I also remember our reaction, the reaction of
the small group of hard workers who learned that they were not only out of
a job, but would not even be getting paycheck that they earned.
Our reaction was one of great anger. I imagine that the feelings in the
room were close to those of a lynch mob. We vented some of those
feelings, but then moved on to feelings of frustration and impotence. We
asked Dr. Cassidy to leave the room so that we could plan our next step
rationally, which she did.
I won't report on the details of the long discussion which ensued. Suffice it
to say that we moved from anger and frustration to acknowledging Dr.
Cassidy's good intentions, to empathizing with her dilemma, and finally,
as a group, deciding to express to her our understanding and forgiveness.
She reentered the room, and was visibly touched by our compassionate
response
I must conclude by telling you dear reader, that although happy endings
are generally confined to fairy tales, this particular story did have a happy
ending.
Perhaps emboldened by the support she felt from our group, Dr. Cassidy
renewed her efforts to obtain the grant from the federal agency, enlisted
the assistance of several regional congressman, and obtained the funds
available for this training program.
The lessons of ordinary life often parallel the lessons of the Torah. For a
society to advance, its leaders must be self-aware and courageous enough
to recognize and confess their failures, and to seek forgiveness from those
whom they have affronted. Equally important, those who have been
affronted most find it in their hearts to sincerely forgive.
Then, and only then, can problems be solved, and greater goals achieved.
Rabbi Pinchas Winston
Perceptions
Parshas Vayikra: What Does All Of This Mean To You?
When we read about the Evil Son in the Haggadah, we immediately
distance ourselves from him and anything he has to say. The assumption
is: He is evil, and therefore, nothing he can say or do can have any
relevance to us or our lives. Sadly, this is a mistaken assumption.
What does this service mean to you? is a question that all of us must
answer, including the chachamim amongst us, by the time the Seder is
over. For, the answer to the question is what defines us as Jews, and
determines the level of freedom we are destined to achieve in the
upcoming year.
In other words, it is not the question that makes the Evil Son evil, but his
answer. Indeed, his question is his answer, because it is rhetorical. In fact,
it is really a statement phrased as a question, which is: This service may
have once meant something back in Egypt, but not today. Today it means
nothing, not to me, and not to God. You can sacrifice a lamb if you want
to, but dont tell me that such a mitzvah exists today!
The Evil Son assumes, as do many revisionists, that mitzvos are
circumstantial, and that they cease to be mitzvos once the circumstances
that gave rise to them end. Since no one really worships the lamb anymore,
the need to sacrifice one to separate ourselves from such a form of idol
worship is no longer applicable. It is today, at best, a commemoration.
Of course, that is not true, as this weeks parshah makes clear. The verse
says:
When a soul will bring a meal-offering to God . . . (Vayikra 2:1)
Soul was not used with reference to any voluntary offerings except for
the meal-offering. Whose practice is it to dedicate a meal-offering? A poor
person. The Holy One, Blessed is He, said, [Although the poor persons
offering is modest,] I consider it on his behalf as if he offered his soul.
(Rashi)
Why is this the case? Because, for a poor person, even a meal-offering is a
financially difficult thing and requires considerable self-sacrifice, what we
call, Mesiras Nefesh, literally, the giving of ones soul.
Nothing impresses Heaven more than Mesiras Nefesh, as the Talmud
points out:
Rav Papa asked Abaye, Why was it that miracles occurred for the former
generations, but for us miracles do not occur? It cannot be because of their
learning, because in Rav Yehudahs time the whole of their studies was
confined to [Seder] Nezikin, whereas we study all six Orders [of the
Mishnah] . . . And yet when Rav Yehudah slipped off one shoe [on a fast
day for rain] it used to rain! However, we torment ourselves and cry out
loud [in prayer] and no notice is taken of us! He replied, The former
generations used to sacrifice their lives for Kiddush Hashemthe
sanctification of Gods Name; we do not sacrifice ourselves for the sake of
Kiddush Hashem. (Brochos 20a)
Kabbalah teaches that every mitzvah we do impacts the spiritual world in a
very specific way, and causes a particular rectification that no other
mitzvah we do can. Even particular aspects of a single mitzvah impact the
world differently than other aspects of the same mitzvah, which is why we
have to be careful to carry out each one as if the entire mitzvah, and world
rectification, depends upon this.
Because it does. Very often in halachah the question will be asked, If this
detail is left out, or not performed as required, is the entire mitzvah
prevented? Sometimes the answer is no, but oftentimes the answer is yes,
because without that aspect of the mitzvah, the tikun, or rectification,
cannot be completed.
This is not so easy to see or appreciate when learning halachah or its basis
in the Talmud. However, in Kabbalah, where often the impact of specific
mitzvos is discussed, it is clear that a lot more depends upon our mitzvos
and how we do them than we usually think.
However, aside from all of this, mitzvos perform a very basic function as
well: they measure a persons level of Mesiras Nefesh, and answer the
question of, What does this service mean to you?
For example, when someone decides to learn while others are praying
Kabbalas Shabbos, it is clear that the mitzvah is not all that important to
him. It is also clear that he doesnt mind standing apart from the rest of the
congregation, something halachah does not like too much.
Granted, sometimes it is unavoidable. For example, a person needs to
know a halachah all of a sudden, or he is giving the drashah before
Maariv, he belatedly realizes he needs to look something up before
speaking. In each case and similar ones, it is not because of his lack of
love of welcoming in the Shabbos with the rest of his co-worshippers.
Someone once asked a halachah rabbi how bad it was if he continued on
with such a practice. The rabbi answered, It is not one of the worst things
you can do. However, before the person could revel in that psak, the rabbi
added, But when you go to the World-to-Come, and Shabbos is there to
greet all those who observed it, dont expect to get a warm greeting, if one
at all.
There is no question that God loves it when a person cannot tear himself
away from His Torah, when his love of learning makes it a top priority for
him. I mean, He REALLY loves itexcept, that is, when it is at the wrong
time, like most of Torah on Tisha BAv, for example, or during times
>:\D up trcdk trcd ihc 33
when he has another more pressing mitzvah to do, such as listening to the
Chazzan who is repeating the Shemonah Esrai on behalf of the
congregation, or when he should be helping someone else out, like his
mother, or wife, etc.
In fact, learning at the wrong time can have the exact opposite impact, just
as a sacrifice, at the wrong time, or in the wrong time, can be disgusting to
God:
Shmuel said: Does God delight in burnt-offerings and sacrifices, as much
as does someone listening to the voice of God? Behold, to obey is better
than sacrifice, and to listen, than the fat of rams. (I Shmuel 15:22)
Given the centrality of Torah learning, and its crucial role in helping us to
properly fulfill the will of God, it is easy to make a mistake about this.
Many do, just as there are others who do not learn enough, or at all,
allowing other mitzvos that are easier for them to perform get in the
way, including tzedakah projects. In fact, some have placed such an
emphasis on being good to others to the point that they let that mitzvah
interfere with all-important mitzvos, such as the keeping of Shabbos.
However, as the Talmud stated above, at the end of the time, it is our
Mesiras Nefesh that proves where we hold with God, Torah, and His
mitzvos. When we perform mitzvos correctly, especially the ones that our
yetzer haras like to mock, or even disgrace, and when we go the distance
that the halachah says we should go, then God looks at it as if we have
handed our very soul over to Him, and there is nothing more precious to
Him than that.
As commentaries on the Haggadah point out, each of us has an aspect of
all fours sons within us, depending upon the day and our mood, including
the evil son. When we belittle any service of God, no matter how
unimportant it might seem to others around us, we answer his question of,
What does this service mean to you? by saying, Not that much.
When that happens, we can chalk one up for the side of the Sitra Achra
and yetzer hara, and we can assume that were not as free as we thought
we were.
Perceptions, Copyright &copy 2013 by Rabbi Pinchas Winston and Torah.org. Questions or comments? Email feedback@torah.org. Join the Jewish
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510-1053

HaRav Shlomo Wolbe Ztl
Bais Hamussar
Vayikra
This week's Dvar Torah is sponsored L'rfuas Zissel Chana bas Chaya,
B'soch Sh'ar cholei Yisroel Amen.
Sefer Vayikra begins, "He called to Moshe, and Hashem spoke to him
from the Ohel Moed saying" (Vayikra 1, 1). Rashi explains that the
numerous times that Hashem spoke to Moshe or commanded him, were all
prefaced by a "calling" i.e. a manner of speech that expresses affection.
Rashi continues with a most interesting statement of Chazal: "One might
think that even the breaks (between the parshios) were prefaced by a
special calling; therefore, the Torah writes, 'and Hashem spoke to him'
which implies that only Hashem's speech was prefaced by a calling and
not the breaks. And what purpose did these breaks serve? They were there
to enable [Moshe] to contemplate between the parshios and between the
topics. How much more so must a simple person learning from a simple
person [take time to contemplate between parshios and topics]."
Rav Wolbe (Shiurei Chumash) comments that from the fact that Chazal
even entertained the possibility that a special calling prefaced each break
in the Torah, proves that the breaks themselves are an integral facet of
Torah. They too are Torah because they were put there to enable one who
studies the Torah to take some time to contemplate, understand, and
incorporate that which he has just learned. However, since it differs from
the rest of the Torah, it didn't necessitate a calling.
Chazal stressed the importance of these breaks by concluding, "How much
more so must a simple person learning from a simple person [take time to
contemplate between parshios and topics]." If we would appreciate the
significance of these breaks, then everything we learn would take on an
entirely new appearance. Understandably, our limud haTorah would be
more meaningful and on a much greater level.
Moreover, this idea is the rationale behind bein ha'zmanim (the vacation
break given in Yeshivos and schools during Nissan, Av and Tishrei).
These intermediate days were specifically designated as days that are free
from the regular learning schedule to allow a person to contemplate what
he has gained during the past months and prepare himself accordingly for
the future months. Cognizance of the purpose behind bein ha'zmanim, has
the ability to prevent many of the problems that people encounter during
this period.
There is no better time than the month of Nissan in general and the Yom
Tov of Pesach in particular, to spend a few minutes taking stock of our
spiritual state of affairs. How did we grow in the past few months? What
have we done that we should continue doing, and what calls for a change?
What am I going to do to ensure that the next few months look better than
the past few months? Torah study is imperative, but the breaks are also
important!
Bais Hamussar Schedule
The Bais Hamussar schedule is suspended until the beginning of the month
of Iyar.
Maaseh Rav
Recently, a man who had only one encounter with the Mashgiach, related
how that meeting changed his life.
"After finishing the army service, I became closer to Yiddishkeit and I
needed help deciding whether to learn a profession or perhaps to go to a
Yeshiva. And even if I were to go to Yeshiva, I wouldn't know where to
go. I decided to consult the Mashgiach on the matter. After a long journey,
when I finally came to his door, the Mashgiach was on his way out. Upon
hearing that I came all the way from Haifa, the Mashgiach went back in
and told me to sit down. The Mashgiach heard me out, and recommended
that I learn in a specific Yeshiva, most suitable for me and my level. This
was the turning point in my life, because I grew immensely in this
Yeshiva. And thanks to the Mashgiachs's patience and guidance, I, thank
Heaven raised an entire family following the Torah way."
Aish.Com - Rabbi Ken Spiro
Jewish History Crash Course
Crash Course in Jewish History Part 40 - Seeds of Christianity
by Rabbi Ken Spiro
We left off the last installment in the 3rd century with the writing of the
Mishnah and Gemara which became the Talmud. We are now at a point in our
timeline when the Roman Empire is about to convert to Christianity, a move
which will have a severe impact on the Jews. However, before we tell that
story, we must go back in time to the 1st century, when the Temple still stood.
As we might recall that from the time of the invasion of the Romans and
particularly following the persecutions of the sages by King Herod, the Great,
the Jewish people were in turmoil. Soon nationalistic feelings would erupt in
the Great Revolt and the Jews would be fighting the Romans as well as each
other.
In this atmosphere of tension -- when the Jewish people were yearning for a
leader who would help them throw off the Roman yoke -- the seeds of what
would later become Christianity were first sown.
Messiah
When Jews yearn for a savior, they are yearning for the Messiah.
It is important to realize that the notion of the Messiah was not invented by
Christianity. It is an ancient Jewish idea -- one of the "13 principles of faith"
within Judaism. It is recorded numerous times in the various books of the
prophets, including Yeshayah, Michah, Tzephaniah, and Yechezkel.
(Indeed throughout Jewish history, strong leaders arose and for a time where
mistaken for the Messiah. But when the Messiah did not fulfill the prophecies -
- by bringing world peace etc. -- it became clear he was not the Messiah.)
The English word Messiah, comes from the Hebrew word mashach which
means "to anoint." The Moshiach then, is HaShem's "Anointed One." This, for
example, is how the Book of Shmuel relates the anointing of David as king:
Shmuel took the horn of oil and anointed him [David] in the midst of his
brothers, and the spirit of HaShem rested on David from that day on. (1
Shmuel 16:13)
The Jewish definition of Messiah is a Jewish leader (without question, a human
being), descended from the line of King David (that is, from the tribe of
Yehudah) who will have the Torah knowledge and the leadership ability to
bring all the Jewish people back from exile to the Land of Israel. He will
rebuild the Temple, bring world peace, and elevate the entire world to the
realization of one G-d.
(For Jewish sources for these points in the order listed above see: Devarim
17:15; Bamidbar 24:17; Bereishis 49:10; 1 Divrei HaYamim 17:11; Tehillim
89:29-38; Yirmiah 33:17; 2 Shmuel 7:12-16; Yeshayah 27:12-13; Yeshayah
11:12; Michah 4:1; Yeshayah 2:4; Yeshayah 11:6; Michah 4:3; Yeshayah 11:9;
Yeshayah 40:5; Tzephaniah 3:9; Yechezkel 37:24-28.)
The Prophet Yeshayah, whose prophecy on this subject is perhaps the best
known, describes the Jewish Messianic Vision with these words:
In the days to come, the Mount of HaShem's House shall stand firm above the
mountains and tower above the hills. And all the nations shall stream to it. And
the many peoples shall go and say: "Come, let us go up to the Mount of
HaShem, to the House of the G-d of Yaakov -- that He may instruct us in His
ways, that we may walk in His paths." (Yeshayah 2:3)
And they shall beat their swords into plowshares and their spears into pruning
hooks; nation shall not lift up sword against nation. Neither shall they learn
war anymore... (Yeshayah 2:4)
[At that time] the wolf shall dwell with the lamb, the leopard lie down with the
kid, the calf and the beast of prey shall feed together with a little child to herd
them. (Yeshayah 11:6)
Since the notion of a person who will redeem the Jewish people is a
fundamental, philosophical part of the Jewish worldview, it is not surprising
that the expectation of that redemption always appears at times of crisis.
Indeed, the sages say that the Messiah will be born on the 9th of Av, the worst
date in the Jewish calendar when the worst disasters befell the Jewish people
(see Parts 13, 23 and 35).
The Book of Yechezkel, for example, talks of a final showdown -- the War of
Gog and Magog -- a terrible war when all the nations turn against the Jews.
According to one possible scenario, this is when the Messiah is expected to
come and bring final redemption.
This is why, when times are very bad, the Jewish people are prone to think that
the final showdown is now. It looks like things couldn't get worse. If so, the
Messiah must be right around the corner.
Dark Time
34 >:\D up trcdk trcd ihc
The Roman occupation was such a dark time in Jewish history. Some of the
most brilliant of the rabbinical sages had been murdered by Herod. Corruption
had crept into the Temple hierarchy. Jews had split into three major groups:
1. the wealthy Sadducees, who denied the authority of the Oral Law,
pledging allegiance to Rome;
2. the fanatical Zealots ready to battle Rome to the death in a suicidal
war; and
3. the mainstream Pharisee majority, still loyal to Torah and Oral Law,
caught in between.
Out of this chaotic time -- marked by virulent anti-Semitism and cruel
oppression of the Jews -- were born a number of splinter sects, whose members
believed that the Apocalypse was at hand. Finding a receptive ear among the
disfranchised, these sects preached that the ultimate battle of good versus evil
would soon be fought, followed by the Messianic redemption of humanity.
The Dead Sea Cult -- which became famous in modern times after the
discovery of the Dead Sea Scrolls, and which may or may not have been
associated with the Essenes -- was one such sect, but there were many others.
The teachings of these sects did not catch on in any significant way among the
Jews. In the same way that the Jews usually rejected foreign religions, they also
rejected attempts to tamper with the inner workings of Judaism.
Nevertheless, at this tumultuous time, the Jews were more susceptible than ever
before. The countryside was alive with charismatic healers and preachers, and
people flocked to them hoping to hear prophecy that the years of strife and
suffering were at an end.
The one who would become most legendary, was Joshua, or J****, who later
in history came to be called Christ, which is Greek for Messiah.
It is outside of the scope of a Crash Course in Jewish History to describe the
beginnings of early Christianity under J****. Currently, there exist
approximately 2,700 books in print on the subject, many of them written in
recent years discussing the issue of the historical J**** vs. the legendary
J****, and debating what he said or did not say and what can be said of him
with any certainty.
(For those interested, one good source is a highly readable book by the award-
winning British biographer A. N. Wilson, J****: A Life, which thoroughly
analyzes all the data and throws in a fair amount of fascinating speculation as
well.)
Historically speaking, very little is known. There are several references in the
Talmud to various personalities of whom the rabbis disapproved and some
have speculated that one or more of these references are to J****. The closest
possibility is Yeshu HaNotzri, but according to Jewish chronology, he lived at
the time that Joshua Ben Perachyah led the Sanhedrin (circa 150 BCE) and,
therefore, predated J**** according to Christian chronology by almost 200
years.
One would expect -- if J**** was at all influential in his time -- that his
contemporary, the historian Josephus would have devoted considerable space
to him. However, Josephus is all but mum on the subject and the few
references which supposedly relate to J**** are considered by virtually all
scholars to have been added later by Christian monks who copied such texts for
church libraries.
The best we can say with certainty is that the Christian world does agree that
J**** was a Jew who was familiar with the Torah, observed the "Law of
Moshe" and taught many of its precepts, though he also departed from some of
them.
One of the most famous of his teachings consists of two Torah quotations that
were staples of Judaism and echoes the emphasis of the rabbinic teachings of
his era. Asked to name the greatest commandment, J****, as cited in the
Gospel of Matthew (22:37-40), replies:
"Love the L-rd your G-d with all your heart and with all your soul and with all
your mind. This is the first and greatest commandment. And the second is like
it. Love your neighbor as yourself. All the law and the prophets hang on these
two commandments."
"Love the L-rd your G-d with all your heart and with all your soul and with all
your might" is a quotation from Devarim 6:5. "Love your neighbor as yourself"
is from Vayikra 19:18. These teachings predated J**** by some 1,300 years.
Of course, the gospels, which are said to record what were the teachings of
J**** were written in Greek many years after his death (which, incidentally,
Christian sources give as 32 CE or some 35 years before the destruction of the
Temple.)
Jewish Followers Of J****
Who were the Jewish followers of J****?
The members of the J**** sect were clearly religious Jews who believed that
J**** was the Messiah. They could not have believed that J**** was "god"
and remained Jewish, as such a belief would have been complete idolatry in
Jewish eyes and would have appeared closer to the Greco-Roman pagan beliefs
where gods took on human form and had relations with humans.
(Indeed, the concept of "son of god" appears later in Christian theology, though
the gospels make much use of the term "son of Man" which is taken from the
writings of the prophets and refers to the Messiah.)
At any rate, the J**** sect in the Land of Israel was short lived. After the
dispersion of the Jews by the Romans following the failure of the Bar Kochba
Revolt, the Jewish followers of J**** disappeared along with the Essenes, the
Sadducees and the Zealots. (The Pharisees survived in part due to the vision of
their leader, Rabbi Yochanan ben Zakkai as we saw in Part 34)
So where did all the Christians comes from? Indeed, where did Christianity
come from?
For the answer, we must look at another colorful personality who appeared on
the scene after the death of J****, and who is given the credit by virtually
every historian of Christianity for spreading the message of J**** worldwide,
if not fashioning Christianity for the consumption of the pagan world.
He was a Jew -- originally known as Saul -- who became famous in
Christianity as "Saint Paul."
This article can also be read at: http://www.aish.com/literacy/jewishhistory/Crash_Course_in_Jewish_History_Part_40_-_Seeds_of_Christianity.asp
Copyright 2001 Aish.com - http://www.aish.com Author Biography: Rabbi Ken Spiro is originally from New Rochelle,NY. He graduated from
Vasser College with a BA in Russian Language and Literature and did graduate studies at the Pushkin Institute in Moscow. He has Rabbinical
ordination from Yeshiva Aish HaTorah in Jerusalem and a Masters Degree in History from The Vermont College of Norwich University. Rabbi Spiro
is also a licensed tour guide by the Israel Ministry of Tourism. He lives in Jerusalem with his wife and five children where he works as a senior
lecturer and researcher on Aish HaTorah outreach programs. This article can also be read at:
http://www.aish.com/literacy/jewishhistory/Crash_Course_in_Jewish_History_Part_41_-_From_Paul_to_Constantine.asp Copyright 2001
Aish.com - http://www.aish.com

Rabbi Noach Weinberg
48 Ways to Wisdom
Way #23 The Good Heart
We all want to be good, but it's not easy. If you ask an evil person and a
good person the same question: "Are you a good person?," who do you
think is more likely to say, "I'm good?" The good one or the evil one?
The evil one! He could kick his own mother in the stomach and still think
he's good. You say, "That's terrible! How could you do such a thing?" He
rationalizes and says, "You don't understand. She asked me to take out the
garbage. If I do it, who knows what she'll ask for next? This could go on
forever!"
The good person takes out the garbage. But if you tell him, "I see you're a
good person," he says, "No, I'm really not so good. Didn't you notice that
when I took out the garbage I kicked my mother in the stomach?"
"What are you talking about? I was watching and you didn't kick your
mother in the stomach!"
"Well, I didn't actually kick her. But I was grumbling about taking out the
garbage. I wanted my mother to feel bad. I was in the middle of a good
book, and if I don't register my protest, who knows -- she might ask me to
do it again tomorrow!"
Do you see the difference? The evil person will always say he's right. He
doesn't bother trying to be good, so he never feels a struggle. He just
assumes he's good.
By contrast, the person who really tries to be good knows how tough the
job is. And he's always striving for a higher level.
There's a third type: The fully righteous person, the Tzaddik. He takes out
the garbage and says, "It's my pleasure, Mom. You work so hard to take
care of us. Thank you for the opportunity to express my appreciation!"
Two Hearts: "Wants" And "Desires"
B'leiv tov literally means "with a good heart."
The struggle to do good stems from the two conflicting inclinations in
every human being. A person has two hearts: one that loves to do the right
thing, and one that prefers to be selfish. You need to develop an awareness
of the struggle going on inside you. For example:
You want to use your time effectively, versus you feel like
procrastinating.
You want to eat healthy, versus you feel like having chocolate
cake.
You want wisdom, versus you feel like watching TV.
"Want" is for permanence. It is rooted in reality. "Desire" is for the
moment, with little regard for future consequence. It is an escape.
This is the conflict between body and soul. Your eternal soul wants to do
all the right things: to love humanity, seek justice, be altruistic, sensible,
honorable and responsible. Your soul strives to fulfill its potential.
Meanwhile, your body, which is destined for the grave, seeks satisfaction
for the moment. Drawn by comfort and effortlessness, it wants to eat, to
sleep, to lust.
You know it's not right to refuse to take out the garbage, and your heart
really wants to be good. But your other heart, the heart of desire, would
rather stay inside where it's warm, reading a book in comfort.
Even as you're reading this, your soul is nudging you: "Pay attention -- this
will make me great!" But your body contradicts: "All this hard work and
concentration is too painful. I'm doing fine just the way I am!"
With every decision, the two hearts clash and create a dilemma. To be
triumphant in the battle, you have to focus on your innate desire to be
good. Remind yourself each morning that you want to be good, and don't
let that consciousness lay fallow. Make it part of your mindset, and you'll
see an observable effect throughout your day. You'll make more mature
and effective decisions.
Distinguish Between The Two Hearts
It can be very confusing to sort out which heart is talking at any one time.
Ask someone: "Which is more important to you -- happiness or money?"
"I'd rather be happy. Just give me basic food, clothing and shelter -- and
then I'll engage in the pursuit of happiness! After all, what kind of fool
wants to be a miserable millionaire?"
"Okay, give me a week and I guarantee to show you how to be happy."
"Well, that's an interesting offer... Maybe one day I'll consider it."
"Okay, I'll make you a deal: After one month, if you've increased your
happiness, I'll give you a bonus of $10,000."
Now watch that guy run to you!
Why? Which is more important to him -- happiness or money?
Of course, happiness is more important. But that's just the intellectual
understanding of the soul. On the other hand, the body is distracted by the
sight of those stacks of green bills!
Bodily desire confuses our thinking. Materialism can look so attractive
that we become deluded into thinking that's what we really want.
>:\D up trcdk trcd ihc 35
Unless you make the effort to distinguish between your wants and your
desires, and to clarify which aspect is influencing your actions, then you're
likely to lose valuable opportunities to accomplish your goals.
Get in touch with the conflict is by asking two simple questions: What do I
want to do, versus what do I feel like doing? What you want to do is
usually the right thing, whereas what you feel like doing is often what is
the most comfortable thing.
The alarm clock goes off in the morning. You want to get out of bed and
start your day. But you feel like hitting the snooze button and sleeping
late. It's a tug of war. Getting out of bed becomes a moral dilemma!
Whether you win or lose depends upon which voice is the loudest at the
moment of decision: the voice of want, or the voice of desire.
Once you're aware of the conflict and remember that you're struggling,
you're able to listen more carefully to the voice of the good heart, and
dismiss the voice of the selfish heart.
Define "Good"
A proper definition of "good" is the starting point of everything you do in
life. Obviously you can't just invent your own definition of "good." You
have to investigate reliable sources, and then analyze which one best
describes the human condition and reality.
In Gaza, the definition of "good" may be someone who's willing to strap a
bomb to his belly and detonate it in a crowded Israeli market.
In America, the definition of "good" is financial success. People become
pulverized by depression because they're not successful. "What's wrong
with me, I can't get an executive's job! I must be bad. I need a therapist!"
This feeling carries into the way we consume. Our CD collection,
vacations and fancy cars are one part convenience, two parts status. We
want to show off that we fit society's idea of "good." (Politely, of course,
so people shouldn't think we're barbarians!)
Always ask yourself: Am I defining "good" as that which looks good to
the fast-food-hi-tech-Hollywood segment of society, or am I defining
"good" as that which has deep meaning and makes a valuable contribution
to society?
If we don't keep up our guard, we could end up like those rich-and-famous
who are hooked on drugs and plagued by depression. Why is the typical
image of a movie star one who is embroiled in legal disputes, can't keep a
marriage together, and spends countless hours in psychoanalysis?
In Judaism, the definition of good is found in the Torah. It spells out how a
good person acts toward friends, family, and society as a whole.
So be careful and keep your definitions straight. If you don't work out the
definition for yourself, you could end up 20 years down the road before
realizing you bought a bad package.
Stand By Your Definition
Once you get your definition worked out, then you have to stick with it
wherever you go. Others will always try to change your definition of
"good," especially when it makes them uncomfortable about their own
behavior. But you must stand by your definition, even if others mock you.
Why does someone play Russian roulette? Because he's afraid of being
jeered, of being called a coward. But who's the real coward? The one
without the courage to stand up to those jeers! In the end, instead of living
as a coward, he dies as a coward! The ultimate irony: perception defeats
reality!
Don't let go of what you know.
Being Good Is More Important Than Life Itself
Imagine you're a successful surgeon. You're famous, rich, have a beautiful
spouse and marvelous kids. You're president of your synagogue, and have
just been nominated to receive an honorary doctorate from Harvard
University. Life is grand!
Now you're traveling through the Far East with friends. One night, while
your friends are out at a movie, the Secret Police come to your hotel room
and say, "Your travel companions have been identified as dangerous spies.
Tell us where they are -- or we'll kill you!"
Uh-oh. What do you do?
Of course, turning over your friends is a terrible thing to do. On the other
hand, you don't want to die -- and nobody will ever know that you "tattled"
on your friends. (The Secret Police certainly won't advertise the episode!)
You can still be a successful surgeon, still have your beautiful family, still
be rich and famous -- and still make it home in time for the Harvard
graduation!
What do you do?
Now let's up the ante:
What if the Secret Police asked you to kill 1,000 children? "Kill 1,000
children and you can go back to the States to your beautiful life." Do you
think you could do such a thing?
No. This scenario reveals something very deep in the makeup of every
human being: Being good is so important that we'd even be willing to die
for it. (And even if you could bring yourself to kill the children ... you'd
probably go back home and shoot yourself.)
Now if you are willing to give up your life to be "good," then realize there
can be no higher goal in living than being good.
So go out and live for it. Harness that force within you. Make goodness
your goal in living. Be willing to give up everything. You're not doing
anyone any favors by being good, you're simply doing what the "inner
you" wants. You always win when you do the right thing.
Every Human Being Wants To Be Great
Our desire to be good is really just the tip of the iceberg. Actually, all of us
strive to go beyond "good" -- and become "great."
Nobody wants to be average. Try saying, "I want to be a mediocre." You
can't get the words out! Because we want to be great, not just good.
Would you want to be the person to discover the cure for cancer or
eliminate the threat of nuclear war? Of course! We would all love to rid
the world of its problems and unite humanity in peace and harmony. That
is the Jewish concept of the Messiah. He will put the world back together.
I once asked a class, "Tell me honestly. In your secret, innermost heart, do
you harbor the desire to be the Messiah himself?"
The entire class raised their hands.
Now here's a deep spiritual secret: The soul, the divine spark within each
of us, craves to be united with the source of all life -- the Almighty G-d.
And for that reason, every human being, underneath it all, would not even
feel satisfied being the Messiah. Our souls desire to be like HaShem
Himself.
In fact, one of the Mitzvos of the Torah is to be like HaShem, to emulate
His ways.
We each have the potential to make a significant contribution to society.
The Sages teach that everyone is supposed to say, "The whole world was
made for me." This does not mean that you can plunder the property of
others. Rather, every individual is responsible for the world. Act
accordingly -- you're here to straighten it out.
So why don't we aim for it?
Not because we don't want to change the world. But because the effort
seems too great. It's a lot hard work. But it's what we truly seek. Go for it.
In the process, you'll become not just good, but great!
What Can I Do About It?
Ask any young person today:
"What are the chances of a worldwide atomic war within the next 20
years?"
You'll get a range of answers. Some will say 90 percent, some 20 percent.
Either way that's horrifying!
So what are you going to do about it?
"Me? What can I do about it? The president is in charge! I'm only one
person. Who am I?"
In Judaism, we say that if you knew the Almighty Himself was helping
you, what would you do about it?
Everything!
Well, here's good news: HaShem is behind you. HaShem says, "If you try,
I'll help you. I want you to straighten out the world." That is our national
mission of "Tikkun Olam," of repairing the world. If we shirk our
responsibility, we'll have to answer for it.
There's no giving up. You want to be great, you can be great, and you have
to be great. So get out there and slug. Harness your powerful desire for
greatness. It's leading you whether you like it or not.
Make the right effort, and HaShem will certainly help you achieve.
Why Is "A Good Heart" An Ingredient In Wisdom?
Remind yourself daily that you want to be good. We get distracted by
daily life and forget how much being good matters.
Be aware of the conflict between what you deep-down "want," and
the desires that get in the way.
Once you understand the inner conflict, it will be a lot easier to make
a conscious choice to use your capacity for being good.
Realize that being good is only doing yourself a favor. You want self-
respect more than anything else in life.
Make sure you're going after what you objectively know is good, not
what society tells you.
If you want to be good, then seek out wisdom. Wisdom enables you
to recognize "good" and make the right decisions.
On any decision, ask: What does my soul want, versus what does my
body want?
The good person is willing to make the required effort.
Never say "I'm good enough already." You don't really mean it.
If goodness is important enough to die for, then it makes sense to live
for it.
There is a Mitzvah to be like HaShem. It's what we all desire.


Vol 23 # 47 PLEASANT RIDGE NEWSLETTER s xc
dga, A Kehilas Prozdor Publication
(c) 1990-2013 Rabbi Leibie Sternberg (Monsey/Spring Valley Zmanim) trehu :,arp
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This issue is dedicated:
ohhj cegh rc ovrct bzku hukv ejmh rc krgp bzk
Dedications ($18) and appreciations may be sent to: Kehilas Prozdor, 8 GreenHill Lane, Spring Valley, N.Y. 10977 (845) 354-7240
As this contains Divrei Torah and partial Pesukim, it should be treated with proper respect, both during and after use

IMPORTANCE OF ....
The Gemara (Kidushin 49b) relates that a man in Bavel sold all
his property, intending to move to Eretz Yisroel, but he didnt
mention his plan at the sale. When circumstances prevented him
from moving, he tried to get his possessions back, but Rava ruled
that unexpressed intentions are ckca ohrcs and have no impact.
The Gemara suggests that the source of this rule is derived from
the Posuk: ubumrk u,ut chreh a man will [be forced to] offer it
(his Korban) willingly. The Gemara explains that this means if a
man vows to offer a Korban, he will be forced to fulfill his vow
until he says hbt vmur I am willing. The Gemara asks: of
what use is his statement that he is willing when he is being
forced, and he obviously doesnt mean it ? It must be that his
inner feelings (ckca ohrcs) are of no consequence. However, the
Gemara (Bava Basra 47b) states that if a man is forced to sell
something, the sale is nevertheless valid, because every sale is
somewhat forced upon the seller, who wouldnt be selling unless
he needed the money. Since the seller is receiving money for his
possessions, we may presume that he grudgingly consents to the
sale, and it is done with his iumr. If so, the Pnei Yehoshua asks,
what proof have we that ckca ohrcs are inconsequential when a
man is forced to say hbt vmur ? Perhaps, when he realizes that he
is morally obligated to fulfill his vow, and he is being coerced
anyway, he will grudgingly consent to offer the Korban, with his
iumr, and there are no conflicting inner thoughts to be disregarded.
The Pnei Yehoshua answers that the presumption of grudging
consent only applies to validate the Korban for others, i.e. the
Kohanim, who would not be permitted to process his Korban
unless he offered it willingly. However, if after saying hbt vmur
he still secretly resented the coercion and was unable to reach the
level of true consent, the Korban would not satisfy his own
personal obligation, and he would have to offer another. Since the
Gemara takes no cognizance of the possibility of such thoughts, it
must be because ohrcs obht ckca ohrcs, and therein lies the proof.
QUESTION OF THE WEEK:
When would one have to do Bedikas Chometz on a lower floor
but not an upper one ?
ANSWER TO LAST WEEK:
(What mistake must be fixed in Shacharis but not Mincha ?)
Biur Halacha (127) says that if one mistakenly said cr ouka
during Shacharis, if he realizes it before saying s v,t lurc, he
should say ouka oha; if he said ouka oha during Mincha, he need
not go back and say cr ouka, as ouka oha has more ,uaec.
DIN'S CORNER:
Although Chazal originally established that Derashos be held
publicly for 30 days during which the Halachos of each upcoming
Yom Tov would be taught, today, since all Halachos are written in
Seforim, every individual has his own personal mitzvah to study
those Halachos until he is fluent with them and knows what he
must do. (Shulchan Aruch HaRav 429:3)
DID YOU KNOW THAT ....
The Gemara (Shabbos 3a) derives from the word: v,uagc that one
is held liable for a sin when he performed the whole sin, not just
part of it, and the Gemara (ibid 92b) elaborates, explaining that if
2 people write on Shabbos together with one pen, or do various
other Melachos together, where each of them could have done it
all himself, then they will not be liable. If they could not have
done it all themselves, but needed each other, then they will both
be held liable (R Shimon would still exempt them). Though the
Posuk is dealing with Shabbos and sins that obligate a Korban
Chatas, there is much discussion over whether the uvutaga ohba
exemption applies to other sins, or those obligating Malkus, rather
than just a Korban Chatas. R Shlomo Kluger (vnka lk ;ktv
jut 372) went so far as to use it when ruling in a case of one who
gave a Lulav to another, but still held onto it (near the top) when it
was shaken. If the grasp of each was sufficient to keep it from
falling, then just as in the case of uvutaga ohba no one has
performed the whole act, so too, no transfer has taken place, and
the recipient has not fulfilled the mitzvah. In ,ca ,nab (480) the
question of holding an infant next to a light switch on Shabbos (in
the hope that he will turn it on or off) is also tied to uvutaga ohba,
where although the adult does not assist in the actual Melachah
itself, his support and involvement rise above the level of ghhxn
(mere assistance), and the fact that he would not turn the switch
on himself makes both he and the infant kufh ubht unable to
complete the act alone, which renders them both liable for the
joint act. The ky hkdt (aruj 1) notes that in the course of plowing
a field on Shabbos, neither the farmer nor the ox can be seen as
capable of doing the plowing alone, rendering them both kufh ubht.
Would R Shimon exempt the man who is plowing because he is
not doing the whole Melachah himself ? The ky hkdt concludes
that R Shimon would only exempt 2 people doing a forbidden act
together when both are people. When one is an animal, R Shimon
would agree that the man involved is liable.
A Lesson Can Be Learned From:
A man was being kycn his Chometz, slowly reading the Nusach from a
Hagadah, concluding with the words: tgrts trpgf repv huvku kyck
(it should be annulled and ownerless like the dust of the earth). A wise
man standing nearby said to him: tgrts trpgf teus utk (not
necessarily like dust of the earth). When asked what he meant by those
words, the wise man explained that we say something similar to that
three times a day at the end of Shemona Esrei: hv, kfk rpgf hapbu let
my soul be as dust to everyone, a plea for Hashems assistance in being
humble and accommodating. One who understands what these words
mean, says them with the proper Kavanah and behaves accordingly,
may certainly annul his Chometz and treat it like dust. However, the
wise man concluded, one who is slighted by small things, and takes
offense easily, such as you did yesterday when someone accidentally
bumped into you as he stepped back from Shemona Esrei, might not
effect a sufficient Bitul simply by calling his Chometz dust of the earth.
P.S. Sholosh Seudos sponsored by the Sternberg family.