Day: May 17, 2024

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By Rabbi Shloimie Lindenbaum

אמר אל הכהנים בני אהרן ואמרת אלהם (פרק כא פסוק א)

The Parsha begins with an instruction to Moshe to tell the Kohanim the laws that pertain to them, “tell the Kohanim and you should say to them.” Rashi tells us that the doubled command of telling the Kohanim is an implied instruction that the older Kohanim take responsibility that the younger, minor Kohanim follow the laws as well. R’ Moshe Feinstein asks, how do you see that they are responsible for the younger Kohanim, the pasuk merely reiterated the command to the elders twice? R’ Moshe explains that to properly influence children it is not enough to simply tell them what to do. Many times, adults can tell children how difficult it is to keep Torah and mitzvos and that we must persevere and keep them anyway. This gives the children a negative attitude towards Torah and mitzvos and if they don’t feel as ambitious as their instructors they will give up before they start. Rather, to direct children properly, the adults must show how precious and beloved Torah and mitzvos are to them. When we feel that the Torah is our life and therefore it is not challenging to keep, that will influence our children to follow in the Torah way. This explains the two statements to the older Kohanim. One was to do the mitzvos, and the second was to love the mitzvos and do them in a way that shows their love for them. Through this, the younger Kohanim will want to follow in those footsteps, and they will, of their own accord, perform the mitzvos properly.

איש…אשר יהיה בו מום לא יקרב…כי כל איש אשר בו מום לא יקרב (פרק כא פסוק יז-יח)

The Torah says, “any man that will have a blemish cannot come near to offer the food of Hashem [sacrifices] because any man who has a blemish shall not approach.” The pasuk is trying to give a reason for the law, but seemingly just repeats itself. How are we to understand this as a reason? The Meshech Chochma explains that the service of sacrifices is something that our intellect cannot fully grasp. It is a group of laws that contains tremendous significance, which can only be truly understood by Hashem. Therefore, there may have been Kohanim who did the service but were not convinced of it. Perhaps they questioned its significance and its reality at all as a service of Hashem. This would be a big problem because it would be improper to achieve atonement through someone who is skeptical of the process. Hashem, who does know each Kohen’s innermost thoughts, would not reveal the sinners, because that is considered Lashon Hara (gossip) by publicly declaring their guilt. Rather, Hashem arranges that those Kohanim develop a blemish, which disqualifies their service for other reasons. This is the true reason for the Torah dismissing blemished Kohanim, but to cover up for the sinners, the Torah disqualifies any Kohen that has a blemish, even if they were born with it. This is the explanation of our pasuk, “any man that will have a blemish”, that they develop one later because of their evil thoughts, “cannot come near…because any man that has a blemish…”, even a natural one from birth, and thereby the identity of the sinners will remain confidential.

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By Rabbi Naftoly Bier, Rosh Kollel

A world-renowned scientist has discovered many medicines that have helped many; but he hasn’t actualized his complete potential. There is a sanitation worker who is well-known to judiciously ensure that not one piece of litter is left on the street. Who should one admire?

The Torah teaches us that if one brings a ,קרבן sacrifice to Hashem, thereby dedicating his life to the Almighty, if there is a specified blemish it would render the sacrifice as unacceptable. This despite the fact that one owns an ox that is corpulent, healthy, and worth a thousand dollars compared to the perfect ox whose value is half.

If a כהן , priest who is the paragon of spiritual development but unfortunately has a physical blemish, he is prohibited from being the agent to engage in the sacrificial process.

Why? I want to express my love and subservience by dedicating my most valuable object! I want the priest who is a spiritual “giant” to bring me closer to Hashem!

HaRav Nosson Wachtfogel זצ“ל , former Mashgiach of Beth Medrash Govoha, quoted the פסוק , verse in האזינו , Deuteronomy 32:4, “ הצור תמים פעלו ”, “The Rock (Hashem) – His work is perfect.” The fundamental quality of the Creator is perfection. Consequently, we humans who are created with the gift to emulate Him, our life focus is to recognize that one has to aspire to attain perfection. This idea is indoctrinated by the Torah by requiring the central dynamic of perfection in our service to Hashem.

The profound lesson is that every human is unique and invaluable, some have more intelligence, health, strength, innate sensitivity… our goal is to utilize our G-d given potential. Once we start comparing, once we seek adulation for being the best; we have abrogated our G-d given mission. Yes, “our” sanitation worker deserves more accolades than the scientist! The Jew who strives to learn as much as they can is greater than a wise, intellectual Torah scholar who doesn’t use their abilities to the maximum.

The משנה, Chapter of Our Fathers (4:1) teaches us, “Who is wise, one who learns from all.. who is wealthy, one who is appreciative of what they have…” Ben Zoma is teaching; define oneself by your internal self, not by external comparison.

How does one achieve this? 4:2 בן עזאי taught, “One should run to perform a minor ‘mitzvah’ as a major one…” Why the word “run”, why not say, “dedicate” oneself equally to all mitzvos?

Ben Zoma is teaching us that the fundamental that ensures a person’s success in עבודת ה‘ב is one’s initial attitude and conduct. If one enthusiastically, relentlessly pursues the objective, it is considered as if the action is completed; for it’s this attitude that defines and ensures its success. (הרב ירוחים לבוביץ זצ“ל)

The רא“ש in אורחות חיים paragraph 49 writes, אל תאחר לרוץ אל בית התפלה“ ”, “Do not tarry to run to the House of Worship”. We are emphatically being taught that there are two components to one’s spiritual development, to bringing oneself close to Hashem. One we must with the greatest energy “run” to fulfill our obligations; secondly, we must do it at the earliest possible time without any delay. The first is a behavioral component (מצוה גוררת מצוה), the latter an intellectual, emotional commitment (שכר מצוה מצוה ). (ע‘ רבינו יונה)

רבינו יונה explains that the ideas of 1) מצוה גוררת מצוה, and 2) שכר מצוה, מצוה are two distinct approaches to develop a spiritual personality.

Firstly, it states, to be diligent and vigilant in the same manner when performing any Mitzvah, no matter their level of importance, when one does a mitzvah, one’s focus should be that one is following Hashem’s directions, inconsequential of the degree of magnitude. When one conducts oneself with complete subservience to Hashem; due to repetitive action, one will naturally strive to diligently and enthusiastically serve Hashem, even if the Mitzvah is difficult to perform. One’s essential, innate drive is to do His will!

What is meant by “the reward of a mitzvah is a mitzvah”, is a gift from Hashem. If one truly, enthusiastically, unequivocally, and relentlessly commits oneself to carry out Hashem’s will, one is gifted by Hashem that He will facilitate its actualization. Rabbeinu Yonah teaches that one’s בחירה, free will, is not a moment-to-moment decision making process, but rather the only choice one is granted is to, with full unadulterated clarity and emotion, declare one’s desire to embark on a specific journey.

By acting in such a manner, one in effect negates one’s self-absorption and self-interests, thereby imbuing in oneself a life of subservience to Hashem, where one strives to be the “perfect” person one has been empowered to be.

Timeliness, vibrancy, selfless dedication, the disallowance of self-aggrandizement are all the foundation of a true ‘.עבד ה