The last portion in the Book of Vayikra emphasizes the importance of keeping the Torah properly. G-d promises many physical and material rewards for the nation when they follow the commandments. The rain will be plentiful and convenient, the crops will be bountiful, and there will be peace and security throughout Israel.
However, the mitzvahs were not meant to be optional, allowing us to choose what to keep and what not to keep. In the section of the Tochacha (Reproof), the Torah graphically depicts the terrible punishments awaiting those who fail to follow the Torah and its mitzvos properly.
Seven series of punishments are described, corresponding to seven steps towards forsaking the Torah. These steps begin with not toiling in Torah study properly, which inevitably leads to not performing the mitzvos properly. If one does not know the intricacies of Halacha he cannot observe the details of each mitzvah. This leads to despising others who do keep the mitzvos, eventually denying the Divinity of Torah and even denying G-d's very existence, Heaven Forbid. Each step brings greater and more horrendous punishments, from physical illness, famine, war, and exile, to even worse sufferings.
The nature of man is that once he becomes lax in his behavior, even in something seemingly minor, he begins a downslide that is difficult to stop. For this reason, G-d sends various afflictions to arouse people to mend their ways.
Yet, the Torah promises, despite all the terrible punishments, G-d will never forget or ignore the Jewish people's plight. G-d's covenant with the forefathers will never be broken. Eventually, the people will return to their land and G-d will be appeased. This should serve as comfort to a person when he realizes that suffering does not come from G-d's indifference, but rather from a sense of love and concern for the Jewish people.
Immediately after the Tochacha, the Torah discusses the laws of Arachim, the donation of one's value to the Temple. There are set values placed on people for this purpose, depending on age and gender. The commentaries explain the juxtaposition was meant to emphasize that no matter how much a person might have sinned, each Jew has an intrinsic value, and is worthy of having that value dedicated to the Temple.
"If you will walk with My statutes..."(Lev. 26:3)
Rashi explains the passage as referring to toiling in Torah study. Rav Chaim Shmulevitz makes an interesting observation. The Talmud teaches that an angel teaches every child the entire Torah while in its mother's womb. If so, asks Reb Chaim, why don't we accord every pregnant woman the same respect due a great Torah scholar, such as standing for her when she enters the room, since she is carrying a great Torah scholar within her? He answers that the most important part of knowledge is the effort made to gain it. Torah scholarship that does not come with toil, but rather comes as a gift, is not deserving of respect.
Did You Know...
One may not take a shortcut through a synagogue to avoid walking around it, as this shows disrespect. If, however, that is the normal way of reaching the other side of the building, it is permitted. Similarly, if one sits down for a few seconds and recites a passage of Torah, he has "used" the synagogue for its proper usage, and it is no longer considered being used for a shortcut.
It is also proper when leaving the synagogue not to turn one's back to the Ark, but rather face the Ark, bow towards it, and only then exit. This is also the appropriate behavior when leaving the Western Wall in Jerusalem; to bow, and step backwards before turning around.
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May 26, 2005
May 19, 2005
Parshas Behar 5765
Every seventh year in Israel is called the Shemittah year, or the Sabbatical year. This means that all Jewish-owned land in Israel may not be sown, planted, or harvested, for the entire year. Although a person in an agriculturally dependent society could hardly be blamed for fearing the loss of income for an entire year, the Torah promises that the sixth year would produce an abundance of food to carry them through the eighth year.
After every seven Shemittah years, the fiftieth year is called the Jubilee year. The laws of Shemittah would be applicable then, too, and the Torah promises that the forty-eighth year would produce enough for both the Shemittah and Jubilee years.
During the Jubilee year, a person was also obligated to free all his Hebrew slaves, and to return real estate that was purchased since the last Jubilee year to its original owner, although the Torah does make certain exceptions. One of the reasons for the mitzvah of Shemittah was to allow the people an opportunity to pursue spiritual goals, and not become totally lost in the material pursuits of the world. During the year of Shemittah a person would be able to spend more time in Torah study and prayer.
Another reason for the Shemittah was to teach the people that one's income comes from G-d and is not merely the fruits of one's own labor. Although the nature of the world is such that man must expend efforts in order to enjoy the benefits, we must remember that our success and failure is not tied exclusively to the amount of efforts that we expend. By not working the whole year, yet still not suffering any major loss of income, we learn a great lesson in developing trust in G-d.
Trust in G-d is also the source of other prohibitions in the portion. One must not charge interest to a fellow Jew. It is also forbidden to pay interest to a fellow Jew. A person might think that if he lends his money to others without charging interest he will lose many opportunities for investments and other financial gain. The Torah also warns us not to take unfair advantage of others in business by overcharging them. We must realize that our income is a gift from G-d and we must not be greedy to gain more than what we are supposed to have. G-d can provide enough for everyone without our having to resort to deceptive and unfair measures.
"A man shall not aggrieve his fellow..." (Lev. 25:17)
The Alter of Slabodka spent a summer in Tel Aviv, where he would say a short class after Friday night services for the people in the neighborhood. Once the class went a little longer than usual, and the Rav's wife peeked in and whispered, "Their wives are waiting for them!"
The Alter immediately stopped speaking.
"Don't worry," one young man protested, "Our wives won't mind if we're a little late."
But the Alter would not listen. "First of all," he asked the student, "how do you know that? You have no right to take your time at your wife's expense. And furthermore, your wives are probably hungry, and I have no right to make them suffer."
Did You Know...
A Jew may not charge or pay interest to a fellow Jew for a loan. One may also not lend money to a friend, interest-free, and then ask the borrower for a favor that he would otherwise not have asked for, as that, too, is considered interest. If, however, the borrower would do the favor anyway, it is not connected to the loan and is permitted.
One may not use his (Jewish) friend's credit card to purchase something, and then make the payments plus interest directly to the bank, since it is considered as if the friend borrowed the money and he is paying interest to the friend.
After every seven Shemittah years, the fiftieth year is called the Jubilee year. The laws of Shemittah would be applicable then, too, and the Torah promises that the forty-eighth year would produce enough for both the Shemittah and Jubilee years.
During the Jubilee year, a person was also obligated to free all his Hebrew slaves, and to return real estate that was purchased since the last Jubilee year to its original owner, although the Torah does make certain exceptions. One of the reasons for the mitzvah of Shemittah was to allow the people an opportunity to pursue spiritual goals, and not become totally lost in the material pursuits of the world. During the year of Shemittah a person would be able to spend more time in Torah study and prayer.
Another reason for the Shemittah was to teach the people that one's income comes from G-d and is not merely the fruits of one's own labor. Although the nature of the world is such that man must expend efforts in order to enjoy the benefits, we must remember that our success and failure is not tied exclusively to the amount of efforts that we expend. By not working the whole year, yet still not suffering any major loss of income, we learn a great lesson in developing trust in G-d.
Trust in G-d is also the source of other prohibitions in the portion. One must not charge interest to a fellow Jew. It is also forbidden to pay interest to a fellow Jew. A person might think that if he lends his money to others without charging interest he will lose many opportunities for investments and other financial gain. The Torah also warns us not to take unfair advantage of others in business by overcharging them. We must realize that our income is a gift from G-d and we must not be greedy to gain more than what we are supposed to have. G-d can provide enough for everyone without our having to resort to deceptive and unfair measures.
"A man shall not aggrieve his fellow..." (Lev. 25:17)
The Alter of Slabodka spent a summer in Tel Aviv, where he would say a short class after Friday night services for the people in the neighborhood. Once the class went a little longer than usual, and the Rav's wife peeked in and whispered, "Their wives are waiting for them!"
The Alter immediately stopped speaking.
"Don't worry," one young man protested, "Our wives won't mind if we're a little late."
But the Alter would not listen. "First of all," he asked the student, "how do you know that? You have no right to take your time at your wife's expense. And furthermore, your wives are probably hungry, and I have no right to make them suffer."
Did You Know...
A Jew may not charge or pay interest to a fellow Jew for a loan. One may also not lend money to a friend, interest-free, and then ask the borrower for a favor that he would otherwise not have asked for, as that, too, is considered interest. If, however, the borrower would do the favor anyway, it is not connected to the loan and is permitted.
One may not use his (Jewish) friend's credit card to purchase something, and then make the payments plus interest directly to the bank, since it is considered as if the friend borrowed the money and he is paying interest to the friend.
May 12, 2005
Parshas Emor 5765
G-d endowed certain people with special responsibilities. The kohain (priest) was given the task of serving in the Temple. Because of the importance of his service and his position, he was required to live by a higher standard.
Different activities that were permitted to the rest of the nation were prohibited for him. For example, the kohain could not defile himself by coming into contact with a corpse of any person outside of his close family members. The Kohain Gadol (High Priest) was held to an even stricter standard and could not even contaminate himself for family members. An exception was made only for a corpse that had nobody else to take care of it. A reason for this prohibition is because a lifeless body is the antithesis of holiness, since holiness involves spiritual growth, and after death no further growth is possible.
The kohain was also limited (and still is) as to whom he could marry. He may not marry a woman who was the product of a prohibited relationship, or who had been involved in a prohibited relationship, or even a divorcee. The Kohain Gadol was restricted even further in his choice and could only marry a virgin.
Certain days of the year were also endowed with holiness: the Shabbos and other holidays. These days were meant to be sanctified by dressing differently, eating differently, and in general, behaving more spiritually than during the rest of the year.
Each of the holidays was given its own mitzvah, as a tool for receiving the unique spiritual influence associated with that day. The shofar is blown on Rosh Hashanah, we fast on Yom Kippur, the lulav and esrog are taken on Sukkos, etc.
Every Jew is also instructed to sanctify G-d's name, both in life and death. In life, we must live in a way that earns the admiration of the world. Profaning G-d's Name by acting immorally or improperly is a grave sin. In death, the Jew must be ready to sacrifice his life rather than denounce G-d or his belief in Judaism.
The Torah relates an incident involving a person who mocked the Torah and blasphemed G-d. The Torah considers blasphemy to be on par with assault and even murder. The understanding is that a person who disregards G-d, can easily be led to total disregard for his fellow man, too, leading to assault and the such. Accordingly, the Torah reserves the most severe forms of punishment for this offense.
"Do not desecrate My holy Name... " (Lev. 22:32)
The Chafetz Chaim was once on his way to the train station, when he was stopped by a fellow looking for a tenth man to join prayers at a mourner's home. Although the Rav had already prayed, and he was in a hurry to catch the train, he nonetheless joined the mourners.
Later, after missing the train, he explained to a family member, "Although I had good reasons not to join the prayer service, aside from the fact that I didn't even know the family, I was concerned they would feel some resentment against a rabbi who wouldn't help them. It was worth missing the train to avoid desecrating G-d's name."
Did You Know...
The students of Rabbi Akiva died in an epidemic for thirty-three days during the Omer. These days are marked as a period of mourning. Traditionally, Jews do not plan weddings during this time, although engagement parties are permitted, albeit without music. On Lag B'Omer, the thirty-third day, it is permitted to make a wedding, but not on the eve before Lag B'Omer.
When Lag B'Omer falls on Friday, however, it is permitted to make the wedding the evening before. A wedding that began on Lag B'Omer may continue into the evening. Some authorities permit music at a Sheva Brachos held after Lag B'Omer, since the wedding was conducted at a permissible time.
Different activities that were permitted to the rest of the nation were prohibited for him. For example, the kohain could not defile himself by coming into contact with a corpse of any person outside of his close family members. The Kohain Gadol (High Priest) was held to an even stricter standard and could not even contaminate himself for family members. An exception was made only for a corpse that had nobody else to take care of it. A reason for this prohibition is because a lifeless body is the antithesis of holiness, since holiness involves spiritual growth, and after death no further growth is possible.
The kohain was also limited (and still is) as to whom he could marry. He may not marry a woman who was the product of a prohibited relationship, or who had been involved in a prohibited relationship, or even a divorcee. The Kohain Gadol was restricted even further in his choice and could only marry a virgin.
Certain days of the year were also endowed with holiness: the Shabbos and other holidays. These days were meant to be sanctified by dressing differently, eating differently, and in general, behaving more spiritually than during the rest of the year.
Each of the holidays was given its own mitzvah, as a tool for receiving the unique spiritual influence associated with that day. The shofar is blown on Rosh Hashanah, we fast on Yom Kippur, the lulav and esrog are taken on Sukkos, etc.
Every Jew is also instructed to sanctify G-d's name, both in life and death. In life, we must live in a way that earns the admiration of the world. Profaning G-d's Name by acting immorally or improperly is a grave sin. In death, the Jew must be ready to sacrifice his life rather than denounce G-d or his belief in Judaism.
The Torah relates an incident involving a person who mocked the Torah and blasphemed G-d. The Torah considers blasphemy to be on par with assault and even murder. The understanding is that a person who disregards G-d, can easily be led to total disregard for his fellow man, too, leading to assault and the such. Accordingly, the Torah reserves the most severe forms of punishment for this offense.
"Do not desecrate My holy Name... " (Lev. 22:32)
The Chafetz Chaim was once on his way to the train station, when he was stopped by a fellow looking for a tenth man to join prayers at a mourner's home. Although the Rav had already prayed, and he was in a hurry to catch the train, he nonetheless joined the mourners.
Later, after missing the train, he explained to a family member, "Although I had good reasons not to join the prayer service, aside from the fact that I didn't even know the family, I was concerned they would feel some resentment against a rabbi who wouldn't help them. It was worth missing the train to avoid desecrating G-d's name."
Did You Know...
The students of Rabbi Akiva died in an epidemic for thirty-three days during the Omer. These days are marked as a period of mourning. Traditionally, Jews do not plan weddings during this time, although engagement parties are permitted, albeit without music. On Lag B'Omer, the thirty-third day, it is permitted to make a wedding, but not on the eve before Lag B'Omer.
When Lag B'Omer falls on Friday, however, it is permitted to make the wedding the evening before. A wedding that began on Lag B'Omer may continue into the evening. Some authorities permit music at a Sheva Brachos held after Lag B'Omer, since the wedding was conducted at a permissible time.
May 5, 2005
Parshas Kedoshim 5765
The mitzvah to "sanctify yourselves" is a bit difficult to define. The commentaries explain that in many ways the obligation to be holy actually begins where the other mitzvahs leave off.
The mitzvahs in general were meant to elevate a person's spiritual being by guiding his actions in accordance with G-d's will. However, no code of specific obligations is capable of covering every detail of the human condition.
There will always be "cracks" where a person's base instinct can slip through. Ramban (Nachmanides) says that a person could technically follow all the Torah's laws, and still remain a degenerate person, a "naval B'rshus haTorah". The Torah therefore commands the Jew to sanctify his life. "Holiness" means that one must exercise control over his physical and material desires. This does not mean that a person must practice an ascetic lifestyle, but rather that the physical and material desires must be elevated. It's not enough that a person's food fits the dietary kashrus specifications. How it is eaten must also conform to a higher standard. One must eat and drink with dignity and in moderation. (According to some authorities, this mitzvah precludes intoxication and gluttony.) Likewise, a person's speech must not merely be devoid of slander and other prohibited words. Even that which is permissible, should be spoken sparingly and in a dignified manner. Every action in life should be done in a manner befitting a "priestly people and a holy nation."
Many of the business-related and interpersonal laws are also discussed in this portion. Their juxtaposition to the commandment of being holy suggests another important insight into holiness. One might think that the concept of holiness is more directly related to the relationship between man and G-d. The Torah teaches that this is not so. One's social activities also affect his level of spirituality. One who is dishonest in business cannot achieve holiness either. Treating one's employees fairly and not spreading gossip are also a part of being holy, because they remind a person that his needs and desires do not precede those of another person.
"Do not take revenge nor bear a grudge..." (Lev. 19:18)
Rav Yisrael Salanter once delivered a sermon in Vilna, where he urged the people to improve their character failings. A certain individual felt the remarks were being directed to him, so he stood up and loudly berated Rav Yisrael in public. After he finished yelling, he stomped out of the synagogue, slamming the door behind him.
Rav Yisrael quickly ran after the fellow. When he reached him he told him gently, "I understand you are upset with me, but you must not go outside without a coat. It's freezing and you might catch cold!" The man was impressed with the Rav's sincerity, and when Rav Yisrael explained that he had not intended his remarks for any specific person, the man was placated.
Reishis Chachma quotes a wise man: "No person has ever insulted me more than once. Once I don't respond to the first insult, it's just not repeated."
Did You Know...
It is forbidden to crossbreed two different species of animals together. One may not even work with two species together, for example to plow together or to pull a coach together. Even prodding them on by shouting at them, if they are harnessed together, is prohibited. Riding in a coach led by two species is also not permitted. One may not tie two species together, even to prevent them from escaping. The same laws apply to different species of birds, too. Grafting different species of fruit trees is also not allowed, though the fruit produced from the graft is permitted.
The mitzvahs in general were meant to elevate a person's spiritual being by guiding his actions in accordance with G-d's will. However, no code of specific obligations is capable of covering every detail of the human condition.
There will always be "cracks" where a person's base instinct can slip through. Ramban (Nachmanides) says that a person could technically follow all the Torah's laws, and still remain a degenerate person, a "naval B'rshus haTorah". The Torah therefore commands the Jew to sanctify his life. "Holiness" means that one must exercise control over his physical and material desires. This does not mean that a person must practice an ascetic lifestyle, but rather that the physical and material desires must be elevated. It's not enough that a person's food fits the dietary kashrus specifications. How it is eaten must also conform to a higher standard. One must eat and drink with dignity and in moderation. (According to some authorities, this mitzvah precludes intoxication and gluttony.) Likewise, a person's speech must not merely be devoid of slander and other prohibited words. Even that which is permissible, should be spoken sparingly and in a dignified manner. Every action in life should be done in a manner befitting a "priestly people and a holy nation."
Many of the business-related and interpersonal laws are also discussed in this portion. Their juxtaposition to the commandment of being holy suggests another important insight into holiness. One might think that the concept of holiness is more directly related to the relationship between man and G-d. The Torah teaches that this is not so. One's social activities also affect his level of spirituality. One who is dishonest in business cannot achieve holiness either. Treating one's employees fairly and not spreading gossip are also a part of being holy, because they remind a person that his needs and desires do not precede those of another person.
"Do not take revenge nor bear a grudge..." (Lev. 19:18)
Rav Yisrael Salanter once delivered a sermon in Vilna, where he urged the people to improve their character failings. A certain individual felt the remarks were being directed to him, so he stood up and loudly berated Rav Yisrael in public. After he finished yelling, he stomped out of the synagogue, slamming the door behind him.
Rav Yisrael quickly ran after the fellow. When he reached him he told him gently, "I understand you are upset with me, but you must not go outside without a coat. It's freezing and you might catch cold!" The man was impressed with the Rav's sincerity, and when Rav Yisrael explained that he had not intended his remarks for any specific person, the man was placated.
Reishis Chachma quotes a wise man: "No person has ever insulted me more than once. Once I don't respond to the first insult, it's just not repeated."
Did You Know...
It is forbidden to crossbreed two different species of animals together. One may not even work with two species together, for example to plow together or to pull a coach together. Even prodding them on by shouting at them, if they are harnessed together, is prohibited. Riding in a coach led by two species is also not permitted. One may not tie two species together, even to prevent them from escaping. The same laws apply to different species of birds, too. Grafting different species of fruit trees is also not allowed, though the fruit produced from the graft is permitted.
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