Author: Kollel of Greater Boston

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By Rabbi Naftoly Bier, Rosh Kollel

In ויקרא י“ט:י“ח , Leviticus 19:18 it states: “Do not take revenge nor bear a grudge, and you should show love to your neighbor as yourself, I am Hashem.” The גמרא יומא כג.  explains that the Torah is admonishing a person that if one’s neighbor wouldn’t lend them their car on a given day and asked to borrow the other’s car on another occasion; one should without hesitation lend it and either don’t say no (”revenge”) or bear a grudge. Is there an obligation to lend someone your belongings? The Torah does obligate one to lend money to another (Exodus 22:24). Apparently not, for otherwise why does the Torah only refer to a specific case as above! Another question is what is the flow of the verse; what does the Torah state, love someone…?

The חזקוני , Chizkuni teaches us a profound lesson. There are those by nature who define themselves by their possessions ( צרות עין ) and can’t “let go” and lend to others. Says the Torah, you that define yourself by your internal makeup (your Torah), judge the other person favorably. Take the time and effort to understand their “inability” to forego of their “car”; if you don’t respect them, you are a שונא! On the contrary, all people are endowed with the dignity and nobility of a אלוקים צלם, a being endowed with the gift to emulate G-d no matter their lack of self-development! And you will engender שלום, harmony in society. Continues the Torah, “If you do this you will be expressing your love/ respect for the other!”

In פרקי אבות, Ethics of our Fathers, it lists (Chapter 3,11) five sins that cause a person to forfeit their portion in the World to Come (עולם הבא) that every Jew is guaranteed. One of them is one who shames, embarrasses a person in public. Though a murderer doesn’t receive this punishment, one who is ברבים מלבין פני חבירו does. Why?

HaRav Yeruchim Levovitz זצ“ל explains that the overriding obligation that is incumbent on one is to develop the clarity that every human person is created in the דמות , likeness of Hashem. Subsequently, if one shames another, one is in effect disparaging the honor of Hashem; this being the epitome of disrespect to our Creator.

In fact, the fundamental that connects all mitzvos with one dynamic is the idea of כבוד, honor and respect. Honoring and revering Hashem obligates us to fulfill His dictates and respecting a person, one who is created in the image of Hashem is the catalyst for all the “rules” that we follow concerning another. How does one inculcate the idea that every person is important? That we must revere and embrace everyone with undiluted consideration and respect?

Rav Akiva in משנה י“ד states different degrees of love that the Almighty conveyed to His world. Firstly, He created the human in His image, in effect endowing every human with the infinite gift of emulating Him. Moreso, He announced to Noach His endearing love and nobility of His creation, the human.

Klal Yisrael, though, are gifted with a more personal relationship; we are called the “children” of Hashem. While one can convey respect and caring to all, the adulation, adoration, and intense love of children can’t be duplicated. The ultimate expression of this relationship is that Hashem endowed Klal Yisroel with the “vessel”, blueprint of His creation, the Torah. An analogy would be a renowned, brilliant scientist who would share an amazing, world-changing discovery with a dear friend. Our נשמה, soul is part of Hashem; He gifted us with the ability to emulate Him and gave us not only the intuitive subconscious understanding of how to develop human greatness but gave us a manual of instruction – His blueprint, the Torah to pursue human greatness.

The first level is the intellectual capacity to philosophize and decipher true human capacity and greatness. Klal Yisrael were gifted to inherently feel and understand human nobility, for our soul is part and parcel of the Almighty, and the Torah is the means of effecting the greatest achievement.

“דבר ה’ בזה”, of one who disparages the honor of Hashem, one is involved with the severest, faulty and corrupted action possible. This applies to one who doesn’t treat another in a proper manner, for as the prophet  ישעי’, Isaiah said (42,7), “all that is called by My Name, it is for My Glory that I have created it…” This idea, the Maharal explains, is what encompasses the foundation of all of the teachings in the “Ethics of Our Fathers”. As it states in (בר”ר כ”ד,ח), “Know who you are disparaging, they were created in His Image.” Rav Yerucham Levovitz זצ”ל explains that the whole Torah can be defined as a collective manual of the laws, directives of כבוד, honor, nobility and dignity.

To what extent is one obligated to respect another? Many בעלי מוסר say that רבי עקיבה taught we should never act in a negative manner to another, while בן עזאי taught that one is obligated to respect another on a higher level that oneself! “זה ספר תןלדות האדם”, this is the purpose of all creation!

This exhilarating lesson, if inculcated properly, is the means to metamorphose into a being that genuinely and instinctively respects all due to their constant instinctive respect and regard of Hashem’s gift to the world! All of us!

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By Rabbi Shloimie Lindenbaum

דבר אל אהרן אחיך ואל יבא בכל עת אל הקדש…בזאת יבא אהרן אל הקדש (פרק טז פסוק ב-ג)

As an introduction to the Yom Kippur service in the משכן , Hashem says that Aharon cannot frequent the קדש הקדשים (Holy of Holies), and only with the described service can he enter. Rashi, in one explanation, says that the command was just that Aharon shouldn’t often come to the קדש הקדשים , but he can come infrequently (even on days other than Yom Kippur), provided that he does the Yom Kippur service when he enters. The Vilna Gaon explains that this was a special allowance for Aharon alone, any other כהן גדול (High Priest) could only enter the קדש הקדשים on Yom Kippur. Aharon had a special privilege that he could enter with the service whenever he wants, but he was warned not to overuse it. R’ Aharon Leib Shteinman added that we can assume that although Aharon got this unique dispensation, he didn’t take advantage of it. He says that we are taught that learning Torah is more precious than pearls פנינים. which חז”ל explain to mean that it is more precious than the כהן גדול entering the innermost chamber he didn’t use his privilege to enter the קדש הקדשים, rather he spent that time in the elevated and exalted pursuit of the study of Torah.

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By Rabbi Naftoly Bier

The Sforno, ויקרא יח:ו , Leviticus 18:6, teaches a fascinating, enlightening and monumental lesson. The Torah prohibits many relationships that involve close relatives. Why?

Initially, one can logically argue that the marriage that will be most successful is when one enters into a relationship with a family member. For if one is familiar with another, they share common familial character traits and goals, and are known to one another for a long period of time; their coming together in a union is “blessed with success”! The proof to this is that some of our greatest people; Moshe Rabeinu, Aaron HaKohen and Miriam HaNeviah. Moses, Aaron the High Priest and Miriam the Prophetess were offspring of parents who were an aunt and her nephew; Yocheved and Amram.

The Sforno explains that on the contrary, this is precisely why the Torah prohibits these relations. The action can be pure, perfect in its essence, but the emotional process and focus can be totally detrimental.

To quote Rav Shamshon Raphael Hirsch, “Not the least of the factors that keep the marital act from being ערוה , crude animal behavior, and elevate it to the status of a holy and sanctifying mitzvah is that the physical union of husband and wife unites them also in soul and spirit, establishing between them – in the words of the blessing recited in our marriage service – אהבה ואחוה שלום וריעות . The physical union is to foster that unique love that is “stronger than death and that all the floods of fate cannot quench,” as it says in Shir Ha-Shirim (8:6-7) of the love of man and woman and the love of God. In short, ודבק באשתו is purified of all ערוה -sensuality and is invested with the highest moral sanctity, provided that it truly effects that wonder of all wonders – the unity of והיו לבשר אחד . The authenticity of this unity is the basis for all family and national happiness.

Therefore, before they marry and lead a married life, man and woman should not be related; there should be no bond of affection that stems from love between relatives. For the strongest of all bonds of love – the bond of marriage – should spring only from the marriage itself. Only thus will even the sexual aspect of the marriage be elevated to the level of moral purity. The whole essence of this aspect should become part of the married couple’s love, with which it began and from which it also derives.

But where the hearts of two people are already linked by the love of parent and child, brother and sister, or other family ties – and the more the family life shapes the character of God’s people, the stronger will be the familial affection – there, marriage will have only a little love to add. Love will have been there before, and marriage will add almost nothing more than the sexual element; but this by itself- if it does not engender a union of the hearts – is nothing but naked ”  ערוה

Rav Yeruchim Levovitz זצ“ל expounds further, “The Torah greatly detests the idea of following one’s baser physical drives for the sake of enjoyment. The Sforno is teaching us that the reason that one can’t marry one’s relatives, identified by the Torah as non-permissible, is not due to the actual activity, for on the contrary, Hashem desires that we propagate the world. But due to the driving force behind it – to satisfy one’s animalistic, hedonistic cravings.”

Moreso, the Torah is concerned, and in turn warning us, that if one would do a proper act, one which the Torah allows and desires, with the wrong perspective – that being to selfishly focus on one’s personal enjoyment – it will invariably lead a person to a journey of תאוה, of self-indulgence. This is the idea of קדושה , freeing oneself from the self-absorbed passion, but rather to focus on Hashem’s directives.

This is emphatically and repeatedly taught by the Torah’s warning “not to defile yourselves with any of these. For, through these, the nations that I am casting out before you became defiled.” (Leviticus 18:24) “Thus the land was defiled and I visited its iniquities upon it and the land spewed out its inhabitants…” (18:25)

The nations of the world, especially Egypt and the Canaanites, personified the idea of choosing mates not in accordance with G-d’s will, but rather in accordance with their personal caprice. This state of affairs extinguished the Divine spirit in the human. Even more, Ramchal (and Rav Yeruchim) teach, the more they were cognizant of the holiness of the Jewish people, the more they detested it and lowered their own standards.

One can ask, why is that despite the Torah identifying Egypt and Canaan (present day Israel) as the most hedonistic, decadent societies relevant to sexual behavior, that Klal Yisrael was placed there?

Chazal teach us that on the contrary, human nature is that the more we recognize and detest immoral behavior, the more energized one is to dedicate oneself to focus on spiritual growth and development, despite the supreme challenge of not absorbing what is antithetical to our values. In today’s times, before the arrival of Moshiach, Chazal teaches us in סוטה מ”ט, the abject breakdown of all value will occur. We are being given the greatest challenge and at the same time the clarity to reject the ‘values’ of Western civilization and to fully embrace the directives of the Torah.

In today’s society, our challenge to stay morally focused is quite a challenge; we are taught הבא לטהר מסייעין אותו , when we recognize the need and relentlessly pursue its actualization, Hashem will help us. The greatest safeguard and what inculcates in one the ability to do so; is the study of Torah. For when one does so, Hashem is conversing with us and imbuing in us the ability to transcend the world around us.

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By Rabbi Shimmy Sternfield

(וּבָא אֲשֶׁר לוֹ הַבַּיִת וְהִגִּיד לַכֹּהֵן לֵאמֹר כְּנֶגַע נִרְאָה לִי בַּבָּיִת” (פרק י”ד, פסוק ל”ד”

“The one to whom the house belongs shall come and declare to the Kohein, ‘Something like Tzora’as has appeared to me in the house.’ ” רַשִ”ׁי cites a מִשנְׁהָ that even if the owner of the house is a תַּלְמִיד חָכָם and knows with certainty that it is a נגֶַע , nevertheless he should say כְנּגֶעַ, something like a נגֶַע, has appeared to me. The תּוֹסְפוֹת יוֹם טוֹב explains that a person should avoid stating explicitly that something bad has happened. Reb Moshe Feinstein, זצ”ל , notes that this seems to contradict רַשִ”ׁי earlier. רַשִ”ׁי earlier cites a מדְִרשָׁ that Hashem brought צָרַעַת on the houses because the גויִֹם who had previously lived in those houses had hidden their treasures in the walls. When the Jews would knock down the walls that were afflicted with, צָרַעַת they would discover the treasures. If the purpose of the צָרַעַת was so that the Jews would uncover treasure, it would seem that finding the נגֶַע should not be considered something negative. Reb Moshe explains that in order to get his treasure, this person will have to knock down and then repair his wall, thus suffering a loss. One might argue that this is not really a loss since it will ultimately help him gain much more. The truth, however, is that this is really an unnecessary loss. If Hashem wanted to, He could have made this person rich without his wall being destroyed. For a person who understands that every extra dollar is an opportunity to give צדְָקהָ or do חֶסדֶ, no amount is inconsequential. The fact that this person did not merit to find treasure without any loss is reason enough for him to refrain from saying that he has found a נגֶַע.

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By Rabbi Naftoly Bier

In · מס‘ ערכין טז it lists the seven causes of the affliction of the metaphysical (according to many it also has physical ramifications) state of leprosy.

The order is as follows: 1) לשון הרע, disparaging another; 2) murder; 3) false vow; 4) illicit sexual behavior; 5) arrogance; 6) theft; 7) miserliness.

The first five, the מהרש“א explains correspond to the different types of skin leprosy, the sixth to garment leprosy, and the seventh to leprosy marks on a building.

The מהרש“א states that of the seven causes, the one that manifests the ultimate decadence of a person is לשון הרע , verbally disparaging others. Wouldn’t we suggest it is murder? Immoral behavior?

But it would initially seem that the גמרא ערכין ח: teaches another view.

דוד המלך , King David in Psalm 36:7 states, “Your righteousness is like the mighty mountains; Your judgement is akin to vast deep waters.”

On a “simple” level, it means that despite the need for judgement, Hashem always mitigates with mercy what should be the natural reaction to decadent behavior. For Hashem never wants to punish, He but wants to inspire another person to revisit their life attitude and pursue a true journey of edification and accomplishment.

The Talmud interprets the verse in the following manner: The merciful reaction to leprosy is indicated by body leprosy (clothing and objects) where one knows with clarity if the “spots” are truly leprosy within a week or two. In contrast, the leprosy spots on a building at times need three full weeks to ascertain if the house is to be demolished due to its leprosy. Therefore, the verse when it mentions “mercy” refers to the former while judgement refers to the latter.

A couple of questions: Didn’t we state that לשון הרע is the worst? Moreso the Talmud teaches that the house affliction is due to the being a miser. Is that the worst? On the contrary, if one has three weeks time, they are being accorded a chance to repent for a longer period than the other cases!

HaRav Chaim Shmuelevitz זצ“ל teaches a profound dynamic of human tendency. The state of the unknown is more difficult for a person to bear than to be mired in a real difficult situation. Therefore, the three weeks of uncertainty are more painful than actually being informed that one is a leper. For once one is informed of their “misbehavior” that caused the leprosy, one can embark on a journey of rectification, תשובה.

If we examine the seven causes, we find a common theme; a lack of dignity and nobility. One who has not developed a true, accurate perception of being a creation of G-d, containing a נשמה, soul which is a “part” of Hashem Himself, will be precluded from respecting themselves and in turn another. This will invariably lead to one stealing, compensating a sense of loneliness with arrogance, immoral behavior and to disparage others.

Where does it all begin? By defining oneself by externals, one’s home, money, possessions to a degree where it’s impossible to share with others what is their life definition! The epitome of this state of being is to constantly disparage others; thereby wrongly gaining a false sense of pride due to one expressing, “they are terrible, I’m good!”

In this manner it’s not a contradiction; the fundamental cause is אהבת ממון , defining oneself by fame, glory, possessions etc.; the ultimate decadence is losing all of one’s dignity by relentlessly degrading others.

The מצורע , leper, is sent into isolation, where one is forced to reflect on the true dynamic of life: “I am alone, what have I done to deserve this?” One can’t engage in their distasteful behavior, for no one is around! On the contrary one is now forced to introspect and acknowledge the true gifts of life; yes, every person is important to Hashem; He wants me to contemplate and reflect in order to gain true appreciation.

The Torah instructs that a מצורה, spiritual leper as a part of his transaction from solitude due to his ‘misbehavior’ is to take אזוב, hyssop as part of his atonement. In Egypt hyssop was used to place the blood of the Passover lambs on the doorposts and lintel. The אבן עזרא teaches that there is a common theme to both. Hyssop, which can grow spontaneously on a wall (מלכים א’ ה:יג) is initially regarded as a ‘pain’, but Shlomo Hamelech discerned its medical properties; thereby teaching us that everything is valuable. When we embraced Hashem on the 15^th of Nissan, we rejected the Egyptian philosophy of competition and declared every person is a ‘gem’! So too, a leper embarks on a new phase of life. Having validated himself.

It’s interesting that this portion is always read in the springtime, the advent of the renewal of nature. If we would every day thank Hashem for the beautiful flowers, trees and weather, we would segue to thank Him for being His creation, thereby defining oneself by one’s inner being!

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By Rabbi Shloimie Lindenbaum

אדם כי יהיה בעור בשרו שאת וכו’ (פרק יג פסוק ב)

Our Parsha details extensively the laws of one who becomes impure with צרעת. The Medrash offers a parable to the wife of a king who enters his palace and sees various tools of torture hanging on the wall. She becomes visibly frightened, prompting the king to calm her, “This is to punish the servants, but you can just enjoy living in the palace”. So too, when the Jews heard about צרעת they were afraid, so Moshe told them, “These are for the nations of the world, but you are here to receive reward and pleasure”. R’ Shimon Schwab asks, we know that there are no laws of צרעת for non-Jews, the impurity is limited to Jews, how are we to understand this Medrash? R’ Schwab explains that ever since we received the Torah, the non-Jews naturally abhor our sanctity and elevated status. It is therefore natural for them to try and break down our connection to Hashem and קדושה. The Gemara tells us that a person is afflicted with צרעת as a punishment for causing strife and disagreements between friends and spouses. This comes from the person’s bad מידות and poor appreciation for their fellow Jew. If someone would truly appreciate the holiness and specialness that exists in every Jew, they would never speak badly or cause dispute amongst their people. One who looks down on others and ignores their holiness is acting like the non-Jews who aver our exalted status. This is what the Medrash means when it says that צרעת is reserved for the nations of the world, that is, those who act in the ways of other nations by ignoring the holiness of our nation and instead hate one another.

בדד ישב מחוץ למחנה מושבו (פרק יג פסוק מו)

As part of the punishment for a decided מצורע they must sit alone outside of society. R’ Yaakov Kamenetsky explains how this plays a role in his punishment by giving us an overall perspective of צרעת. It is certainly not a contagious malady, which would require separation so as not to contaminate others, because until he is declared impure by a כהן he does not have to leave society. The decision of the כהן would not affect how contagious the disease is. Additionally, we find that when he is only impure because of a white hair, if he uproots the white hair then he becomes pure. That is almost like imprisoning someone by telling them to hold a rope tied to a pole. They can just drop the rope and leave! Why wouldn’t he pull out the white hair and move on with his life? R’ Yaakov explains that צרעת must be a spiritual sign from Hashem that this person is rejected.  The purpose of sending him out of society is just to give him the opportunity for silent introspection which will hopefully bring him to return to Hashem in full תשובה. True, he can easily escape the “prison sentence”, but it is for his own good to utilize the opportunity to return to the Torah way.

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By Rabbi Naftoly Bier

The גמרה ערכין טו: states: Rav Yossi the son of Zimra taught, “Whoever speaks לשון הרע, derogatory speech, malicious speech, will we afflicted by נגעים, (spiritual) leprous marks as it is stated (Psalms 101, 5) ‘Whoever defames his neighbor in secret, it will destroy him…’” We are being taught the principle of מידה כנגד מידה, that one is punished or rewarded commensurate to their action, creates a severe punishment for one’s derogatory speech. Many other statements speak of this terrible sin.

We are being taught in the חובות הלבבות, Duties of the Heart, an idea, of the severe consequences of one speaking לשון הרע, unique to this terrible sin: “It is told of a pious man, about whom something bad had been said, that when a report of this reached him, he sent a basket filled with the choicest fruits of his country to the one who had spoken ill about him and wrote to that person, “I acknowledge receipt of a gift of your merits and send you a gift in return.” Another pious man once said, “Many, when they come to their day of reckoning and their deeds will be shown to them, will find in the book of their merits, merits which they had not earned. They will say, “We have not done these good deeds” Then they will be told, “They were done by one who spoke against you and published an evil report about you.” Similarly, those who spoke evilly of others will find that the number of their merits had been diminished. They will be told, “When you spoke evilly of that individual, those merits of yours were forfeited”. So too, some will find in the record of their offenses, offenses that they had not committed. They will protest, “We did not commit these,” and will be told, “These were added to the list of your misdeeds because you spoke evilly of that individual,” as it is said, “And render unto our neighbors sevenfold unto their bosom their reproach, wherewith they have reproached Thee, O Lord” (Psalms 79:12).”

What is the essential cause of one that speaks unkindly of another? Why should one squander their time to be productive rather than focusing on another’s faults? What is a person gaining for themselves while paining another?

Let us quote the Ramchal זצ”ל in the Paths of the Just, at the end of Chapter 11: “The general principle: honor is what pushes a man’s heart more powerfully than every other lust and desire in the world. Without this, a man would suffice to eat whatever he could, to wear whatever he can, and to dwell in a house which shelters him from harm. His livelihood would be easy on him and he would/not feel any need whatsoever to strain himself to attain wealth. But since he cannot bear to see himself lower and lesser than his peers, he puts himself squarely “under the thickness of the beam”. Thus there is no end to all his labor. Therefore, our Teachers, of blessed memory, taught us “jealousy, lust, and honor remove a person from the world” (Avot 4:21), and warned us: “do not seek greatness for yourself, and do not lust for honor” (Avot 6:5).

The Ramchal is teaching us the fundamental, relentless drive of a person to be validated and recognized by others. While this is true, it ‘really’ is the need to be thankful for what one has accomplished, to validate and respect oneself for their contribution to Hashem’s world in whatever manner one has succeeded. Every person – all 8,000,000,000 in today’s world, is endowed with a special mission unique to them as manifested by all people having a unique countenance.

Sadly, people tend to define themselves by comparing themselves to others. A repercussion of this attitude is that one invariably will feel if they besmirch (even to think with these terms) another’s reputation, they will attain a loftier level in society, therefore gaining an eminent position. In one’s mind, they think, “I would never do such a terrible action!” In this manner, day after day, a person wrongfully gains a nonsensical, illusionary perception of themselves. Even more so, they truly feel inadequate, for they have not attained a valid appreciation of themselves.

But why should they be punished so that the positive actions they did are taken away from them? After all, they did it, the person who they vilified didn’t do it. How can the vilified person be recognized for something they never did?  Why should the one who was defamed and sinned other times be relieved of his sins and they are passed on to the slanderer as if he conducted himself in the wrong manner? It is the actions that one does in this world that create one essence and in turn his place in the world to come!

The answer lies in the spiritual makeup of Klal Yisrael. We are a nation all bonded together as one, not compete as individuals, but rather a unified group that depends on every single individual dedicating their individuality to the community. To live like the ancient Egyptians whose ideology was that all have to compete as to who will amass the most wealth is completely wrong. We rejected this by sacrificing the Passover lamb in Egypt and eating its meat in unison with scores of people, thereby manifesting the idea that we are all one inseparable unit. When one speaks or thinks abusively of another, one is effectively removing oneself from the unity of Klal Yisrael and rejecting Hashem’s planned unique partnership of Klal Yisrael based on the honor, respect and validation for every single individual, no matter their standing or reputation.

In the world to come, this negative behavior is atoned for by the disparager having to ‘carry the burden’ of the other’s sins; for it raises his consciences of the value of every person. The disparaged is blessed with the disparager’s positive actions due to him being the cause of the sinner’s elevation to a higher level of appreciation of the dignity and nobility of all.

At the onset of the Pesach Seder, we invite those who are financially or spiritually needy to our home. But we are home, sitting by our table! Who are we inviting? One answer is that we declare that we are in גלות, Galus now; but if we sincerely care about every Jew then we will merit to be in Eretz Yisrael with the advent of Mashiach, במהרה בימינו.

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By Rabbi Naftoly Bier. Rosh Kollel

In this week’s פרשה, the Torah relates a discussion that took place between אהרן הכהן, Ahron, and משה רבינו, Moshe Rabeinu. The argument was if the he-goat was brought as the Rosh Chodesh sacrifice should have been eaten or burned, as Ahron had done. In 10, 16, it states “and he (Moshe) was wrathful with Elazar and Ithamar, Ahron’s remaining sons.” Chazal teach us that if not for his anger, he would have analyzed what had happened and realized that they had acted properly. (See Malbim)

Rashi in Numbers 31, 21, פ’ מטות ל”א: כ”א quotes the following (ספרי):

“Because Moses fell into anger (Numbers 31:14) he fell into error: there escaped him the laws concerning the removal of uncleanness absorbed by vessels which have contained the food of heathens. This, too, was the case on the eighth day of the installing of the priests, (Leviticus 10:16) “And Moses was angry with Eleazar and Ithamar”, — he fell into anger, he fell into error Similarly, when he said, (Numbers 20:10, Numbers 20:11) “Hear, now, ye rebels”, … “he smote the rock”; it was through his anger that he made the mistake.” (Sifrei Bamidbar)

Rashi in 10, 20 explains that Moshe Rabeinu agreed and was not embarrassed to say, “I didn’t understand”. The תרגום ירושלמי explains that once he understood he was mistaken, he sent a message – an announcement – that ‘I was the one who didn’t understand, and my brother Ahron taught me the true understanding.’ Because of this he was rewarded.

Harav Nosson Wachtfogel זצ”ל asked, “Firstly, one is not allowed to say לשון הרע even regrading oneself. Secondly, if one makes a mistake in correctly following Hashem’s desire, one should keep it private and definitely not proclaim it publicly!

Even more perplexing is, how is it possible that Moshe Rabeinu who transmitted the Torah to Klal Yisrael, who is described as the most humble of all people, that the Divine Presence ‘spoke through his throat’ could make such a mistake?

We are being taught that despite his unfathomable, superior qualities and greatness of achievement, it is an immutable consequence of anger that for the moment one forfeits one’s wisdom and knowledge. This is what is meant by דרך ארץ קדמה לתורה, that only with noble character can one understand Torah. At the moment one is not focused on impeccable behavior, one squanders their gift of Torah. Moshe Rabeinu was teaching us for eternity this basic fundamental principle; therefore, he was not only allowed to publicize his mistake, but actually felt a responsibility to share this doctrine.”

Let us examine a passage in Yoma 86a: The Gemara asks: What are the circumstances that cause desecration of God’s name? Rav said: For example, in the case of someone like me, since I am an important public figure, if I take meat from a butcher and do not give him money immediately, people are likely to think that I did not mean to pay at all. They would consider me a thief and learn from my behavior that one is permitted to steal.

Rabbi Yoḥanan said: What is an example of desecration of God’s name? For example, someone like me, if I would walk four cubits without Torah and without phylacteries, and the onlookers did not know that it is only on account of my body’s weakness, that would be a desecration of God’s name. Yitzcḥak from the school of Rabbi Yannai said: Any case when one’s friends are embarrassed on account of his reputation, meaning his friends are embarrassed due to things they hear about him, this is a desecration of God’s name.

From these statements, we are taught the obligation of one who is viewed and respected as a leader of Klal Yisrael, as one to emulate; to appreciate the grave consequential impact all their actions have on society. For example, though Rav Yochanan was a renowned Tzaddik, and would never be suspected of not wearing his Tefillin unless there was a valid reason, nevertheless human nature is to almost automatically view the situation as one sees it. This is designated as a חילול השם, a desecration of Hashem!

One may have all the best intentions, all the necessary justification – but it still is a grave violation, due to instinctive human reaction that the person is not living up to the usual expected Halachic practice! An important life lesson; every action can affect another, especially if one is viewed as an exemplar!!

In תנא דבי אליהו פ”ח, there is a comparison between חזקיהו המלך and אלקנה (husband of חנה). King Chizkiyahu was ill and Hashem informed him that his fervent prayers would be answered and he would be healed. Hashem altered nature as a sign of his imminent healing. He reacted by inviting a non-Jewish royal family and showed them the ‘secrets’; the Holy Ark and Tablets, הארון והלוחות.

Elkanah was noted for his relentless dedication to inspiring many families to join in traveling to the מקום קדוש, the Tabernacle every Yom Tov. For only seeing the potential good in all, he was rewarded by Hashem to have שמואל הנביא, the Prophet Shmuel as a leader of Klal Yisrael. But Chizkiyahu who disgraced Hashem, due to arrogance, by ‘showing his secrets’ to non-Jews, had a son, Menashe, who was a wicked person.

Moshe Rabeinu, who is the paradigm of humility, was blessed that Hashem would speak through him to Klal Yisrael, while Chizkiyahu, due to a lapse of arrogance, forfeited the protection of Hashem.

Rav Nosson זצ”ל asked, “Chizkiyahu, in his reign, through his ceaseless efforts, was successful in that every person was proficient in all of Torah. If so, why wouldn’t he be blessed like Elkanah? The answer is the above lesson; a person who is a leader of others (מנהיג) has the awesome accountability that every action is pure in its essence. By entertaining the non-Jewish group, he could cause people not to avoid assimilation. What would seem to be inconsequential, was the cause of having a child who would lead Klal Yisrael astray. A grave responsibility that every action must be measured in the context of the רבים.”

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By Rabbi Shloimie Lindenbaum

ותקראנה אתי כאלה (פרק י פסוק יט)

אהרן and his sons had three קרבנות to eat on the first day of the appointment of the משכן. In the end they lost נדב ואביהוא, their sons and brothers, which gave them a status of אוננים. Therefore, they correctly believed that they should only eat two of the קרבנות, leaving the שעיר of ראש חדש to be burned. משה got angry at them for burning it, momentarily forgetting the הלכה. אהרן responded, “now that things happened to me like these (the death of his sons), would Hashem approve of my eating the חטאת”? R’ Eliezer Gordon asked, why does the פסוק use the term “like these”, he could have just said, “now that this happened to me”? R’ Gordon answered based on the הלכה that if one’s father errs in a הלכה, it is considered disrespectful to correct him directly. On the other hand, the son must prevent his father from sinning. The proper approach is to ask his father a seemingly innocuous Torah question that relates to the mistake, and hopefully his father will realize his error. אהרן, out of his tremendous respect for his brother, treated him the same way. He asked him a הלכה in a similar case- “like this”- and through that משה realized his mistake and admitted to forgetting the הלכה.

טמאים הם לכם (פרק יא פסוק ח)

The Vilna Gaon lived during a period when the movement of Chasidism was just developing, and he was known to be averse to their approach. A well-known Torah figure once approached him and wanted to tell him some unfavorable information about the Chasidim that he had recently heard. The Gaon forcefully refused to listen to a word and told him off for even offering the report. The person asked him, “we know that you are against them, why don’t you want to hear bad things about them?” He responded using a lesson from our Parsha. The Torah lists off various animals which may not be eaten and ends off that “they are טמא for you”. The Gemara in Pesachim says that the Torah is careful to only speak with pure and clean language, for example when describing the animals that came to Noach’s ark, it refers to the non-kosher ones as being “not טהור” instead of calling them “טמא”. If so, why in our Parsha does the Torah change its approach and refer to the animals as being טמא? He answered that when there is a lesson to be learned from a more intense language then the Torah will not refrain from using it. Here, the Torah tries to convey the terrible lowliness of eating non-kosher, therefore it uses the more intense, albeit less proper, expression of טמא. By Noach, however, the Torah was just informing us of which animals came to the ark, then there is no reason to stress their status and so it uses the cleanest of expressions. So too, when one must make a point and take a stand against something incorrect, they must often use strong expressions, conveying the message in a harsh way. Once the point is made, however, they must revert to speaking gently and positively about all people.

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By Rabbi Shloimie Lindenbaum

אש תמיד תוקד על המזבח לא תכבה (פרק ו פסוק ו)

The Torah commands us to constantly have a fire burning on the מזבח. The משנה in אבות tells us that there was a miracle in the בית המקדש that even though the מזבח was outdoors, the rain never extinguished its fire. R’ Chaim Volozhiner in רוח חיים asks, why couldn’t Hashem arrange that the rain never fall on the מזבח, why did He orchestrate that the fire remained lit despite being rained on? R’ Chaim says that this was to teach us a lesson. People who are committed to serve Hashem properly will often experience difficulties, setbacks, and various trials. The fire on the מזבח is there to teach us that whatever difficult wind and rain is sent our way, we should always forge on and weather the storms. Sometimes we can feel that if we had less obligations and distractions in life then we would be able to serve Hashem properly, but in our current situation there is no way. The fire that got rained on but continued to burn serves as our reminder that our job is to continue serving Him even through all the difficulties.

במקום אשר תשחט העלה תשחט החטאת (פרק ו פסוק יח)

The קרבן עולה, which, according to the מדרש, atoned for improper thoughts, was slaughtered on the north side of the עזרה. The אבני נזר offered a hint to this, the term for the north is צפון, which can also mean hidden- it is atoning for thoughts that are מוצפן, hidden in a person. The problem is, however, that we are told to slaughter the חטאת in the same place as the עולה, and the חטאת is brought to atone for accidentally sinning by action. Why would that also be in the north? The son of the אבני נזר, the שם משמואל, answered that we have a tradition that when a person sins by mistake it is because deep within them, they have a desire to do that sin. If they would have the proper value for that sin, then they would not have done it even by accident. Only because they truly wish to commit the עבירה did they do it unintentionally. Therefore, when someone brings a חטאת, although they only bring it for an incorrect action, they must understand that they are trying to atone for their original hidden desire to do the sin with full intent. That is why the Torah tells us to bring the חטאת in the same place as the עולה- to reveal this commonality between them, that they both started with improper thoughts.