Author: Kollel of Greater Boston

Print PDF

By Rabbi Naftoly Bier

When one focuses on the dynamic of the שלש רגלים, it is natural for one to view פסח, Passover as the festival in which we celebrate the birth of the Jewish nation, שבועות, Shavuos as the time we received the Torah and סוכות, Sukkos as the commemoration of Hashem’s miraculous providing us daily in the desert.

What is fascinating is that when we are introduced the first time to these days – ימים טובים, holidays, in Exodus 23:14-17, the focus is on the agricultural cycle of the yearly crop. Pesach is the time slot on the calendar when the fields are planted. Shavuos is the חג הקציר, the harvest of the first fruits of our dedicated labor, and סוכות is called חג האסיף, when we gather all the produce into our “homes”. It initially seems odd that the Torah instructs us to focus on the physical gifts of Hashem rather than the defining attribute, that being that we are the עם הנבחר, the purpose of creation, we having accepted the Torah.

The רמב”ן, Nachmanides, in his commentary on Exodus 23:16 states: “All these ימים טובים, holidays, refer to the actions done in the field in order to articulate our profound appreciation to Hashem, who governs nature and brings forth from the earth to satiate one who desires and the hungry one. We therefore journey to the בית המקדש, the Holy temple, to ask Him what he desires to do, before we partake of the gift of produce.” The ספורנו, Sforno, points to the name of G-d used here (23:17) as אדון, Master, that is only used here in the whole Torah; to reinforce the idea that all of our existence is dependent on Him; and this is what we must focus on.
The רמב”ן, Nachmanides, Leviticus 23:39, teaches; “And the Torah adds the mitzvah of the four species, for Sukkos is a time of jubilation when we thank and praise Hashem for our success in developing our bountiful crop. We therefore take four distinctly different plants to acknowledge Hashem’s infinite benefaction.” The Medrash explains how each one of the four species represent Hashem!
Nachmanides explains that the שתי הלחם, the special offering that was brought on Shavuos, was an expression of profound thanks that Hashem guarded the timely process of agricultural growth. Despite the fact that there are only seven weeks between the onset of the new season of produce—Pesach and Shavuos—nevertheless the Torah obligates us to travel two weeks for some of the inhabitants each way to thank Hashem for His infinite kindness and love!

In Deuteronomy 16:8, Nachmanides explains the noticeable non-mention of the mitzva of Sukkos, lulav, the prohibition of work on Shavuos, Rosh Hashana and Yom Kippur, for the Torah is coming to emphasize the mitzvahs of שמחה, joy and ראיה, to appear in front of His Divine Presence in the בית המקדש, Holy Temple, with a sacrifice. שמחה, jubilation that stems from appreciation and gratitude for all of Hashem’s blessings and ראיה, to stand in awe of Hashem.

The second idea is emphasized, according to the Ramban, in פרשת בהר, Leviticus 26:1. A Jew who is impoverished to an extent that they are hired as an indentured servant by a non-Jew is exhorted by the Torah, “ומקדשי תיראו, and my Holy Places you should treat with utmost reverence and respect.” Nachmanides explains that this admonition is that despite the Jew living in the non-Jewish home, nevertheless, he must journey to the Holy Temple in order to refresh his awe and reverence of Hashem.

We are being taught a profound, elemental lesson of how it is possible to develop true, unadulterated focus on serving Hashem, as a totally selfless person, as one who only wants to be subservient to Hashem by emulating Him as a compassionate, loving, merciful, tolerant and magnanimous personality—and to dedicate one’s life to conforming and observing all His precepts.
The חובות הלבבות, “Duties of the Heart”, introduction to שער הבחינה, “the section of examination,” lists three reasons that hinder one’s recognition of Hashem.

1) One who is absorbed in the pleasures of life, their lusting for it and not attaining it, their neglect to recognize the benefits Hashem bestows upon them, for they are preoccupied to satisfy their cravings. Even what they recognize they perceive as the minimum and more so if another has and they don’t, it is if tragedy befell them, and they never appreciate the vast gifts of Hashem.
2) Due to their coming into the world and constantly receiving an abundance of recurring Divine favors, it becomes so familiar that one regards these as intrinsic parts of their existence. In turn they foolishly ignore these benefits and in turn can’t consider thanking Hashem.

3) Human beings are struck in this world with various mishaps, pain, damages to their bodies and possessions, not recognizing that is to be a benefit to them, to learn from it. For what one has is totally a gift from Hashem and the removal of it is to learn from the Torah the reasons for the adversity. In turn, sometimes, one denies Hashem’s providence.

It is no wonder then that when there is such emphasis on the spiritual heights of the year, the שלש רגלים, when all personal activity to a halt and we all would travel to the center of spirituality in the world, the Holy Temple, one must reflect on His beneficence.

Human nature being, that if one doesn’t consistently concentrate and assimilate all His kindness, one invariably gets totally involved in their physical needs and desires. We therefore are commanded to celebrate every facet of the agricultural cycle in the בית המקדש imbuing in ourselves the presence of Hashem in every aspect of one’s living. In turn all our spiritual activity—to learn Torah—to do Mitzvos is done with complete selfless dedication to Hashem, with complete selfless dedication, without a drive for acclaim or fame.

Print PDF

By Rabbi Shoime 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 (לפני ולפנים). Therefore, as long as Aharon had the opportunity to be learning Torah, it would be logical that 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.

קדשים תהיו כי קדוש אני ה’…והייתם לי קדשים כי קדוש אני ה’ (פרק יט פסוק ב, פרק כ פסוק כו)

Both in the beginning and end of Parsahs Kedoshim, the Torah exhorts us to emulate Hashem specifically in the area of being holy (living elevated lives distanced from עריות and not chasing after worldly pleasures). The באר משה points out that every time the Torah tells us to be holy it spells the word חסר- lacking the letter “ו”, while every time it describes Hashem’s holiness that we are trying to emulate, it spells it מלא- full, with the “ו”. He says that this is to teach us that our holiness will always be lacking and Hashem’s holiness is always complete. This reminds us that we always have room to grow and regardless of how far we have come, we can always strive to be more similar to Hashem and live even holier lives.

Print PDF

By Rabbi Naftoly Bier

The Talmud, Tractate Shabbos 89a, questions as to why הר סיני, the mountain on which משה רבינו, Moshe Rabeinu received the Torah, where Hashem spoke to us, has its given name? The answer is that the nations of the world who didn’t accept the Torah from then on despised the Jewish people.

In the same manner, the name הר חורב, the mountain of Chorev, contains the same lesson. סיני can be read שנאי, “my haters”. The word חורב can be translated as חורבא, destruction and desolation.

HaRav Yeruchum Levovitz explained that we are being taught a fundamental, profound, basic lesson of the interaction of the Jewish people and the non-Jewish world until the advent of Moshiach. Commensurate to the spiritual development of those who follow the Torah, the despicable hatred and jealousy of those who don’t follow it as the manual of positive and edifying living, will increase or come to the surface.

In this week’s portion, Numbers 18:2, the Torah admonishes the Jewish people not to emulate the actions of the Egyptians, in which their country we resided and not to emulate the actions of the inhabitants of the land that we will reside in (Land of Israel).

Why did Hashem specifically cause us to live in Egypt, a place whose people are conducted themselves in a manner antithetical to what we must aspire for? On one hand, Hashem wanted us to fully reject their way of life due to our keen perception of how their depraved behavior, hedonism, idolatry, and materialism rob a person of true fulfillment, and consequently to accept the Torah with complete dedication.

Rav Yeruchum adds that one can discern that the nations’ loathing of us is increased specifically in the places where there is a greater concentration of Jews. In turn this leads to even greater immorality amongst the countries. The reason being that there is an inborn metaphysical conflict and tension between קדושה and טומאה, positive moral and ethical practice dictated by Hashem, and the constant desire to be free of all instruction and mandated directives.

Rav Yeruchum זצ”ל focuses on the anti-semetic “Protocols of Zion”, in which we are blamed and detested for our absolute domination of all governments in a secretive manner with the intention of destroying and annihilating all of the world population in order to gain complete supremacy. Why and how can one truly believe this? The answer: it’s the inner, subconscious trepidation that the path of life of Klal Yisroel will be accepted by non-Jews.

Why else would an adult expectorate a mouthful of saliva all over me when I was ten years old? It’s the detestation, fear, and abhorrence of the symbol of G-d, the idea of true spirituality—the Jewish people who are endowed with the Torah.

But there is an inner dynamic that Hashem instituted in the world to safeguard Klal Yisroel.

In Numbers 23:9, it states, “As I (בלעם, Bilaam) see them from the mountaintops and gaze on them from the heights; there is a people that dwell apart, not reckoned among the nations.”
The נצי”ב, Netziv explains; Contrary to all of the nations of the world that when they are living amongst another one, they naturally want to assimilate in order to gain love and respect from their new “neighbors”, we, Klal Yisroel, only gain respect and serenity when we maintain our unique mission and characterization. Inherently, due to the perception that the “name of Hashem” is part of our existence, they treat us with awe and reverence.

On the other hand, when the Jew loses his uniqueness, when a Jew desires to assimilate; antisemitism rears its ugly head. You, Jews, you declare you are the messengers of G-d to the world, you are gifted to understand the mission of humankind—then why are you acting like us? “And amongst the nations you are considered as worthless” — this is the metaphysical dynamic that Hashem instituted in the world.

Despite the force of טומאה, defilement in the world; the force of קדושה, spirituality is dominant and respected if it is carried by its people in an absolute manner. When its gift is marginalized, then we are despised by the forces of טומאה, immorality, hedonism and materialism.

The inherent inability for קדושה and טומאה to coexist, is manifested by the verse 18:28, “Let not the land, (ארץ ישראל) disgorge you for having contaminated it, as it disgorged the nation that was before you.” The Torah enumerates three sins that would cause this to happen—idolatry, illicit sexual behavior and murder which are defined as טומאה, defilement. It is inherently incompatible for “Hashem’s land” to maintain its unique essential holiness if actions that are the opposite are prevalent.

Though today there is no form of idolatry; Rav Pam זצ”ל, said that the worship of wealth is akin to idol worship. The Talmud teaches us that embarrassing another publicly is akin to murder. And unfortunately we witness an avalanche of immoral sexual behavior.

It would follow that the more we are focused on maintaining our inherent gift of קדושה, holiness the more we can minimize the insidious and now rampant spread of anti-semitism all over the world.

In Ethics of our Fathers 5:5, the משנה enumerates ten miracles that took place in the Holy temple. Two of these are that a snake or scorpion never harmed anyone in Jerusalem and no person ever complained that the city was congested.

Rav Yaakov Kamenetsky זצ”ל explained that in Hashem’s abode it is logically impossible for there to be any pain or discomfort, His love and caring would be antithetical to any negativity. In the same vein, Rav Yaakov implores all to respect our בתי מדרשות וכנסיות in a manner that manifests our cognizance that Hashem resides in His holy places. In this manner we can indeed, undeniably, feel the Kedusha “factor”, and strive to protect it.

Print PDF

By Rabbi Shloime Lindenbaum

אדם כי יהיה בעור בשרו וכו’ והובא אל אהרן הכהן (פרק יג פסוק ב)

The Torah tells us that all decisions regarding a person’s status as a מצורע (leper) can only be determined by a כהן. R’ Moshe Feinstein explains that the כהנים are the spiritual leaders and guides of the nation and they represent all of us in the בית המקדש in service of Hashem. Therefore, one may think that their role is specifically in the spiritual areas of life and their place to help us is only in the בית המקדש. This is why the Torah instructs us that by צרעת, which seems to be a totally physical ailment with symptoms only related to our bodies, we must still consult the כהנים. This shows us that we must be tied to Hashem in all areas of life and that everything we experience is from Hashem and cannot be viewed as happenstance. Although the Torah allows us to consult with medical professionals, we must remember that Hashem is the reason behind everything and we must hear His messages to us to do תשובה.

בגדיו יהיו פרמים וראשו יהיה פרוע (פרק יג פסוק מה)

A מצורע who is sent out of civilization has to sit with torn clothes and overgrown hair until he is healed. The Chofetz Chaim explains that צרעת comes because a person speaks לשון הרע (slander) and לשון הרע against others is most often caused by the speaker’s overinflated ego. Because he sees himself as being better and more important than others, he feels that he has the right to talk down about them. If he recognized his own faults, he would never realize and stress the faults of his friends. In order to combat his misplaced pride and hubris the Torah instructs the מצורע to appear as a lowly and disgraced person- with torn clothing and overgrown hair. By doing this, hopefully he will never again put down others because of his own ego.

Print PDF

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 initally 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 a 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 oneself 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 define what is their life journey! 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.

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 thanking Him for being His creation, thereby defining oneself by one’s inner being!

Print PDF

By Rabbi Shloime Lindenbaum

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

Rashi tells us that the reason why we refer to the fire on the מזבח (altar) as an אש תמיד (constant fire) is to reference the fire of the מנורה that was always lit and to teach us the הלכה that the מנורה is lit using the fire from the מזבח. R’ Moshe Feinstein explains a significant lesson that we learn from this הלכה. The מנורה is the symbol of learning תורה and it’s flame was a calm and quiet candle, whereas the מזבח, which was the source of the flame of the מנורה, was a roaring bonfire. R’ Moshe says that this is how Torah is supposed to be studied- the way in which it is taught should be exciting and enthusiastic, like the fire  on the מזבח. The approach to the learning should also be with a passion and burning desire to learn. The  actual learning and studying of the תורה, which is represented by the מנורה, must be done in a calm and even-keeled manner. Learning תורה with too much excitement can result in haste and errors. Rather, one must learn with a more settled and tranquil attitude. This is what we learn from the הלכה that we light the calm flame of the מנורה from the large מדורה of the מזבח.

The רמ”א says in the beginning of סימן ת”ל that the מנהג is to say the הגדה from עבדים היינו until לכפר על כל עונותינו on שבת הגדול, the שבת preceding פסח. The גר”א, however, argues on this מנהג based on the מכילתא that says that the מצוה of סיפור יציאת מצרים does not start from ראש חודש, or from ערב פסח but rather it takes place on the first night of פסח at the Seder. The גר”א clearly understands that the purpose of reading the הגדה on this שבת is to fulfill part of the מצוה of סיפור יציאת מצרים, as the משנה ברורה says, because that is when the גאולה (redemption) began. R’ Shmuel Kamenetsky (as brought in ספר קובץ הלכות) explains that the רמ”א intended for the הגדה to be said so that people will be more familiar with it when the Seder comes the following week. He is therefore not contradicting the מכילתא that said that there is no inherent obligation before the Seder night, rather he was saying to do it as practice. R’ Shmuel says that it is therefore appropriate for everyone to say it with their families so that everyone could gain familiarity with the words of the הגדה.

Print PDF

By Rabbi Naftoly Bier

A major theme of the Haggadah is to express our true, “well thought out”, profound, expansive appreciation of Hashem’s benefactions to Klal Yisroel.

We specifically quote four verses from פרשת כי תבא, Deuteronomy 26:5-8 in which we are taught the true manner of undiluted, selfless appreciation and acknowledgement. In verse 3, the Torah states, “And you will come to whomever will be the Kohen in those days and you say to him, “I declare today…” The word used for “declare” is והגדתי; the אבודרהם says this is a reason why the subject material at the Seder is called הגדה, Haggadah – for we are declaring our intense, heartfelt appreciation for all that transpired in Egypt – and our history – just as we thank Hashem for the new crop and everything it represents.

To enable us to decipher, to comprehend all the many applications of Hashem’s benevolence, His constant, unmitigated care and dedication to us, we are taught the דיינו, Dayeinu, where we express fifteen lessons of understanding and comprehension of His loving care for us.

Each lesson ends with the word דיינו, “it would have been enough” – a profound, eternal lesson in itself, one that we must be constantly aware of. The more effort and time we expend to thoroughly understand, absorb, and inculcate each lesson; we will consequently feel His love and in turn dedicate our lives to the Torah. The נצי”ב, הרב נפתלי צבי יהודה ברלין, the Rosh Yeshiva of Volozhin (1816-1893) explains it in the following manner:

1) Egypt was an empire that no one could escape. The mere fact that we could exit it, even without miracles but that Hashem would “plant” the ideas in Pharaoh’s mind to let us go, would have been a sign of His intervention.

2) Instead Hashem brought the plagues; each one a manifestation of His governance, creativity, supervision – even to the point that the ברד, the mixture of hail and fire, was stopped in mid-air; a suspension of the laws of gravity.

3) The Egyptians believed that G-d delegated all of the sustaining of the world to “cosmic forces” and relinquished His governance to them. In order to show us otherwise, He destroyed the idols.
4) Many believed that Hashem could and would intervene to help the human race. An exception would be if a human caused damage or death to another human, they would not be held responsible; for G-d gave us free will and free choice! Hashem therefore smote the Egyptian first-born to teach all that He didn’t relinquish control despite free will.

5) The בני ישראל were fearful to ask the Egyptians to borrow their objects, for maybe they would chase after them to retrieve it. By taking it as commanded by Hashem; we developed an understanding that Hashem will protect us and devise methods that they will not focus on their “lost” possessions.

6) Imagine the fright, anxiety the בני ישראל experienced when they were surrounded by the Egyptians on one side and the ים סוף, Reed Sea, on the other. Hashem could have freed us without this happening! We were taught that even what seems to be a terrible, unescapable circumstance can be the harbinger of something positive.

7) We were elated, ecstatic, euphoric to cross the sea and escape the Egyptians due to the miraculous splitting of the sea. Hashem dried the seabed so our feet wouldn’t get muddy – was that necessary? We were taught that even inconsequential acts of benevolence are part of His extreme love.

8) Hashem drowned each Egyptian in a manner that was commensurate to the extent of their brutality – we learned that Hashem is lovingly dedicated to be with everyone every moment!
9) After Hashem decreed we would be in the desert for forty years, miraculously our clothing and shoes never became “worn out”, on the contrary it always had the appearance of being new! Even in times of distress, tragedy, Hashem is with us, helping us.

10) In the desert, it was possible to find an “oasis” that Hashem would naturally create, to have sustenance. He rather gave us the מן, manna. Its proximity to one’s home and its taste depended on one’s dedication to Hashem. A lesson in אמונה והשגחה – His direct personal supervision.

11) Shabbos – the מן that we gathered on Friday, when brought into one’s tent turned into two portions. Shabbos is a day on which we are not required to fend for ourselves. On the contrary, it’s a day of pure spiritual dynamics on which Hashem provides.

12) We encamped at Mt. Sinai. We witnessed the voice of Hashem, the fire and thunder on earth, a manifestation of His complete mastery of the world.

13) But how does one internalize the lessons of His interaction with the human race, especially the Jewish people? By studying His manual – the Torah – that imbues us with true feeling, experience and connection.

14) The land of Israel, ארץ ישראל, is the “master teacher” of Hashem’s governance. The land of ארץ ישראל was totally dependent on rain – at particular times. We learn in מסכת תענית that if it didn’t rain by the 17th of חשון, individuals would start praying and fasting, for the absence of rain was a sign that we are derelict in our obligations to Torah and mitzvos. Even when it did rain, rain would shower on the righteous farmer’s field and not the neighbor if he wasn’t righteous. This all is a blessing, for it was a constant reminder to do what Hashem wants.

15) Three times a year, all of the Jewish people would journey to the בית המקדש, Holy Temple, where Hashem would enable us to be suffused with His presence, ennobling us to strive for higher and higher levels.

May we all merit to once again witness the supreme intervention of Hashem with the coming of Moshiach.

Print PDF

By Rabbi Shloime Lindenbaum

ויקרא אל משה וידבר ה’ אליו מאהל מועד (פרק א פסוק א)

The פרשה begins by saying that Hashem called to Moshe and spoke to him from the Tent of Meeting. רבינו בחיי points out that although Hashem had told Moshe that He will speak to him from the Tent, Moshe, out of his tremendous humility, still did not approach the Tent with the Cloud of Glory until Hashem specifically called to him. R’ Elya Svei says that this was the key element which brought Moshe to all of his greatness- his humility. He uses this to explain an interesting מדרש. The מדרש says that Hashem told Moshe that there is a big job for him- to teach the Jews the rules of purity and sacrifices. R’ Elya says that besides for the simple meaning, the מדרש also means to say that Moshe was being commanded to teach the Jews purity of the soul and how to properly bring a sacrifice. The highest sacrifice that Hashem wants is for a person to recognize how much good Hashem gives to us and how we could never do enough to truly thank Him. Through this recognition a person will serve Hashem properly without looking for their own honor or benefit. This was an appropriate job for Moshe, as he was the עניו מכל אדם, he excelled in being humble and recognizing his position as a servant of Hashem.

ולא תשבית מלח ברית אלקיך מעל מנחתך (פרק ב פסוק יג)

We are commanded to bring salt together with every קרבן מנחה (meal offering). Rashi explains that salt is referred to as “salt of Hashem’s covenant” because when Hashem separated the upper and lower waters at the time of creation the lower waters felt bad as they were demoted. Hashem comforted them by promising that there will always be salt, which comes from the lower waters, brought to Him with the sacrifices. R’ Yaakov Kamenetsky asks, why did Hashem comfort the water through bringing the salt on the מזבח, why not serve with the water itself? He answers that the way salt is made is by the water evaporating and leaving the salt by itself on the ground (see Rashi in כתובות עט:). It could be said that the salt is the lowest part of the lower waters- because even after the rest of the water rises, the salt remains down below. And yet even the salt was chosen to be brought with the מנחה to show that there is קדושה even in the lowest of the low and that not necessarily does it follow that the higher entity is holier. This was an additional comfort to the water and a life lesson to all of us that regardless of who seems “higher”, everyone can access a connection to Hashem.

Print PDF

By Rabbi Naftoly Bier

In this week’s פרשה, which introduces us to the mitzvah of קרבנות, sacrifices; the בעל הטורים (1269-1340) points to many lessons of מידות, sensitivity, that the Torah is teaching us.
ספר ויקרא, the book of Leviticus, begins with the word ויקרא, but in contradistinction to the rest of the Torah, the word ויקרא is written with a “small” א, Aleph: ויקרא.

Moshe Rabeinu who was an עניו מאד, (self-deprecating) desired to write “ויקר – and He appeared” rather than “ויקרא – and He called [to Moshe]”. The word ויקר is utilized in the Torah relevant to Hashem appearing to בלעם, Bilaam, indicating that the appearance of Hashem was but happenstance, an indication of Bilaam’s low stature. Hashem told Moshe to write it fully, but Moshe Rabeinu in his humility wrote it with a small א. Though משה רבינו was aware of his position as the one who taught us Torah, the leader of the Jewish people who led them for more than forty years, nevertheless he completely viewed himself as being gifted to be an agent of Hashem and therefore desiring to protect himself from any acclaim.

1) We must be careful of what our actions are predicated upon. חז”ל teach us that כבוד מוציא את האדם…, that the natural drive for acclaim, honor, and fame remove a person from the true transformative manner of living as dictated by the Torah. The ספר העקרים states that this negative drive is at its strongest after the age of 50. Despite a person’s achievements, especially those that are spiritual, it can be negated by one’s need for acclaim. Even Moshe Rabeinu wanted to protect himself by using the same terminology used for בלעם!

In chapter 2:1, the Torah states, “ונפש כי תקריב קרבן מנחה, And a person (literally a soul) when they bring a meal offering” – not an animal or a bird, but rather a most inexpensive offering of flour. We are being introduced to the poverty-stricken person whose deepest wish is to bring a sacrifice and must arduously accomplish their desire. The Torah does not use the phrase ‘לפני ה, before Hashem (1:4) when discussing the fowl and meat offerings. In the משכן or בית המקדש, where others more wealthy are sacrificing animals, they are embarrassed to appear as less dedicated than others in their service to Hashem. The Torah is instructing that the כהנים, priests, even including אהרן הכהן, must treat the poor person with dignity and respect, thereby alleviating their distress. How? By immediately accepting their offering in a manner that doesn’t draw attention to the poor person.

2) Always think of another’s feelings – even if they don’t outwardly display it – and be sensitive to mollify them.

In ג”ב chapter 3:2, when referring to a זבח שלמים, a peace (harmony) offering, if it’s from cattle, the Torah states, “וסמך ידו, and he shall place his hand.” When referring to an offering from a sheep or goat, it adds the word את – (וסמך את ידו). Since cattle are strong, heavy animals, placing one’s hands is hardly felt, whereas on a goat or sheep, due to their inherent lower weight, placing a hand “heavily” can cause distress. Therefore, the Torah adds the word “את” signifying that while dedicating the animal as a sacrifice, a supreme and elevating spiritual act; don’t forget about the animal’s physical distress.

3) Even at the “high point” of one’s spiritual undertaking; the effort to bring the animal to the Temple, the costs involved – and any mitzvah – remember the other one! When one is involved with an important, ennobling cause or project that has the ability to enhance and elevate a community, always be careful of the feelings and emotions of another.

In chapter 4:12, the Torah commands that a חטאת, a sacrifice to atone for a sin of the כהן גדול, the High Priest is is to be burned in public (the parts not brought on the altar). The reason is that when the populace observes that even the distinguished, spiritual leader of Klal Yisroel is able to admit to his mistake, surely every person need not be embarrassed and admit they erred.
4) One might have thought that it is imperative that the dignity and stature of the כהן גדול be protected in its fullest extent possible, for כלל ישראל needs a leader and teacher who is the quintessential representative of perfection in his עבודת ה. The Torah emphatically teaches us, on the contrary, that self-integrity and admittance to a mistake is the highest level of human greatness, inspiring others to understand that anyone can blunder and consequently be honest, thereby truly protecting their self-dignity.

The opening פסוק, verse seems not to be in order of dignity. It states “ויקרא אל משה וידבר ה, and He called to Moshe and Hashem spoke to Him.” Wouldn’t it be more appropriate to state, “And Hashem spoke to Moshe”?

5) The Torah is instructing us with a lesson of sensitivity. When initially in conversation with another, always greet the other first, importing to him the stature and esteem he is regarded. Even the רבש”ע Himself validated Moshe Rabeinu in a most genuine manner. This is similar to the (אבות ד:י”ב) that one should respect another on a higher level that one logically deserves – a pupil as a friend, a friend as a teacher, and a teacher as the awe that one has for Hashem.

Print PDF

By Rabbi Shloime Lindenbaum

ראו קרא ה’ בשם בצלאל וכו’ (פרק לה פסוק ל)

Moshe announces that Klal Yisroel themselves can see that Hashem appointed Betzalel as the master architect of the משכן. R’ Moshe Feinstein asks, how were they able to see this? He answers that when Hashem bestows a person with a set of skills and talents, it is with the intent that he uses them for the good of Klal Yisroel and for Hashem’s honor. Therefore, by recognizing that Betzalel had all of the abilities required to build the משכן, it was clear to everyone that he was the one intended by Hashem to direct it’s construction. R’ Moshe adds on that we see from here that any gifts that we have from Hashem, in any area of life, are given to us so that we can use them to fulfill His will. By recognizing are talents and abilities we can understand in what way Hashem wants us to contribute to His nation and His honor.

ויכלא העם מהביא (פרק לו פסוק ו)

The Torah tells us that after there was enough material to build the משכן, Moshe told everyone to stop bringing donations, and the פסוק states explicitly that they then ceased from bringing. The Chasam Sofer explains that the reason for the פסוק to affirm that they stopped is to tell us that even in their stopping they were fulfilling a mitzvah. Meaning, that which they stopped the donations was not with a sigh of relief that they were free of the משכן tax, rather they would have gladly continued to donate to the cause. The only reason that they stopped bringing materials was because Moshe told them to. They thereby fulfilled the command of Hashem through Moshe even by discontinuing the donations.