G-d commanded Moshe to take a census of the Jewish people. Although this order is mentioned before the sin of the Golden Calf, it was actually instructed after the plague had killed many of the participants in the sin. Rather than counting the people themselves, they were ordered to give a half shekel each, and the coins were then counted. The half-shekel served as atonement for the nation.
Moshe told the nation that he would return from atop of Mount Sinai after forty days. The people miscalculated Moshe's words and began the counting from the moment he left. In fact, however, Moshe had meant for the forty days to begin from the next morning, marking a complete forty days and nights. When Moshe had not returned by noon of the fortieth day of their calculations, they feared that he would not return at all.
The people clamored around Aharon to make them an image as a replacement for Moshe. Although Aharon had no intention of sinning, he feared for his life. The Midrash says that Chur, Miriam's son, tried to stop the people and was murdered.
Aharon told the people to bring their gold to him. He thought he could procrastinate until Moshe returned. The people, however, rushed to bring him their gold. Aharon took the gold and threw it into a fire. Miraculously, a golden calf appeared by itself.
Only a minority of the nation, three thousand people, actually served the Golden Calf as a god. These instigators were actually from the Mixed Assembly who had joined the Jews when they left Egypt, and were not from the main body of the nation. The majority of the others only viewed it as a physical representation of something with which they could connect to G-d, to take the place of Moshe. Yet this too was considered a serious sin, because it marked a lack of trust and belief in the way G-d wanted the people to relate to Him.
The people were all punished on various levels, according to their involvement. Only the Levites and the women, who had not been involved with the Calf at all, were spared from punishment. The Levites were chosen to serve in the Temple instead of the firstborn; and the women were given Rosh Chodesh, the New Moon, as a monthly holiday.
He took the calf they had made and burned it in fire and ground it to a fine powder... (Ex. 32:20)
There is a custom to place ash on the groom's head before the wedding ceremony commemorating the passage, "... if I fail to elevate you, O Jerusalem, at the head of my joy." (Psalms 137)
Rav Hillel Zaks, Rosh Yeshiva of Chevron Yeshiva, officiated at a student's wedding and was looking for some ash to place on the groom. Someone offered him some ash from his cigarette, Rav Zaks refused it, saying, "That ash is from a disgusting and improper source and it would not be right to use it for such an exalted purpose as a wedding."
Did You Know...
The Hamotzi blessing on Shabbos is recited over two loaves of bread. Even if a person eats bread as a snack, after the meals, he should recite the blessing on two loaves.
Before reciting the blessing, a person should mark the bread with the knife where he plans to cut the loaf. The reason for this is to minimize the time lapse between the blessing and the eating of the bread. (In the olden days, the crust would be thick and hard, and marking the bread would save a second from the cutting.)
Friday night the lower challah is cut first, and on Shabbos day the upper challah is cut first.
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February 24, 2005
February 17, 2005
Parshas Tetazveh 5765
This week's portion continues the discussion about the Mishkan, the Tabernacle.
The menorah was lit each evening with enough oil to last until morning. The oil had to be so pure that only the first drop that was squeezed from the olive could be used for the menorah. The remaining oil could be used for the meal offerings.
The kohanim, or priests, were commanded to wear special garments while doing their service. The Torah explains that the purpose of these garments was to bring honor and beauty to the service in the Mishkan. (The pants, however, were only for the purpose of modesty.)
Since the kohain represents the nation in their service of G-d, it is important that he looks the part of a respectable person. Although the internal part of our being is most important, it is nonetheless difficult to respect a leader with a sloppy, unkempt appearance.
The Talmud makes a similar comment, that a Torah scholar who is found with a stain on his clothing is guilty of a grave offense. A person that represents Torah carries a great responsibility, and must be careful to leave a favorable impression in the eyes of others.
The Kohain Gadol, the High Priest, had eight vestments made especially for him. These included a pair of linen pants, a linen checkered shirt, a linen turban, and an embroidered sash. Over the shirt, a blue, woolen, sleeveless robe called a Me'il, was worn. On the bottom of the Me'il hung little blue woolen pomegranates and golden bells. The bells would tinkle in order to announce the Kohain Gadol's entrance into the sanctuary. Over the Me'il he wore the Ephod, a kind of apron with shoulder straps. It was woven from five different types of threads. A golden breastplate called the Choshen Mishpat was fastened to the Ephod. Twelve different jewels corresponding to the twelve tribes, were embedded in the Choshen. Each of the stones had the name of one of the tribes engraved on it. The eighth vestment was a golden headplate called a Tzitz. It was worn on the High Priest's forehead.
The regular kohain only wore four vestments when he did the service in the Mishkan; a long shirt, pants, a sash and a hat.
Both the Kohain Gadol and the regular kohain had to wear their respective clothing in order to be able to perform the service. Performing the service in any civilian clothing besides the ones mentioned was considered a serious offense, as it showed disrespect for the position and for G-d.
After the garments are described, the Torah discusses the seven-day inauguration ritual where the kohanim were consecrated. To become the leaders and role models for the Jewish people it was necessary for them to be properly prepared.
"... you should speak to all the wise-hearted people whom I have invested with a spirit of wisdom." (Exod. 28:3)
The commentaries explain the wise-hearted person as one who has a sincere thirst for knowledge. Rav Eizel Charif visited the Volozhiner Yeshiva to find a suitor for his daughter. He wanted to find the top scholar so he posed a difficult question to see who could answer it. The students thought and argued for a whole day, but nobody could figure out the answer. Rav Eizel left dejectedly, alone. As he was getting into his carriage a young man came running over to him.
"Do you have an answer?" the Rav asked.
"No," answered the student, "But you can't leave without sharing the answer with us! How can I sleep with such a question?"
"Ah!" the Rav smiled, "You are the one I want for my daughter. The thirst for Torah is more important than the answer."
Did You Know...
On the anniversary of one's parent's death, the yahrzeit, it is proper to lead the services. This even takes precedence over the mourner. At the very least, kaddish should be recited. It is also customary for the person to be called to the Torah on the Shabbos preceding the yahrzeit, preferably for Maftir.
If the parent passed away during Adar in a leap year when there are two Adars, the yahrzeit is observed in Adar during a regular year, and in the respective Adar in a leap year. If the parent passed away in a regular Adar, in a leap year the yahrzeit should be observed in Adar I, although some observe it in both Adars.
The menorah was lit each evening with enough oil to last until morning. The oil had to be so pure that only the first drop that was squeezed from the olive could be used for the menorah. The remaining oil could be used for the meal offerings.
The kohanim, or priests, were commanded to wear special garments while doing their service. The Torah explains that the purpose of these garments was to bring honor and beauty to the service in the Mishkan. (The pants, however, were only for the purpose of modesty.)
Since the kohain represents the nation in their service of G-d, it is important that he looks the part of a respectable person. Although the internal part of our being is most important, it is nonetheless difficult to respect a leader with a sloppy, unkempt appearance.
The Talmud makes a similar comment, that a Torah scholar who is found with a stain on his clothing is guilty of a grave offense. A person that represents Torah carries a great responsibility, and must be careful to leave a favorable impression in the eyes of others.
The Kohain Gadol, the High Priest, had eight vestments made especially for him. These included a pair of linen pants, a linen checkered shirt, a linen turban, and an embroidered sash. Over the shirt, a blue, woolen, sleeveless robe called a Me'il, was worn. On the bottom of the Me'il hung little blue woolen pomegranates and golden bells. The bells would tinkle in order to announce the Kohain Gadol's entrance into the sanctuary. Over the Me'il he wore the Ephod, a kind of apron with shoulder straps. It was woven from five different types of threads. A golden breastplate called the Choshen Mishpat was fastened to the Ephod. Twelve different jewels corresponding to the twelve tribes, were embedded in the Choshen. Each of the stones had the name of one of the tribes engraved on it. The eighth vestment was a golden headplate called a Tzitz. It was worn on the High Priest's forehead.
The regular kohain only wore four vestments when he did the service in the Mishkan; a long shirt, pants, a sash and a hat.
Both the Kohain Gadol and the regular kohain had to wear their respective clothing in order to be able to perform the service. Performing the service in any civilian clothing besides the ones mentioned was considered a serious offense, as it showed disrespect for the position and for G-d.
After the garments are described, the Torah discusses the seven-day inauguration ritual where the kohanim were consecrated. To become the leaders and role models for the Jewish people it was necessary for them to be properly prepared.
"... you should speak to all the wise-hearted people whom I have invested with a spirit of wisdom." (Exod. 28:3)
The commentaries explain the wise-hearted person as one who has a sincere thirst for knowledge. Rav Eizel Charif visited the Volozhiner Yeshiva to find a suitor for his daughter. He wanted to find the top scholar so he posed a difficult question to see who could answer it. The students thought and argued for a whole day, but nobody could figure out the answer. Rav Eizel left dejectedly, alone. As he was getting into his carriage a young man came running over to him.
"Do you have an answer?" the Rav asked.
"No," answered the student, "But you can't leave without sharing the answer with us! How can I sleep with such a question?"
"Ah!" the Rav smiled, "You are the one I want for my daughter. The thirst for Torah is more important than the answer."
Did You Know...
On the anniversary of one's parent's death, the yahrzeit, it is proper to lead the services. This even takes precedence over the mourner. At the very least, kaddish should be recited. It is also customary for the person to be called to the Torah on the Shabbos preceding the yahrzeit, preferably for Maftir.
If the parent passed away during Adar in a leap year when there are two Adars, the yahrzeit is observed in Adar during a regular year, and in the respective Adar in a leap year. If the parent passed away in a regular Adar, in a leap year the yahrzeit should be observed in Adar I, although some observe it in both Adars.
February 10, 2005
Parshas Terumah 5765
G-d instructed Moshe about the construction of the Mishkan, the Tabernacle. This was an opportunity for the people to create a dwelling place for G-d's presence to rest amongst them. The commentaries point out that prior to the sin of the Golden Calf this would not have been necessary, as the people themselves would be a repository for His presence. Only after the sin did they have to build a dwelling place for G-d's presence.
The donation of materials for the Mishkan also served as an atonement for the donations of gold that were used to build the Golden Calf. The Mishkan was designed to be easily assembled and disassembled in order for it to remain portable. The Mishkan accompanied the Jews for over five hundred years, from the forty years in the desert until King Solomon built the First Temple.
Materials were collected for the various vessels needed in the Mishkan. The Ark, or Aron, was made from wood, covered on the outside and inside with gold. The ark was placed in the Holy of Holies, the innermost section of the Mishkan. The Torah and the tablets of the Ten Commandments were kept in the ark. A Shulchan, or table, also made of wood and covered with gold, held twelve specially shaped breads. These breads remained on the table throughout the week, and were changed each Shabbos. An elaborate Menorah was carved of pure gold. The Menorah was kindled each night and remained lit until morning. Two Mizbeichos, or altars, were also built. The one outside the Mishkan was made of wood and covered with copper. This was used for offering sacrifices. Another one, inside the Mishkan, was made from wood and covered with gold. That altar was used to burn incense. A copper basin, the Kiyor, was also needed for the kohanim, the priests, to wash their hands and feet before their service.
Each one of these vessels also represented some element of G-d's relationship with the Jewish people in particular, and the world in general. The Aron represented Torah, the Shulchan represented material success, and so on. By donating the materials, and building all the vessels needed for the Mishkan, the people would ensure G-d's continued influence.
"...from every man whose heart motivates him you shall take My portion." (Ex. 25:2)
When the Chafetz Chaim was raising funds for a new building for his yeshiva, a wealthy supporter offered to underwrite the entire expense. The Chafetz Chaim refused him, saying, "Although I truly appreciate your offer, I cannot accept it. Every Jew must have a part in building Torah and it would not be fair for one individual to keep the merit for himself. That is why the Torah emphasizes that Moshe was to take from every Jew who was motivated to give, although it would have been easier to approach a few wealthy people to fund the Tabernacle."
Did You Know...
A person should be careful to show the proper respect for mitzvah objects. For example, one may not wear a tallis or a pair of tzitzis inside out. Even if it could be worn either way, once it is worn one way, it may not be reversed.
Similarly, a tallis may not be worn upside-down. It is for this reason some have the custom to sew a decorative strip across the head of the tallis, called an atara, to differentiate between the top and bottom. Other opinions discourage sewing a fancy atara, as it implies that the main part of the tallis is that which covers the head, when the main part is really that which covers the majority of the body, and not merely the head.
A head covering does not require tzitzis, even if it has four corners.
The donation of materials for the Mishkan also served as an atonement for the donations of gold that were used to build the Golden Calf. The Mishkan was designed to be easily assembled and disassembled in order for it to remain portable. The Mishkan accompanied the Jews for over five hundred years, from the forty years in the desert until King Solomon built the First Temple.
Materials were collected for the various vessels needed in the Mishkan. The Ark, or Aron, was made from wood, covered on the outside and inside with gold. The ark was placed in the Holy of Holies, the innermost section of the Mishkan. The Torah and the tablets of the Ten Commandments were kept in the ark. A Shulchan, or table, also made of wood and covered with gold, held twelve specially shaped breads. These breads remained on the table throughout the week, and were changed each Shabbos. An elaborate Menorah was carved of pure gold. The Menorah was kindled each night and remained lit until morning. Two Mizbeichos, or altars, were also built. The one outside the Mishkan was made of wood and covered with copper. This was used for offering sacrifices. Another one, inside the Mishkan, was made from wood and covered with gold. That altar was used to burn incense. A copper basin, the Kiyor, was also needed for the kohanim, the priests, to wash their hands and feet before their service.
Each one of these vessels also represented some element of G-d's relationship with the Jewish people in particular, and the world in general. The Aron represented Torah, the Shulchan represented material success, and so on. By donating the materials, and building all the vessels needed for the Mishkan, the people would ensure G-d's continued influence.
"...from every man whose heart motivates him you shall take My portion." (Ex. 25:2)
When the Chafetz Chaim was raising funds for a new building for his yeshiva, a wealthy supporter offered to underwrite the entire expense. The Chafetz Chaim refused him, saying, "Although I truly appreciate your offer, I cannot accept it. Every Jew must have a part in building Torah and it would not be fair for one individual to keep the merit for himself. That is why the Torah emphasizes that Moshe was to take from every Jew who was motivated to give, although it would have been easier to approach a few wealthy people to fund the Tabernacle."
Did You Know...
A person should be careful to show the proper respect for mitzvah objects. For example, one may not wear a tallis or a pair of tzitzis inside out. Even if it could be worn either way, once it is worn one way, it may not be reversed.
Similarly, a tallis may not be worn upside-down. It is for this reason some have the custom to sew a decorative strip across the head of the tallis, called an atara, to differentiate between the top and bottom. Other opinions discourage sewing a fancy atara, as it implies that the main part of the tallis is that which covers the head, when the main part is really that which covers the majority of the body, and not merely the head.
A head covering does not require tzitzis, even if it has four corners.
February 3, 2005
Parshas Mishpatim 5765
The Torah discusses much of the civil and tort law given at Sinai. The Torah juxtaposes these laws to the Ten Commandments to emphasize the Divine origin of our social obligations. The Jew's laws and ordinances are not based on human intellect or socially accepted norms, which change over the course of time. They originate from an objective, eternal source--the Creator of all mankind.
It is for this reason that when a dispute arises between two Jews they must go to a Jewish court, the Beis Din, for litigation and not to a secular court. Even if both courts reach the same conclusion, the decision of a secular court is based on intellect, whereas the Beis Din's decision is based on Torah.
The first discussion centers on the laws of the Hebrew slave. The idea of slavery seems repugnant to the modern mind. Yet the Torah's description of slavery leaves quite a different impression.
The concept of slavery generally refers to an individual who has stolen from his neighbor, and lacks the resources to repay what he had stolen. The court then sells the thief into slavery as a means of being able to repay the debt.
There are many restrictions placed upon the buyer. He must accept the responsibility of supporting the thief's family, since they lost their breadwinner for the duration of the servitude.
The master may not make any unreasonable demands of the slave, nor may he require him to fulfill any demeaning tasks. Furthermore, he must be treated like an equal, like any other fellow Jew; notwithstanding that he is in slavery as a result of his criminal behavior.
The slave may not be purchased for longer than a six-year period. In certain instances, the slave may elect, on his own, to stay longer than six years. Even then he could only stay until the Jubilee Year, which was celebrated every fifty years, independently of when the slave was bought. It is hard to imagine why a person would want to invest in such a venture. In the words of the Talmud, "A person who buys a Hebrew slave is buying a master for himself!"
The only logical reason for buying the slave must be out of a sense of compassion and responsibility, to help rehabilitate a fellow Jew who has fallen, both materially and spiritually. It is not difficult to imagine the positive influence resulting from living in such an individual's environment. This is the purpose of the Torah's form of slavery.
Distance yourself from a false word... (Ex. 23:7)
Rav Aharon Kotler would not allow a false word to leave his mouth. Once the Lakewood Yeshiva printed new stationery with an artist's rendition of the yeshiva at the top of the stationary. Rav Aharon noticed the artist had added a few trees in front of the building to the picture, to add to the aesthetic appearance. He told the office manager he could not allow the yeshiva to use the stationery because he felt it was a misrepresentation of the truth.
Did You Know...
One may not borrow an object from a friend without first asking permission. A mitzvah object such as a tallis or tefillin, however, may be borrowed, as we assume the owner would not mind. Even then, it may only be used in the area where the object was lying, such as in the synagogue. It is also necessary to fold them the same way they were found. If it was an object that could get ruined easily, one may not assume the owner wouldn't mind, even by a mitzvah object.
In a situation of life endangerment it is also permitted to borrow something without permission, such as a car to drive someone to the hospital, although he must pay for the gas. If no danger to life is present, one may not borrow anything without permission.
It is for this reason that when a dispute arises between two Jews they must go to a Jewish court, the Beis Din, for litigation and not to a secular court. Even if both courts reach the same conclusion, the decision of a secular court is based on intellect, whereas the Beis Din's decision is based on Torah.
The first discussion centers on the laws of the Hebrew slave. The idea of slavery seems repugnant to the modern mind. Yet the Torah's description of slavery leaves quite a different impression.
The concept of slavery generally refers to an individual who has stolen from his neighbor, and lacks the resources to repay what he had stolen. The court then sells the thief into slavery as a means of being able to repay the debt.
There are many restrictions placed upon the buyer. He must accept the responsibility of supporting the thief's family, since they lost their breadwinner for the duration of the servitude.
The master may not make any unreasonable demands of the slave, nor may he require him to fulfill any demeaning tasks. Furthermore, he must be treated like an equal, like any other fellow Jew; notwithstanding that he is in slavery as a result of his criminal behavior.
The slave may not be purchased for longer than a six-year period. In certain instances, the slave may elect, on his own, to stay longer than six years. Even then he could only stay until the Jubilee Year, which was celebrated every fifty years, independently of when the slave was bought. It is hard to imagine why a person would want to invest in such a venture. In the words of the Talmud, "A person who buys a Hebrew slave is buying a master for himself!"
The only logical reason for buying the slave must be out of a sense of compassion and responsibility, to help rehabilitate a fellow Jew who has fallen, both materially and spiritually. It is not difficult to imagine the positive influence resulting from living in such an individual's environment. This is the purpose of the Torah's form of slavery.
Distance yourself from a false word... (Ex. 23:7)
Rav Aharon Kotler would not allow a false word to leave his mouth. Once the Lakewood Yeshiva printed new stationery with an artist's rendition of the yeshiva at the top of the stationary. Rav Aharon noticed the artist had added a few trees in front of the building to the picture, to add to the aesthetic appearance. He told the office manager he could not allow the yeshiva to use the stationery because he felt it was a misrepresentation of the truth.
Did You Know...
One may not borrow an object from a friend without first asking permission. A mitzvah object such as a tallis or tefillin, however, may be borrowed, as we assume the owner would not mind. Even then, it may only be used in the area where the object was lying, such as in the synagogue. It is also necessary to fold them the same way they were found. If it was an object that could get ruined easily, one may not assume the owner wouldn't mind, even by a mitzvah object.
In a situation of life endangerment it is also permitted to borrow something without permission, such as a car to drive someone to the hospital, although he must pay for the gas. If no danger to life is present, one may not borrow anything without permission.
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