Author: Kollel of Greater Boston

By Rabbi Shloimie Lindenbaum

ועשה הכהן אחד לחטאת…מאשר חטא על הנפש (פרק ו פסוק יא)

When a person decides to be a נזיר they are not allowed to drink wine, cut their hair, or become impure
by coming into contact with a dead person. If there is an uncontrollable situation in which they become
impure then they must bring a sin-offering because of their sin. Rashi quotes an opinion that the sin that
the sacrifice is atoning for is “ציער עצמו מן היין”- he pained himself [by restraining] from wine. The Kli
Yakar asks, if that is the sin, then why only bring an offering after becoming impure? Every נזיר commits
this crime? He answers that the sin is not merely that the נזיר didn’t drink wine, rather that he pained
himself in the process. Once he was serving Hashem in this way of abstinence he should have done it
happily. Had he been happy and satisfied with his way of life as a נזיר, he certainly would have been
more careful and not allowed himself to become impure. Therefore, only after becoming impure do we
see that he wasn’t observing his נזירות with total happiness and excitement and his paining himself is
considered sinful. Only now he must bring a sin offering for not serving Hashem with joy.

פר אחד בן בקר איל אחד כבש אחד בן שנתו לעולה (פרק ז פסוק כא)

The Torah describes at length how the נשיא of every שבט brought קרבנות as a way of initiating the משכן.
They each brought one bull, one ram, and one lamb. Rashi explains that the bull corresponds to
Avraham who slaughtered a calf in serving the angels who came to his tent and the ram represents
Yitzchak who had a ram brought in his place by the עקידה. Yaakov is signified by the lamb because he
separated lambs when serving Lavan and tending to his flocks. The bull and ram are understandable,
because Avraham’s serving guests with a calf was the prime example of his מדת החסד which was his
overriding מדה, and Yitzchak’s willingness to sacrifice himself was a monumental moment in our history.
The lamb, however, is strange- why is Yaakov signified by his service to Lavan as a shepherd? R’ Elya
Boruch Finkel says that we see from here that Yaakov attained his ultimate level as a צדיק by being
honest with Lavan’s money. Although he had opportunities to justify crooked behavior, he did not veer
from the path of absolute truth. This מדה brought him to his perfection, as is implied by the רמב"ם who
only refers to Yaakov as Yaakov the צדיק in reference to his serving Lavan honestly. This is why the
נשיאים brought lambs to signify Yaakov at his highest level.

By Rabbi Naftoly Bier

In this week’s portion, we are introduced to the נזיר, Nazirite, a person who dedicates themselves to elevating their spiritual sensitivity and steadfastness. Chazal teach us that the Torah equates this period of one’s life to the lofty status of the כהן גדול, the High Priest!
The גמרא נדרים ט’י, the Talmud Nedarim 9b relates to us a fascinating story. “One time a Nazir came to the בית המקדש, Holy Temple, and I (Shimon HaTzaddik) saw that he had beautiful eyes, was handsome and beautiful hair arranged in curls. I asked him, ‘Why did you become a Nazir? After all, at the close of your cycle of being a Nazir, you must shave off all of your hair. Why would you destroy it?’
“The shepherd answered me, ‘I was drawing water from a well and I looked at my reflection and immediately (due to my extraordinary handsomeness) my evil inclination quickly overcame me and sought to expel me from a spiritual lifestyle into a hedonistic, lustful world!
“‘I said to myself: Wicked one, why pride yourself in a world that is not yours? One day you (physical body) will be food for the worms and maggots in your grave. I immediately vowed to become a Nazir, thereby making it imperative that I shave my hair!’
“Rav Shimon HaTzaddik immediately arose, kissed him and exclaimed, ‘My son, may there be many more like you, you being the exemplar of a true nazir.’”
There are questions:
1. If the man was worried about his beautiful hair, why didn’t he immediately shave it; why wait another thirty days, the smallest period of being a Nazir?
2. Why did he speak to himself in second person?
A Nazir has to observe three conditions: 1) not to eat or drink any product of a grape, 2) not to shave or take a haircut, 3) not to become טמא, a state of spiritual imperfection, by coming in contact with any corpse, even one’s closest relatives.
What draws a person away from intellectual acuity and on the contrary arouses one’s desires is wine; therefore to instill a new focus on life’s goals, the Torah instructs the Nazir to abstain from all grape products, in this maner one’s focus is completely changed. One’s need for defining oneself by physical appearance is mitigated by letting one’s hair grow “wildly”. Lastly, by not coming in contact with a corpse, according to the משך חכמה one protects oneself from being in a state of melancholy; according to others, it prevents one from losing the expansive spiritual stature that the acquired due to coming in contact with their mortality, thereby causing one to focus on one’s physical limitations.
The question one can ask: isn’t the person going to either way be despondent due to the loss of a beloved relative, so why preclude the nazir from coming in contact with the deceased?
In life one can be motivated by either the awesome responsibility to follow Hashem’s rules, in order to benefit from Hashem’s beneficience or to subjugate their entire being to the will of Hashem. I don’t do it because I have to, but rather I do it for that is “me”, my essence, my reason for existence – it’s my inner drive from within! (פנימיות)
This idea is the fundamental underpinning of spiritual growth. Just by cutting off one’s hair at a time of great inspiration will not define the person’s essence; on the contrary, it could be but a fleeting moment of impulsive emotional stimulation. To create a reality of change necessitates time, thought, and active dedication to effect true change.
In order to truly galvanize oneself to enable for this process to be actualized one has to objectively view what one can aspire for, despite all of one’s biased opinions regarding their abilities. Yes, one has to declare in second person, “you” can accomplish great strides, you can dedicate yourself to an honest, selfless journey of spiritual development. Transcend your self-absorption and declare this world, my life, isn’t about me, it’s about totally forming a dynamic that “I only exist as an essential part of Hashem’s universe.”
Only by creating this dynamic, will one be gifted that Hashem will become a silent partner in actualizing this potential, for when one declares, I am for Him, He therefore will be there for me! This is why the Nazir is equated with the status of the כהן גדול, the High Priest, having attained a lofty level of unequivocal commitment. In a state of invigorated spirituality, one can focus totally on their objective.

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By Rabbi Naftoly Bier

The Medrash Rus, רות רבה ב:טו, says, “אמר רב זעירא, (this מגילה scroll has no mention of what is prohibited, what is permitted…) it is written to teach us the ‘great reward for those who are involved in kindness.’”
Another Medrash, ילקוט רות תקצ”ד, teaches: we read מגילת רות on Shavuos, the time of the giving of the Torah to teach that one can only acquire Torah though pain, poverty… and adversity.”
“The beginning of the Torah is chesed, the middle and the end”; the foundation and essence of all of Torah is chesed. The רמב”ם, Maimonides, explains that there are three distinct ideas: צדקה ,צדק, and חסד.b צדק (Tzedek) is repaying another according to the accepted norm; צדקה is not what is demanded from one, but rather what a person views as obligatory (ex: when seing a person suffering, one’s emotions evoke one to help, placating one’s “pain”). חסד, Chesed, transcends one’s emotions and intellect of obligation; but rather is the essence of an exemplary person… “I am here to constantly altruistically benefit others.”
True spirituality, true human greatness is attained only when one transcends all of one’s personal interest; this being the true definition of חסד, chesed.
When we read the story of Rus, we are struck by the initial hardships of hunger, the death of Naomi’s husband and two sons; the poverty that Naomi and her former daughter-in-law Rus suffered and the startling sequence of events of how בועז, Boaz, a revered, respected leader of Klal Yisroel marries Rus, a convert. From this union came the Davidic dynasty and eventually Moshiach, who will possess superior qualities that will enable him to bring humanity to the unequivocal truth of the existence of Hashem and the type of life we have to lead.
Adversity. Pain. Death. Embarrassment. The precursors of human nobility, morality, and royalty. One develops an acute sense of other people’s trials and tribulations when they endure the same. One recognizes the need to always be ready to selflessly absorb another’s needs and to accordingly assist them or elevate their spirits.
The daughters of לוט, Lot, who thought the world was destroyed when they witnessed the destruction of Sodom and Gemorah, impregnated themselves from their father despite the emotional distress involved. Why? To ensure the existence of G-d‘s world.
This trait of unadulterated selflessness for others was genetically part of Rus. In order for its development, she endured much, developing remarkable empathy, leaving hehind her royal family, to protect and inspire her destitute, broken-hearted former mother-in-law; despite the fact that she would be an impoverished and lonely foreigner in a new land. Of all the women living in Eretz Yisroel, she is chosen by Hashem to be the progenitor of the royal family!
Her husband, בועז, Boaz, is an exemplar of chesed who established a paradigm of enabling all to develop an internal sense of importance and dignity. In chapter 2:4, Boaz greets the workers on his farm, “ה’ עמכם, Hashem should be with you.” Until that point, due to the holiness of the name of Hashem, no one would contemplate using it in a greeting, degrading it by articulating it in mundane conversation. Boaz, who recognized at that time that a sense of true human dignity had been greatly diminished, instituted a dynamic wherein everyone would be aware of their inner connection to Hashem, thereby feeling the responsibility to emulate Hashem by treating all with respect no matter who they are.
This sense of being constantly cognizant of the dignity of every person is what motivated Boaz to initially recognize the superior qualities of Rus. On the eventful night when she went to his dwelling, he didn’t become angry but rather escorted her home in order to protect her – at the expense of his stature – and even took the time to prepare a meal for Naomi. Chesed! When Rus gave birth, she magnanimously allowed Naomi to nurse him! Chesed!
Rav Akiva in his youth declared, “If I meet a Torah scholar I would bite him like a donkey.” רבינו תם explains that in his earlier youth when he wasn’t proficient in Torah knowledge, he felt that those who were, condescendingly looked down upon those who were lacking. He couldn’t process how it is possible that every human is not treated with utmost dignity, no matter who they are! Chesed has no bounds! Everyone human is to be treated as if they are the whole purpose of creation. Tragically, 24,000 of Rav Akiva’s students passed away due to not absorbing their teacher’s mode of behavior, the essence of Torah and the essence of the story of Rus.
In these difficult times, may we gain Hashem’s mercy by recognizing the nobility of all His people.

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By Rabbi Shloimie Lindenbaum

אך את מטה לוי לא תפקד וגו’ בתוך בני ישראל (פרק א פסוק מט)

Hashem commands Moshe to count the entire Jewish nation but specifies that Levi should have their own separate counting. This is reiterated two more times, emphasizing that the Levites should not be included in the general census. Rashi explains that the reason for their separation is because there would be a decree in the future that everyone above 20 who was included in the count would need to die in the desert and Hashem did not want Levi to be included in that. The Medrash clarifies that even though Levi would not sin together with the rest of the Jews, had they been counted with them, they would have died with them. R’ Chaim Shmulevitz sees from here that there is a unique power to a כלל, a group. When one is part of a group, they are included with them for good or for bad, even if they did not act in the same way as the rest of the group. He explains this concept; a group is considered a new entity unto itself, not just many people together. Therefore, decisions about the group apply to the entire entity. By the Leviim we find that their inclusion would have been detrimental, but we find this concept in a positive way as well. Before we received the Torah it says, “And he, Yisroel, camped opposite the mountain”. Rashi comments that the singular description of Yisroel is because at that point we were as “one man with one heart”. The Ohr Hachaim explains that this was a necessary step before receiving the Torah. We needed to unite as one nation, with complete solidarity, to turn into one entity of Yisroel, to receive the Torah. Only through that total unity were we able to accept the yoke of Torah on ourselves, and only with that unity can we continue to keep it.

מגילת רות

Many reasons are given as to why Megillas Rus is read on Shavuos. The שערי תשובה says it is because Dovid was born and died on Shavuos, and Megillas Rus details his lineage. The מגן אברהם says that it is to teach us that the way in which to truly acquire Torah is through difficulty. R’ Elya Boruch Finkel expounds on the מגן אברהם; we see that Rus had a very difficult life. She left her royal life in Moav to live in poverty amongst a foreign nation. She had little hope for getting married again, because the law that permitted her to convert was mostly unknown. All these difficulties, however, ended up fading away, she married Boaz, a great Torah scholar, and eventually lived to see her descendants reign as kings over the Jewish nation. This reminds us that while the beginning of observing and learning the Torah may be difficult, through persevering we can merit true greatness and closeness to Hashem.

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By Rabbi Naftoly Bier

The Torah in this week’s portion details at great length the census of the Jewish people; how many were in each tribe. In the second chapter, the Torah commands how the Jewish people encamped around the משכן, Tabernacle. There were four divisions in each direction, comprising of three tribes.
There is extensive commentary on the significance of where each tribe was placed and the reason for these interrelationships between the three.
Both in Chapter 1:46 and Chapter 2:32, the Torah tells us the sum total of the twelve tribes. Why the repetition? Why in Chapter 2 does the Torah find it necessary to once again report the population of each tribe- we know it already? Secondly, we can add the numbers of each camp ourselves; why does the Torah need to?
The Ramban teaches that משה רבינו and אהרן הכהן met every one of the 603,550 members; asking their name – a person’s name was divinely inspired as the instruction of what they have to accomplish (ספורנו, Sforno) – and blessing them. They were in effect demonsrating to every person their unique individuality as part of Klal Yisroel. First each tribe was counted to inculcate in each member the special mission of their group. When the camps were assigned, a new dynamic was created, one where the three tribes were merged into a singular unit, thereby gaining a new purpose.
There is a profound lesson. In order for a person to truly actualize their potential, one is required to comprehend their purpose; what they have to acomplish for the greater good of all. This idea is at the same time both ennobling and creates a dynamic where one can be successful.
When a person is sincerely aware of their purpose and relentlessly devotes oneself to its fruition; it in effect creates self-control in a person. We are all created with positive traits and traits that we have to deveop for the good of all. This is one of the most difficult exercises of life. It is almost impossible to succeed unless one has control of one’s everyday living experience. When one embarks on a life journey of complete awareness and dedication, one has the tools to transpose. On the first night of Pesach, when we try to ascend into a world of spirituality, the “exercise” is called סדר, Seder. For one must be completely focused, taking step by step to reach the goal.
Success demands order… timeliness, sequence, tidiness, and organization. Timeliness is the fundamental entity that is the manifestation of one’s complete dedication to not only one’s aspirations, but to society as a whole. By obligating oneself to judiciously and timely use the talents benefacted by Hashem, one in turn will respect another’s time. Moreso, the responsibility engendered by a sense of timeliness creates a perpectiveof how one’s actions affect another’s “precious time”.
Tidiness: if one is to develop a constant sensitivity to one’s mission and environment, then it would be an oxymoron if one didn’t treat everything with respect. The Alter of Kelm זצ”ל once lambasted his pupils for placing his chair two inches away from its proper place! While it seems so insignificant to us, to him it was a major flaw of one’s fundamentals.
Sequence: in life one has to proceed one step at a time, never straining oneself to achieve a level in its improper time. The Torah prohibits a Levite to take the chore of another Levite different than his appointed task with the punishment of death. Why? For every person has to abide by their given task! Very often, dissension and divisiveness are caused by people involving themselves in the domain of others.
Organization: Rav Chaim Shmulevitz זצ”ל, whose dedication to Torah study was legendary, was once observed how he ate a large radish. He initially cut the radish into many small pieces, poured salt on it, and then placed a plate above the plate of radish pieces and shook it. Yes, he could have just bitten out of the radish piece by piece, but that’s a detriment to being in perfect control of one’s daily living.
As we prepare for מתן תורה, the celebration of receiving the Torah, we remember the Torah’s admonition to the Jewish people. In פ’ יתרו יט:יב, it states “And you shall make a boundary…” Moshe Rabeinu, Aharon HaKohen, the כהנים, priests, and the Jewish people all had to stay in their designated place. In order to truly and correctly receive the Torah one has to know their “place” in life. As Chazal teaches us, ‘600,000 Torahs’ were given to 600,000 men between the ages of 20 and 60.

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By Rabbi Shloimie Lindenbaum

ובשנה השביעית שבת שבתון יהיה לארץ…שדך לא תזרע וכרמך לא תזמר (פרק כה פסוק ד)

The Torah tells us about the mitzvah of שמיטה, how every seven years a person must let their fields lay fallow. The Yalkut Shimoni quotes a פסוק in תהלים קג:כ, “Bless Hashem, O His angels, the strong warriors who do His bidding…” and applies it to those who observe שמיטה. The מדרש expounds that normally people can perform a mitzvah for a day, a week, or a month, but one who observes שמיטה spends an entire year willingly leaving his field barren because of a mitzvah! Can there be a greater warrior than he?! This can be his entire livelihood, but he will ignore it for a year to fulfill Hashem’s Will. For this he is compared to an angel and a mighty warrior. R’ Yehudah Zev Segal points out that even though this person is described as being incredibly powerful, this is a mitzvah that is demanded of every single individual! Clearly, Hashem recognizes that we all have the potential to rise to the challenge and act as powerful warriors and angels. We are an incredible nation with amazing abilities, but with this comes our responsibility to listen to Hashem even when it seems nigh impossible. R’ Segal applies to this the מסילת ישרים who describes the obligation of לא תקם ולא תטר- of not taking revenge or harboring any hatred against one who has wronged us, as something that is only for מלאכים, for angels. He says that people are very sensitive to insults and only revenge puts them at ease. He describes revenge as being sweeter than honey, yet we are obligated to fully put aside any feelings of hurt or anger at the antagonist. Even though this is a job for angels, Hashem knows that we have the ability to do it if we strive and try to fulfill His Will. This is the awesome potential and responsibility of כלל ישראל.

ואכלתם לחמכם לשובע (פרק כו פסוק ה)

The Torah tells us that if we listen to Hashem and follow His Torah then we will merit many ברכות including abundance of food and “eating bread to satisfaction”. Rashi explains that we will be able to eat just a little bit and that will suffice to satisfy our hunger- it will be a blessing in the ability of food to fill us. R’ Moshe Feinstein asks, what is the point of this ברכה, the Torah already said that we will be blessed with plentiful food, why do we need to be full from just a little? R’ Moshe answers that even if we can easily access תענוגי עולם הזה, physical worldly pleasures, we should still try not to be immersed in those pleasures. By being involved in physical pleasure, we are inevitably distracted from our true focus in this world, to become close to Hashem. Therefore it is a ברכה to only have to eat a little. Even if we are able to eat a lot, by eating little we can be less involved in this world and we can focus our energies on Torah and יראת שמים, fear of Heaven.

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By Rabbi Naftoly Bier

In ויקרא כה:מז-נה, Leviticus 25:47-55, we are taught the scenario of a destitute Jew, whose only manner to support his family is to contract himself as a slave to a non-Jew. In verse 55, the Torah admonishes the Jew to remember that “for the בני ישראל, the Children of Israel, are servants to Me, they are my servants, who I have taken out of Egypt…” A Jew must remember one’s eternal obligation to his true Master, notwithstanding his other master, the non-Jew. The Torah continues 26:1-2, to enumerate four mitzvos that will ensure this mindset.
Rashi quotes חז״ל, “that one shouldn’t declare, since my master is involved with prohibitive activities such as laboring on Shabbos, I too “have to” follow his lead.
The question one asks is; such an agreement is completely illogical. 1) Firstly a non-Jew is not obligated to observe Shabbos, 2) on the contrary, a non-Jew is not allowed to observe the Shabbos and 3) even if he was obligated, why is he different that though another doesn’t do what is obligatory, does that allow another to act in the same manner?
Rav Yeruchim Levovitz זצ״ל shared a profound observation. All of the interaction of society is dependent on dominion from one angle and submission from the other.
For example, in an employee – employee relationship, the employee is subjugated to be assiduous, honest, and timely in their obligations, while the employer is obligated to pay in a timely manner all while providing the best work situation.
An owner of a store must be certain for their venue to be open to the public at the time that people generally shop, to have a full inventory of products at all times and for the prices to be competitive. The consumers must pay in a timely fashion and treat the store with respect.
A leader in a community is the same. The גמרא הריות י relates a story that רבן גמליאל had two outstanding students who barely had what to eat and to wear. He offered them positions, which initially they had refused. “You think that I am offering you a position of prominence, of being a revered leader which you refuse for you to disdain כבוד,sשררה; on the contrary, you will now have to lead a life of submission to your students!”
Even when it concerns the רבש”ע, כביכול, there is an idea of this principle of mutual responsibility. קין, Cain, said to Hashem, “גדול עוני מנשא”, which Rashi explains, “You, Hashem keeps the world going. You have the responsibility to do so; if so ‘little, mortal me’ you can’t keep going?” In fact we are taught in ברכות דף ז that Hashem כביכול, needs the ברכות, benedictions of His people.
The world we live in is a creation that is completely dependent on the constant realization that one has an unalterable obligation to subject oneself always to someone or something. To Hashem always; but due to this inherent mechanism of Hashem’s world, for without it in the world wouldn’t be what it is, in our relationships with others it similarly applies, as it also does in conducting oneself with סדר, subjecting oneself to an exact timely order.
In במדבר כד:ב, Numbers 24:20, it states, “ראשית גוים עמלק ואחריתו עדי אובד,” “Amalek is the first among nations, but its end will be eternal destruction.” In דברים כה:יז, it says אשר קרך בדרך, which Rashi explains it by happenstance עמלק met the Jewish people. Rav Nosson Wachtfogel זצ”ל, explain that this is the essence of עמלק, they are a nation that has no responsible order of conduct or mission, but rather everything is a momentary decision. (Though there are “plans and objectives” it is not organized with a complete focus on the whole possible trajectory of one’s actions. This is due to the desire to live for the moment without constant responsibility for one’s actions, a reflection of subservience.)
When Moshiach comes the world in that moment of truth, of Hashem’s revelation to all of humankind, Amalek will be devastated, for at that moment all of mankind with acuity, will with enthusiasm and alacrity subjugate with total acquiescence all of their desires and goals to Hashem. This being antithetical to Amalek, they will “disappear” from the world.
Rav Nosson זצ”ל continued; the foundation that embraces all of the world and the existence and essence of the human is that conducting oneself with submission. As it states in איכה ג:כז,v“טוב הגבר אשר ישא עול מנעוריו,” it is beneficial to a person to bear a yoke from youth.
Every person, be it a Torah scholar, a worker, a businessman, a teacher, must be relentlessly dedicated to be punctual for all their responsibilities. This is the only way to be זוכה in תורה as it says “ישא מדברותיך,” which רש”י explains “נשאו עליהם עול תורתך”.
As we approach חג שבועות, let us contemplate the gravity of orderliness, thereby meriting a ברכה from Hashem.

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By Rabbi Shloimie Lindenbaum

אך אל הפרכת לא יבוא ואל המזבח לא יגש כי מום בו (פרק כא פסוק כג)

The Torah describes the incredible privilege and opportunity that it is to be a כהן, a priest. Only they get to serve in the משכן and בית המקדש and it provides them with the chance to be in a place of intense holiness, serving Hashem on the highest of levels. A כהן who becomes a בעל מום, a blemished individual, however, is disqualified from all of this service. They cannot participate with their brothers in the exalted and holy עבודה, service. If we could just imagine how that כהן must feel, they must be so down that they have lost out on the opportunity of doing the עבודה in the בית המקדש. Only descendants of אהרן merit this unique privilege, and now he has lost it because of a blemish! R’ Shlomo Wolbe points out, though, that the job of that כהן now is to joyfully not serve in the בית המקדש. The מצוה of serving in the בית המקדש certainly gives כבוד, honor, to Hashem, but the greatest honor is to do His will. He tells us in His Torah that a בעל מום should not do the עבודה, so for a בעל מום the true עבודה is to not serve in the בית המקדש, and like every עבודה they should do this one as well בשמחה, joyfully.

וספרתם לכם ממחרת השבת מיום הביאכם את העומר (פרק כג פסוק טו)

We have a מצוה to count the 50 days from the קרבן עומר on the second day of פסח until שבועות. This is the מצוה that we refer to as ספירת העומר. Why do we call it this name? Seemingly, the קרבן עומר is just a starting point of when to begin our count to שבועות- why would the entire counting be termed as the counting of the עומר? Additionally, an עומר is really just a measure of flour- why is this קרבן called a name that refers to its measure of flour? No other קרבן מנחה is called its name based on the measurements? R’ Matisyahu Solomon explains that the original usage of the word עומר was by the מן, Manna, where everyone received an עומר measure for each member of their household. The קרבן is called this name to remind us of the receiving of the מן. Yet even by the מן the Torah tells us how big the עומר is- a tenth of an איפה, so why do we need to use this new word? R’ Solomon quotes the כתב וקבלה that references a different usage of the same word. The Torah (דברים כד:ז) says that one who kidnaps another person “והתעמר בו ומכרו”, “and he makes him work and sells him” will be put to death. We see that עמר is an expression of work. This is why the Torah uses that expression to describe the measure of מן. The מן would show everyone if they were properly serving Hashem, by falling at various distances from a person’s house, depending on their level. It was an עומר to remind us of the work- the עבודת השם- that the מן would demand of us. This name was passed on to the קרבן עומר- to remind us of this work that is our responsibility, now that we left מצרים on פסח, we must work towards receiving the Torah on שבועות. Now, of course, we can understand the counting of the עומר- it is not just a starting point of the counting, rather it is the entire essence of the count to שבועות- to grow and work on ourselves for us to be prepared and ready for קבלת התורה.

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By Rabbi Naftoly Bier

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 or sheep whose value is half or less.

If a כהן, priest who is the paragon of spiritual development but unfortunately has a blemish, (Leviticus 21:17-20 “…person who is blind or lame or disfigured or an enlargement. Or a broken leg or a broken arm. Or unusual eyebrows, cataract…” 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 totally 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 has strength, one that has control of oneself… Who is wise, one who learns from all. Who is wealthy, one who is appreciative of what they have. Who has self-pride, one who honors others…” Ben Zoma is teaching; define oneself by your internal self, not by external comparison.

How does one achieve this? בן עזאי 4:2 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 ‘a nay 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 ירוחם לבוביץ זצ”ל)

The רא”ש in אורחות חיים paragraph 49 writes, “אל תאחר לרוץ אל בית התפילה”, “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 enthusiastically fulfill our obligations; secondly, we must do it at the earliest possible time without any delay (the grave importance of timeliness). The first is a behavioral component (מצוה גוררת מצוה), the latter an intellectual, emotional commitment (שכר מצוה מצוה). (ע’ רבינו יונה)

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’, self-worth and esteem.

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By Rabbi Shloimie Lindenbaum

אחרי מות שני בני אהרן (פרק טז פסוק א)

The Torah introduces the עבודת יום כיפור, the Yom Kippur service, and stresses that it should be told to אהרן after the death of his two sons. The ירושלמי explains the relevance, that just as יום כיפור is a special time to achieve atonement, so too the death of a צדיק, a righteous person, is a special time for everyone to be forgiven for their sins. The משך חכמה draws the parallel further, saying that just as יום כיפור will only atone for someone when they treat the day with proper respect and reverence, so too the death of a צדיק is only special for someone who treats צדיקים with the proper respect and reverence. Even things that are inherently holy and special, if we ridicule and degrade them, then we do not reap their benefits. By according the proper respect to holy things, be it יום כיפור or צדיקים, we gain through their סגולות.

ואהבת לרעך כמוך (פרק יט פסוק יח)

The Torah tells us that we are to love everyone as ourselves. Rashi quotes R’ Akiva, “זה כלל גדול בתורה” – “this is a big rule in Torah”. What did R’ Akiva mean by adding “in Torah”, it seems that his point was just that this is an important concept? R’ Berel Povarsky explains that the only way to truly love everyone else is by focusing on our common goal- serving Hashem, following His Torah. When each individual is focused on their own wants and needs, it will inevitably conflict with others and we will have a hard time getting along. Only by looking past ourselves and our own desires, focusing on the shared purpose of properly serving Hashem, will we be able to unite with all of כלל ישראל. Only then will we be able to overlook the small differences and focus on our overriding shared passion. The כתב סופר points out that the only way to truly access and acquire Torah is through unity. By us loving each other and appreciating every individual’s worth we can merit true understanding and appreciation of Torah. As the ברייתא in אבות tells us, one of the קנייני התורה (ways of acquiring Torah) is דיבוק חברים (closeness of friends). If so, it makes sense that R’ Akiva says that loving each other is an important rule “in Torah”. Only by focusing on our common goal of Torah can we merit true love and unity, and only through unifying can we merit a true portion in Torah. This mitzvah is deeply connected to learning and observing the Torah.