The Torah introduces the special Yom Kippur service in the Tabernacle and the role of the Kohain Gadol, the High Priest, in bringing atonement for the nation.
Part of the service involved the Kohain Gadol's entering the Holy of Holies, a place where no other person was allowed to enter the rest of the year. There he would offer a special incense offering. Although usually the Kohain Gadol would wear eight beautiful vestments, before entering the Holy of Holies he would wear only four simple garments made of white linen. The reason for this is because Ahron, the first Kohain Gadol, had had a part in the nation's sinning with the Golden Calf. It would thus be improper for him to try to atone for the nation while wearing golden garments that could serve as a "reminder" of this sin. The Rabbis explain that a "prosecutor cannot become a defender."
It is for this reason that it is customary today to wear a white kittel, or robe, on Yom Kippur. The kittel is also worn at the Seder for a slightly different reason. We celebrate freedom on Pesach; however, one must be careful not to become "drunk" with freedom until it leads him to improper behavior. The kittel, one of the shrouds in which a person is buried, serves as a sobering reminder of the responsibilities associated with freedom.
Part of the service also involved taking two goats, of which one was sacrificed and the other sent to its death in the wilderness as a "scapegoat" to bear the sins of the nation. The Kohain Gadol would also confess on behalf of the nation. Of course repentance was also necessary for complete atonement.
The Kohain Gadol would change his clothing from the regular vestments to the special linen ones a total of five times throughout the day's service. Each time he changed he had to immerse himself in water. Although we no longer have the Temple today, the fasting on Yom Kippur together with Teshuva, or repentance, still allows us to become purified through the holiness of the day.
Following the laws of Yom Kippur, the Torah forbids the consumption of blood. Although blood plays an important part in the sacrificial order on the Altar, it may not be eaten. The Torah explains that the essence of an animal lies in its blood. By eating blood a person ingests the essence of the animal, something to be avoided by a person yearning to develop his unique human character. The Torah also requires the blood of a kosher bird or non-domesticated animal to be covered with dirt immediately after slaughtering the animal. This, too, is meant to emphasize the covering of the essence of an animal before it can be eaten.
"...we search for chametz by the light of a candle ...." (Talmud Pesachim 2a)
The Steipler Rav used to say that the search for chametz is the most difficult of all mitzvos to perform. He himself would spend hours sprawled on the floor cleaning and searching every nook and cranny for chametz. He would say, "It's worth searching one's house for chametz for seventy years, just to find a piece of chametz once! May G-d protect us from transgressing with even a crumb of chametz."
The Kabbalists say that a person who is meticulous not to transgress with even a crumb of chametz during Pesach, will receive special Divine assistance not to sin throughout the entire year.
Did You Know...
The matzos on the Seder table are covered before the children recite the Mah Nishtana. This is done to arouse the children's curiosity. Similarly, whenever the cup of wine is lifted throughout the recital of the Haggadah, it is customary to cover the matzos. The reason for this is because the blessing on bread generally precedes the blessing on wine. In order to avoid "shaming" the matza while we "honor" the wine, the matzos are covered. The challahs on Shabbos are covered during Kiddush for the same reason. At all other times, the matzos should be uncovered, to emphasize that the discussion of the Exodus focuses on the matza. The matza should not be placed directly on the table until the mealtime.
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April 21, 2005
April 15, 2005
Parshas Metzora 5765
After discussing the nature of the tzara'as disease and its contamination, the Torah now describes the purification process. This involves a few stage, beginning after the tzara'as sores are healed.
As a first step, the kohen prepared two birds, a piece of cedar wood, a piece of crimson-dyed wool, and a clump of a low-growing plant. One of the birds was slaughtered, and its blood mixed with running water and the other materials. This mixture would be sprinkled on the contaminated person. The second bird would then be set free. The person then immersed in a mikveh, the ritual bath; counted seven days; shaved off his hair; and then immersed again. The metzora then brought two sacrifices to complete the purification and atonement process.
Each of these materials symbolizes one facet of the person's sin and atonement. The chirping birds serve as a reminder of the idle chatter that tends to lead to slander and gossip, the main cause of tzara'as. The cedar wood, a very tall tree, is a reminder of the speaker's arrogance, another common factor leading to speaking negatively about others. The red wool, which is produced from a worm's blood, and the lowly plant too, both serve as a reminder to be humble.
The Torah also introduces another type of tzara'as, one that affects the stones of one's house. This condition, if it spreads, could result in having to tear down the entire house. This type of tzara'as, too, is meant as a way of dealing with the person who misuses his tongue.
Rashi points out that when a person would first sin, G-d would send the tzara'as to the stones of his house, merely causing an inconvenience, and perhaps a financial loss. Sometimes, this inconvenience would be a blessing in disguise, for when tearing down the house they would often find treasures hidden there by the original Canaanite owners. If this did not succeed in improving the person's behavior, G-d would cause his clothing to become affected with tzara'as. If this too did not succeed, the person's own body would be affected, until he would learn to be more careful with his speech.
The laws of tzara'as are meant to impress upon us the severity of lashon hara, and the importance of using one's tongue properly and constructively.
"This shall be the law of the metzora..." (Lev. 14:2)
Rav Itzele Peterberger and Rav Chaim Berlin became very close friends during their later years in Jerusalem. They made a pact that the one who would pass from the world first, would reveal his Heavenly judgment to the other.
Shortly after Rav Itzele passed away (I believe), he appeared to Rav Berlin in a dream and said, "In Heaven they did not want me to reveal anything about the judgment. However, since I was always meticulous about keeping my word they allowed me to tell you that the harshest judgment is reserved for those who speak lashon hara (negative gossip)."
Did You Know...
The matza used for the Seder must be "guarded" and prepared for the express purpose of the mitzvah of matza. This is called "Shmura matza".
Preferably, it should be guarded from the time of the harvesting, but at least from the time of the grinding. Some authorities believe that the matza must be made by hand in order for the all steps to have the proper intent. Others, however, believe that even machine-made matza is sufficient, as long as the supervisors push the buttons on the machine and oversee the production with the proper intent.
Although Shemura matza is necessary only for the Seder, there is a special mitzvah to eat it throughout Pesach.
As a first step, the kohen prepared two birds, a piece of cedar wood, a piece of crimson-dyed wool, and a clump of a low-growing plant. One of the birds was slaughtered, and its blood mixed with running water and the other materials. This mixture would be sprinkled on the contaminated person. The second bird would then be set free. The person then immersed in a mikveh, the ritual bath; counted seven days; shaved off his hair; and then immersed again. The metzora then brought two sacrifices to complete the purification and atonement process.
Each of these materials symbolizes one facet of the person's sin and atonement. The chirping birds serve as a reminder of the idle chatter that tends to lead to slander and gossip, the main cause of tzara'as. The cedar wood, a very tall tree, is a reminder of the speaker's arrogance, another common factor leading to speaking negatively about others. The red wool, which is produced from a worm's blood, and the lowly plant too, both serve as a reminder to be humble.
The Torah also introduces another type of tzara'as, one that affects the stones of one's house. This condition, if it spreads, could result in having to tear down the entire house. This type of tzara'as, too, is meant as a way of dealing with the person who misuses his tongue.
Rashi points out that when a person would first sin, G-d would send the tzara'as to the stones of his house, merely causing an inconvenience, and perhaps a financial loss. Sometimes, this inconvenience would be a blessing in disguise, for when tearing down the house they would often find treasures hidden there by the original Canaanite owners. If this did not succeed in improving the person's behavior, G-d would cause his clothing to become affected with tzara'as. If this too did not succeed, the person's own body would be affected, until he would learn to be more careful with his speech.
The laws of tzara'as are meant to impress upon us the severity of lashon hara, and the importance of using one's tongue properly and constructively.
"This shall be the law of the metzora..." (Lev. 14:2)
Rav Itzele Peterberger and Rav Chaim Berlin became very close friends during their later years in Jerusalem. They made a pact that the one who would pass from the world first, would reveal his Heavenly judgment to the other.
Shortly after Rav Itzele passed away (I believe), he appeared to Rav Berlin in a dream and said, "In Heaven they did not want me to reveal anything about the judgment. However, since I was always meticulous about keeping my word they allowed me to tell you that the harshest judgment is reserved for those who speak lashon hara (negative gossip)."
Did You Know...
The matza used for the Seder must be "guarded" and prepared for the express purpose of the mitzvah of matza. This is called "Shmura matza".
Preferably, it should be guarded from the time of the harvesting, but at least from the time of the grinding. Some authorities believe that the matza must be made by hand in order for the all steps to have the proper intent. Others, however, believe that even machine-made matza is sufficient, as long as the supervisors push the buttons on the machine and oversee the production with the proper intent.
Although Shemura matza is necessary only for the Seder, there is a special mitzvah to eat it throughout Pesach.
April 7, 2005
Parshas Tazria 5765
The Torah discusses various conditions of spiritual impurity. One of these involves the person who develops a skin condition called "tzara'as". The Talmud explains that tzara'as is a physical manifestation of a spiritual deficiency, usually coming as a result of specific sins, such as lashon hara (negative speech about others), arrogance and stinginess. Different forms of tzara'as, i.e. on one's skin or hair or on a burn, denote different sins so a person could understand clearly where his faults lie.
The tzara'as must be diagnosed by the kohen. The person is then isolated outside of the camp, until he is again visited by the kohen. The isolation is more stringent than that of any other impurity. The reason for this is that since he spoke words that create a rift between others, he is separated from other people. Only after the kohen determines that the person has been healed is he allowed to begin the purification process. This involves shaving his hair, sprinkling of water, sacrifices and immersions.
The Torah also discusses various types of tzara'as that do not even affect a person's skin, but rather his clothing and even his house.
The reason why the Torah devotes such great detail to the different types of tzara'as, their diagnoses and the purification processes involved, is to teach us a lesson about the causes of tzara'as and its rectification. There is something unique about lashon hora that makes it more severe than many other sins. With just a few words or even a facial expression, a tremendous amount of damage can be inflicted upon another person, or people--financial emotional, and even physical. People may not realize the destructive power of the tongue; however, the whole fabric of society can be torn apart by the choice of a few ill words.
The Talmud comments that lashon hara is so commonplace, almost everyone transgresses it regularly. Accordingly, the Torah goes into such great detail about the Metzora's isolation from society and the process how he must do teshuva to regain entry back into the community.
Even though tzara'as no longer exists after the Temple was destroyed, the lessons about the severity of lashon hara must still be taken to heart.
...and the kohain shall see the blemish... (Lev. 13:3)
Rav Asher Stoliner would lament that his followers would try to impress him with their accomplishments, yet hide their faults from him. That is not the purpose of a Rebbe, he explained. The Torah instructs a person with tzara'as to bring his blemishes to the kohain to examine them and instruct him how to conduct himself. This teaches us that the Rebbe need not be told one's good deeds and accomplishments: after all, he is not capable of rewarding them anyway. Rather his primary purpose is to assist a person in fixing his faults.
Did You Know...
There is a requirement to lean while eating the matza and drinking the wine at the Seder as a sign of freedom. Women are not obligated to lean, however they must eat and drink sitting down and not standing.
If one forgot to lean for the first two cups of wine or for the matza eaten before the meal he should drink or eat over again without reciting another blessing. However, for the last two cups and for the Afikoman matza eaten after the meal, he need not repeat them.
The leaning must be to one's left and on a pillow or some other surface. Leaning on the air is not considered leaning. During the meal it is not necessary to recline, although some authorities recommend it.
The tzara'as must be diagnosed by the kohen. The person is then isolated outside of the camp, until he is again visited by the kohen. The isolation is more stringent than that of any other impurity. The reason for this is that since he spoke words that create a rift between others, he is separated from other people. Only after the kohen determines that the person has been healed is he allowed to begin the purification process. This involves shaving his hair, sprinkling of water, sacrifices and immersions.
The Torah also discusses various types of tzara'as that do not even affect a person's skin, but rather his clothing and even his house.
The reason why the Torah devotes such great detail to the different types of tzara'as, their diagnoses and the purification processes involved, is to teach us a lesson about the causes of tzara'as and its rectification. There is something unique about lashon hora that makes it more severe than many other sins. With just a few words or even a facial expression, a tremendous amount of damage can be inflicted upon another person, or people--financial emotional, and even physical. People may not realize the destructive power of the tongue; however, the whole fabric of society can be torn apart by the choice of a few ill words.
The Talmud comments that lashon hara is so commonplace, almost everyone transgresses it regularly. Accordingly, the Torah goes into such great detail about the Metzora's isolation from society and the process how he must do teshuva to regain entry back into the community.
Even though tzara'as no longer exists after the Temple was destroyed, the lessons about the severity of lashon hara must still be taken to heart.
...and the kohain shall see the blemish... (Lev. 13:3)
Rav Asher Stoliner would lament that his followers would try to impress him with their accomplishments, yet hide their faults from him. That is not the purpose of a Rebbe, he explained. The Torah instructs a person with tzara'as to bring his blemishes to the kohain to examine them and instruct him how to conduct himself. This teaches us that the Rebbe need not be told one's good deeds and accomplishments: after all, he is not capable of rewarding them anyway. Rather his primary purpose is to assist a person in fixing his faults.
Did You Know...
There is a requirement to lean while eating the matza and drinking the wine at the Seder as a sign of freedom. Women are not obligated to lean, however they must eat and drink sitting down and not standing.
If one forgot to lean for the first two cups of wine or for the matza eaten before the meal he should drink or eat over again without reciting another blessing. However, for the last two cups and for the Afikoman matza eaten after the meal, he need not repeat them.
The leaning must be to one's left and on a pillow or some other surface. Leaning on the air is not considered leaning. During the meal it is not necessary to recline, although some authorities recommend it.
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