Commentary by Rabbi Ephraim Nisenbaum
In the times of the Temple, the Yom Kippur service was quite detailed. The high point of the day was when the Kohain Gadol (High Priest) entered the Holy of Holies, a place in the Temple where no other person was allowed to enter the rest of the year. There he would offer special offerings. Although usually the Kohain Gadol would wear eight vestments, before entering the Holy of Holies he would wear only four simple garments made of white linen. It is customary today to wear a white kittel (robe) on Yom Kippur, to recall the Kohain Gadol’s service.
Part of the service also involved taking two goats, of which one was sacrificed in the Temple, 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.
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 rests in its blood. By eating blood a person ingests pure “animalism”, something that must 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.
In the second portion of Kedoshim, the Torah discusses many of the interpersonal related laws. Speaking slander about another person, taking revenge, and even bearing a grudge, are all prohibited. Many of the business-related laws are also discussed in this portion. The juxtaposition of these laws to the commandment of being holy suggests an 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 remiss in his interpersonal dealings cannot achieve holiness either. Acting fairly and honestly in business and in all one’s dealings is part of being a holy person because it reminds us that one is always before G-d, and we must behave accordingly.
“...You shall love your neighbor as yourself...” (Lev. 19:18)
A student of Rav Chatzkel Levenstein approached him with a query. He was seeing a potential marriage partner. “I’ve heard wonderful things about her,” he said, “But I’m concerned by the fact that she is somewhat self-centered.”
Rav Chatzkel replied, “That is truly wonderful!”
The young man looked confused.
“Let me explain,” the Rav said. “If the young woman has excellent character besides this trait, she will make a wonderful wife and mother. As an unmarried woman she is primarily concerned about herself, but once she marries, her 'me' will expand to include her husband, and she will be equally concerned about him. Once she has children, her concern will expand even more as they will also become part of her. What more could you look for in a woman?”
Did You Know...
It is prohibited to do something that could cause others to sin. An example of this is giving or selling a fellow Jew non-kosher food to eat. Although the Torah prohibition only applies if the person cannot easily get the food elsewhere, the Rabbis prohibited it in all instances.
The Talmud even prohibits lending another person money without witnesses, or at least a signed IOU, as the borrower might forget to pay, willfully or accidentally, and thus transgress the prohibition of stealing. Some authorities permit lending to a friend without witnesses, but preferably this should be avoided. (Incidentally, forgiving the loan may not help to remove the prohibition of causing another to sin, since at the time of the loan it was not yet forgiven.)
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April 26, 2007
April 19, 2007
Parshas Tazria-Metzora 5767
Commentary by Rabbi Ephraim Nisenbaum
The Torah discusses the different laws of spiritual contamination and their purification. One type of contamination comes as a result of childbirth. Although bringing a new life with an untarnished soul into the world is actually the highest expression of holiness and sanctity, the mother herself becomes impure. She must go through a purification process, lasting forty days upon the birth of a male, and eighty days upon the birth of a female. After that, she brings two sacrifices to the Temple, a burnt offering and a sin offering. Only then is she allowed to enter the Temple.
The Torah also discusses the nature of the tzara’as disease, its contamination, and the purification process. Tzara’as is a type of skin ailment that comes as punishment for various sins, most notably lashon hara and arrogance. The metzora was isolated from the rest of the community, outside of the camp. Because one who speaks lashon hara shows he cannot interact properly with others, he must be isolated from the rest of society.
In the purification process, the kohen prepared two birds, a piece of cedar wood, a piece of crimson-dyed wool, and a clump of a low-growing plant. Each of the needed materials symbolized 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 primary cause of tzara’as. The cedar wood, a very tall tree, is a reminder of the speaker’s arrogance. 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 two other types of tzara’as, one that affects the person’s clothing another that affects the stones of one’s house. This condition, if it spreads, could result in having to tear down the entire house. These types of tzara’as, too, are meant as ways 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. If this did not succeed in arousing the person to improve his 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 impress upon us the severity of lashon hara, and the importance of using one’s tongue properly and constructively.
...and the person being purified shall take two live, clean birds... (Lev. 14:4)
Rav Itzele Peterberger was once relating an incident that had occurred in his city to his Rebbe, Rav Yisrael Salanter. Rav Yisrael stopped his disciple and asked, “Does this story have any practical relevance to you?” Rav Itzele answered that it did, and he proceeded to explain how it affected him.
Rav Yisrael put his hand on his student’s hand and reassured him, “You don’t have to explain anything to me, as I surely believe you. I just wanted to make sure that this discussion was not merely needless chatter.”
Did You Know...
Any speech that could lead to negative gossip or ill will between people is prohibited, even if it is not negative. This is called avak lashon hara--the residue of gossip.
For example, praising a person’s merchandise in front of his competitor is prohibited, as it may lead to saying something derogatory.
Similarly, praising a person excessively will often lead to pointing out that person’s flaws. Praising a person’s generosity in front of his or her spouse could lead to an argument between the couple, and should be avoided.
Relating somebody’s secret is also prohibited, since the person will be resentful that his secret has been revealed.
The Torah discusses the different laws of spiritual contamination and their purification. One type of contamination comes as a result of childbirth. Although bringing a new life with an untarnished soul into the world is actually the highest expression of holiness and sanctity, the mother herself becomes impure. She must go through a purification process, lasting forty days upon the birth of a male, and eighty days upon the birth of a female. After that, she brings two sacrifices to the Temple, a burnt offering and a sin offering. Only then is she allowed to enter the Temple.
The Torah also discusses the nature of the tzara’as disease, its contamination, and the purification process. Tzara’as is a type of skin ailment that comes as punishment for various sins, most notably lashon hara and arrogance. The metzora was isolated from the rest of the community, outside of the camp. Because one who speaks lashon hara shows he cannot interact properly with others, he must be isolated from the rest of society.
In the purification process, the kohen prepared two birds, a piece of cedar wood, a piece of crimson-dyed wool, and a clump of a low-growing plant. Each of the needed materials symbolized 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 primary cause of tzara’as. The cedar wood, a very tall tree, is a reminder of the speaker’s arrogance. 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 two other types of tzara’as, one that affects the person’s clothing another that affects the stones of one’s house. This condition, if it spreads, could result in having to tear down the entire house. These types of tzara’as, too, are meant as ways 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. If this did not succeed in arousing the person to improve his 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 impress upon us the severity of lashon hara, and the importance of using one’s tongue properly and constructively.
...and the person being purified shall take two live, clean birds... (Lev. 14:4)
Rav Itzele Peterberger was once relating an incident that had occurred in his city to his Rebbe, Rav Yisrael Salanter. Rav Yisrael stopped his disciple and asked, “Does this story have any practical relevance to you?” Rav Itzele answered that it did, and he proceeded to explain how it affected him.
Rav Yisrael put his hand on his student’s hand and reassured him, “You don’t have to explain anything to me, as I surely believe you. I just wanted to make sure that this discussion was not merely needless chatter.”
Did You Know...
Any speech that could lead to negative gossip or ill will between people is prohibited, even if it is not negative. This is called avak lashon hara--the residue of gossip.
For example, praising a person’s merchandise in front of his competitor is prohibited, as it may lead to saying something derogatory.
Similarly, praising a person excessively will often lead to pointing out that person’s flaws. Praising a person’s generosity in front of his or her spouse could lead to an argument between the couple, and should be avoided.
Relating somebody’s secret is also prohibited, since the person will be resentful that his secret has been revealed.
April 12, 2007
Parshas Sh'mini 5767
Commentary by Rabbi Ephraim Nisenbaum
The inauguration of the Tabernacle occurred on the first day of the month of Nisan. Aharon the High Priest and his sons were commanded to bring sacrifices, after which G-d’s presence would be revealed to the people.
The sacrifices were brought and a fire descended from Heaven and consumed the sacrifices from atop the alter. This signified that the people had been forgiven for the sin of the golden calf and it was cause for great celebration.
Unfortunately, though, the joy did not last long. Aharon’s two oldest sons, Nadav and Avihu, brought their own pans of fire and incense to the altar, without being commanded to do so. A fire suddenly descended from Heaven and struck Nadav and Avihu dead. Aharon accepted the tragedy in silence and did not complain about G-d’s harsh decree.
The Torah doesn’t really explain why the sin was considered so serious an offense as to be deserving of death. Some commentaries explain that they did not first confer with Moshe before bringing their own fire. Although they may have had valid reasons for bringing it, since it was without instruction, it was considered an affront to Moshe’s authority. This was especially true considering that the inauguration was supposed to complete the atonement for the golden calf, which had also been made without prior permission.
Immediately following Aharon’s tragedy G-d instructed Aharon that the kohanim (priests) were not allowed to do their service while under the influence of any intoxicating beverage. The Torah considers this to be a profanity of that which is holy. This is the only instance we find G-d speaking to Aharon alone. The Rabbis see this as a reward for not complaining about his sons’ death.
Many of the laws of kashrus, the dietary laws, are also discussed. Only land animals that chew their cud and have split hooves may be eaten. Marine animals must have both fins and scales. The Torah lists certain birds that may not be eaten. Although the Torah does not specify any physical characteristics, birds of prey are all prohibited. No reptiles or creeping animals may be eaten, except for certain types of grasshoppers.
Though no reason is offered for the laws of kosher, the Torah explains that a Jew must sanctify his physical being. The non-kosher species of animals somehow contaminate the Jewish soul and clog his “spiritual arteries,” and thus must be avoided by Jews.
...do not defile yourselves through them (non-kosher foods), for you will become contaminated with them… (Lev. 11:43)
A secular Jew attended a seminar, and was convinced of G-d’s existence and the Torah’s authority. Yet he felt that he was too entrenched in his ways to make changes. He told the rabbi he would be willing to accept one mitzvah completely upon himself.
The rabbi was at a loss how to advise him. Should he encourage Shabbos observance, since it is a cornerstone of faith? Torah study, which is equivalent to all the mitzvos? He asked Rav Elazar Schach how he should advise the man.
Rav Schach immediately said he should accept the dietary laws. Although keeping kosher may not be the most important mitzvah, non-kosher food contaminates one’s soul making it difficult to connect with G-d. Rav Schach felt that keeping kosher would allow the person to make further changes later.
Did You Know...
The Talmud says that it is unhealthy to eat meat or fowl together with fish. It is permissible, however, to cook fish in a meat pot, even if it had just been used for meat, and vice versa.
One may eat meat and fish at the same meal, but it is customary to eat and drink something, besides water, between them, to wash out one’s mouth from the other type of food. Some people have the custom to wash their finger tips between eating meat and fish.
Some authorities also prohibit eating milk together with fish, although this is not the generally accepted custom.
The inauguration of the Tabernacle occurred on the first day of the month of Nisan. Aharon the High Priest and his sons were commanded to bring sacrifices, after which G-d’s presence would be revealed to the people.
The sacrifices were brought and a fire descended from Heaven and consumed the sacrifices from atop the alter. This signified that the people had been forgiven for the sin of the golden calf and it was cause for great celebration.
Unfortunately, though, the joy did not last long. Aharon’s two oldest sons, Nadav and Avihu, brought their own pans of fire and incense to the altar, without being commanded to do so. A fire suddenly descended from Heaven and struck Nadav and Avihu dead. Aharon accepted the tragedy in silence and did not complain about G-d’s harsh decree.
The Torah doesn’t really explain why the sin was considered so serious an offense as to be deserving of death. Some commentaries explain that they did not first confer with Moshe before bringing their own fire. Although they may have had valid reasons for bringing it, since it was without instruction, it was considered an affront to Moshe’s authority. This was especially true considering that the inauguration was supposed to complete the atonement for the golden calf, which had also been made without prior permission.
Immediately following Aharon’s tragedy G-d instructed Aharon that the kohanim (priests) were not allowed to do their service while under the influence of any intoxicating beverage. The Torah considers this to be a profanity of that which is holy. This is the only instance we find G-d speaking to Aharon alone. The Rabbis see this as a reward for not complaining about his sons’ death.
Many of the laws of kashrus, the dietary laws, are also discussed. Only land animals that chew their cud and have split hooves may be eaten. Marine animals must have both fins and scales. The Torah lists certain birds that may not be eaten. Although the Torah does not specify any physical characteristics, birds of prey are all prohibited. No reptiles or creeping animals may be eaten, except for certain types of grasshoppers.
Though no reason is offered for the laws of kosher, the Torah explains that a Jew must sanctify his physical being. The non-kosher species of animals somehow contaminate the Jewish soul and clog his “spiritual arteries,” and thus must be avoided by Jews.
...do not defile yourselves through them (non-kosher foods), for you will become contaminated with them… (Lev. 11:43)
A secular Jew attended a seminar, and was convinced of G-d’s existence and the Torah’s authority. Yet he felt that he was too entrenched in his ways to make changes. He told the rabbi he would be willing to accept one mitzvah completely upon himself.
The rabbi was at a loss how to advise him. Should he encourage Shabbos observance, since it is a cornerstone of faith? Torah study, which is equivalent to all the mitzvos? He asked Rav Elazar Schach how he should advise the man.
Rav Schach immediately said he should accept the dietary laws. Although keeping kosher may not be the most important mitzvah, non-kosher food contaminates one’s soul making it difficult to connect with G-d. Rav Schach felt that keeping kosher would allow the person to make further changes later.
Did You Know...
The Talmud says that it is unhealthy to eat meat or fowl together with fish. It is permissible, however, to cook fish in a meat pot, even if it had just been used for meat, and vice versa.
One may eat meat and fish at the same meal, but it is customary to eat and drink something, besides water, between them, to wash out one’s mouth from the other type of food. Some people have the custom to wash their finger tips between eating meat and fish.
Some authorities also prohibit eating milk together with fish, although this is not the generally accepted custom.
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