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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.

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By Rabbi Naftoly Bier

In פרשת קדושים we are introduced to a system of actions and behavior that creates the actualization of a person developing into a צלם אלוקים, one who is the model of Hashem’s design of emulating Him.

This in itself is a profoundly important idea. To attain spiritual growth necessitates that one focus and act step by step to attain this goal and obligation. For if one climbs a ladder and skips a rung, one will fall, so too growth has to be attained through a gradual process.

The Medrash, quoted by the Ramban, teaches that the עשרת הדברות, the Ten Commandments, the foundation of all mitzvahs, is retaught, though in different composition and theme. For example, “לא תחמוד, Do not covet,” is rephrased as “ואהבת לרעך כמוך, And you shall respect, love your fellow Jew as yourself.” If one truly recognizes that Hashem loves every one of His creations, and respects and reveres all accordingly, then it is logical not to covet, for if we are all unique, we are benefacted by Hashem in different ways.

Though the עשרת הדברות begin with the declaration “אנכי… I am your G-d…” and immediately the prohibitions of idols; here it starts with the admonition to respect one’s parents with awe.

The Torah is emphasizing that without a role model (that one is in awe of) it is impossible to achieve true, positive and successful development. A parent (or elder) who experienced the challenges of life, trials, travails and tribulations has learned from experience to nurture oneself with honest observation to gain an objective vision of the true positive life’s journey.

Another explanation possible is that if one truly develops keen appreciation of one’s parents, one can embark on a sincere life quest to heed Hashem’s directives due to appreciation of Hashem’s infinite benevolence. The Sforno explains that the first “Five Commandments” all are a manifestation of the same concept; to honor Hashem. To accept Him as the Creator, to reject idols, to articulate His name with total respect, to testify that He is the sole Creator and immerse ourselves in His world of Torah (Shabbos) are all the idea of “honoring one’s father and mother”, for the ultimate parent is the Almighty. The Torah starts with the idea of “standing in awe of Hashem,” the logical impetus to observe His dictates.

Juxtaposed to honoring one’s parents is the idea of Shabbos. Chazal teaches that though one is commanded to respect one’s parents in awe; nevertheless, that doesn’t allow one to transgress a mitzvah. Well, of course; why do we need to be told this instruction?

It could be, that the necessity of having a role model is of utmost critical importance, then even if at times a parent due to need instructs the child to forgo a mitzvah; one might think it’s permissible to ensure that the familial relationship not be abrogated.

The Torah continues don’t degrade your absolute commitment to recognize Hashem in every aspect of life by possessing idols.

The Torah then exhorts us to bring a sacrifice in a manner consistent with the conditions laid down by Hashem. The grave, significant lesson is that one shouldn’t for example postulate that though the Torah commands that one has to eat a קרבן שלמים in two days, “I need three/four… days, for the eating of the sacrifice is a means of bonding with Hashem in a manner I never experienced. Moreso, I traveled for two weeks with my family to imbue in all of them, transformation of ideals that can be actualized in the presence of Hashem, all while eating our sacrifice.” While the intention seems laudatory, one’s rationalizing one’s needs is the opposite of service of Hashem! For it’s a violation of the supremacy of Hashem, for in effect one is dictating to the Almighty that He accept one’s jurisdiction over obligations, a truly blasphemous act!

Having ingrained and inculcated in oneself Hashem’s constant presence and totally subjugating oneself to His will, the Torah then instructs one to emulate Him, to provide for others; this being a true manifestation of His dignity.

Following these מצוות, the Torah introduces the idea of honesty – 1) don’t steal 2) don’t deny 3) don’t lie 4) don’t swear falsely using Hashem’s name. Aren’t these ideas of civility? These would precede any idea of developing קדושה, a selfless, spiritual personality!

Rashi quotes Chazal that the juxtaposition of these four is to warn us that if one steals it is inevitable that one will deny, lie and swear falsely to protect themselves.

The import of this lesson, is that if one isn’t careful to completely distance oneself from any action that has a “smell” of dishonesty, one will invariably fall down a slippery slope of dishonest behavior, creating an essence of untrustworthy, non-reliable person. The main lesson of “these four” is not about civility but concerning personal development; “Don’t ruin yourself!”

The physical world is often an analogy regarding the spiritual world. A human being in contrast to an animal needs many months to teach its body (brain) how to properly walk. Even those who as adults lose their ability to walk due to sickness, have to retrain their nervous system to walk. The lesson is; all progress in life is attained by deliberate progression.

HaRav Aharon Kotler זצ”ל, when asked if one has to report one’s earnings to the government if it’s “off the books,” due to הפקעת הלואתו מותר בעכום, emphatically said, כלל ישראל מאמינים בני מאמינים “We are a people whose essence is abject honesty;” one will destroy this by actions predicated on dishonesty!

The lesson of these “four” is even if society “allows” certain ways of business dealings, that are in essence dishonest, one is obligated to completely distance themselves. (see Rav S.R. Hirsch)

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By Rabbi Shloimie Lindenbaum

 

טמא הוא טמא יטמאנו הכהן בראשו נגעו (פרק יג פסוק מד)

The Torah describes all different types of צרעת (leprosy) and the הלכות that pertain to each one. One type is on the body of a מצורע (leper) while another is on their head- either from the front or back. After introducing צרעת on ones head the Torah adds a seemingly extra פסוק, “he is impure, the כהן should surely make him impure, his affliction is on his head.” What is this פסוק teaching us? The נצי”ב explains that צרעת on ones body comes for a different reason than when on ones head. The צרעת is sent as a message to repent, but on ones body it is to repent from sins done out of תאווה, while on ones head it is a message that the person has sinned in the area of אפיקורסות, denial of Hashem. When one is sick with צרעת, people will naturally stay away from them because they are sick. Many times, however, a holy person like a כהן may live above the rules of nature and come close to a sick person in order to encourage them to do תשובה (repent). This is the point of the פסוק- “he is impure”- and stay away like any מצורע, “the כהן shall surely make him impure”- even on his high level he should not come close to this מצורע because “his affliction is on his head”- in the area of false beliefs. When the מצורע is guilty of אפיקורסות, even a כהן cannot approach him, as the risk of being influenced is too great.

ולקח למטהר שתי צפרים חיות טהורות (פרק יד פסוק ד)

As part of the purification process of the מצורע they must bring two birds. Rashi, quoting the Gemara in ערכין, says that because צרעת comes from לשון הרע, evil speech, the atonement is through birds which are always chirping and twittering. R’ Ahron Leib Shteinman asks, if we are trying to teach the מצורע to not babble so much then he should bring animals that don’t make so much noise- why would he bring animals that talk a lot? R’ Shteinman explains that we are trying to teach him a lesson in how to use his speech. A bird chirps in a way that is pleasant to hear, in an almost musical sound that typifies the beautiful and calm morning. The bird always makes noise, but a noise that others enjoy. The lesson to the מצורע is to always use his power of speech in a way that is nice and pleasant for other people. This is why he brings birds, to remind him to use his voice in a way that is pleasing for others.

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By Rabbi Naftoly Bier

In מס’ ערכין טז· ע 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:מ 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 each 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.

Another opinion is the לשון הרע, disparaging another, is most severe. In fact, it is considered worse than murder, illicit sexual behavior and idolatry.

If on truly lives on a daily basis mindful of being an integral member of Hashem’s world, them it is logical that since every person is unique, speaking disparagingly of another effectively destroys the unified bond that all members of Klal Yisrael naturally have. It is a manifestation of a self-absorbed life, one that wreaks havoc on a constant basis.

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! As the משמה says; “חייב אדם לומר בשבילי נברא העולם”, “One is obligated to state, ‘the world was created for me’”. Everyone is blessed with a unique mission, the true source of validation, that Hashem ‘needs’ me.

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By Rabbi Naftoly Bier

 

In the beginning of this week’s portion, פרשת שמיני, we are taught the dedication of the משכן, Tabernacle – which Klal Yisroel had anxiously waited for more than three months. Specific sacrifices were told by Hashem that had to be offered to consecrate the משכן. In פסוק ד’, verse 4, it states: “They took that which Mose had commanded to the ‘Tent of the Appointed Meeting’ – the אהל מועד, the entire community drew near, and they stood before Hashem.” In verse 5 it states: “And Moshe said, ‘Do this thing that Hashem has commanded and His glory will reveal itself to you.’”
All the commentators come to answer what seems to be a superfluous in verse 5. Moshe Rabeinu had already instructed us as to what had to be done!
The תורת כהנים says the following: “Moshe Rabeinu said that in order to merit the Divind Presence, it is necessary to remove the יצר הרע (selfish inclination) from your hearts and unite as one inseparable unit in awe/fear of Hashem; one sole commitment to serve Hashem; just as Hashem is ‘one and only’, so too, all of the Jewish people have to unify as one totally selfish unit! We must subordinate our sensual impulses, needs for acclimation and honor and materialistic desires to the power of our moral will as symbolized by the different steps of the קרבן, sacrifice. By connecting all of everyone’s unique facets, in the service of Hashem, we can gain an inner harmony, reconciling the dichotomous nature of one’s being, and subsequently, the whole community can attain unity and equality! Only then will we merit that the שכינה, Divine Presence, will dwell in our midst (See Rav Hirsch).
This idea is expounded by the חתם סופר, Chasam Sofer, quoted in (שפתי חיים) in his commentary on the Siddur.
The Chasam Sofer asks the following: “We say ‘שמע ישראל ה’ אלוקינו ה’ אחד’ every day. According to the explanation of the חובות הלבבות, ‘Duties of the Heart’, we are proclaiming that G-d is external, He was, He is, and He will be, and He is אלוקינו which means all spiritual and physical ‘laws’ are totally governed by Him – which is logically only possible if He is ‘one and only’. If so, what are we adding when we say, ‘He is one’?” It’s obvious from what we initially stated! Another perplexing statement is that חז”ל, the Rabbis taught that this verse is also an articulation of His Sovereignty and of one’s subservience to Him. Shouldn’t this be ascribed to the following verse when we state, “And one should love Hashem, our G-d.” The first verse is seemingly a statement of His existence?
The Chasam Sofer answers with the teaching of the חובות הלבבות near the end of שער היחוד פרק י’. “What causes a loss of total, pure acceptance of being a subject of the Almighty, is partnering Hashem’s guidance of the world with other forces. Either celestial bodies, zodiac forces and also blending, integrating or merging one’s personal cravings with Hashem’s governship. He then quotes from: גמרה שבת ק”ה, Tractate Shabbos 105: The Torah states, “one should not have in oneself a foreign god. This refers to the יצר הרע, the selfish, evil inclination.” We are being taught that if one has any slight selfish objective to one’s personal prestige, honor, it is as if one has a foreign god in their body!
With this, we understand the verse of שמע ישראל. We not only express that Hashem is the one who has supreme, all inclusive power; but we also vehemently declare that there is no other focus of our purpose other than all our actions being solely done for the sake of serving Hashem!
The חפץ חיים, Chofetz Chaim explains that every action done should be done with no personal gain, but rather, for Hashem’s sake. For instance, when one eats, it should be to adhere to the mitzva of ונשמרתם את נפשותיכם, to guard one’s health; when earning a living, it is in order to pay the children’s teachers – a mitzva of paying an employee or to provide clothing or food to one’s wife – a mitzva, and many more. Every action one does, one should contemplate how one, if possible can understand if it’s Hashem’s will and to do it accordingly.
This idea of separating one’s ego, need for attention, cravings, from one’s actions is described by the Ramchal, in Paths of the Just, in the following manner: (Chapter 1)
The foundation of piety and the root of perfect service [of G-d] is for a man to clarify and come to realize as truth what is his obligation in his world and to what he needs to direct his gaze and his aspiration in all that he toils all the days of his life
To summarize what we have learned, the primary [purpose] of man’s existence in this world is solely to fulfill the commandments, serve [G-d] and stand up to trials.
Why shouldn’t a man set aside for himself, at least, fixed times for this study if he is forced, for the rest of his time, to turn to other studies or affairs?
The pleasures of this world should only be used for aiding and assisting him, so that he will have tranquility and peace of mind in order to free his heart for this service incumbent upon him.
Thus it is proper that all of a man’s inclination be solely to the blessed Creator and that all of his actions great or small have no other purpose than to draw closer to G-d, blessed be He, and to break down all the barriers separating him from his Master, which are all the matters of physicality and the things dependent on them, until he is drawn towards the blessed G-d like iron is drawn to a magnet.
And anything that he deems to be a means serving to drawing close to G-d, he will chase after it, grab hold of it, and not let it go.
And anything which he deems to be detrimental to this, he should flee from it as one flees from fire, similar to what is written: “my soul clings after You, Your right hand upholds me” (Ps. 63:9).
For his coming to this world is only for this purpose, namely, to attain this closeness, by rescuing his soul from whatever hindrance and detriment to it.
The Vilna Gaon describes our גלות אדום, our exile, as compared to a חזיר, pig. A pig has split hooves – a sign of being Kosher – but lacks the idea of chewing its cud. Outwardly, all seems perfect, but the inner essence is lacking. This is our generation’s challenge – to totally and selflessly focus our obligation to Hashem, all while negating any aspect of self-centeredness. This objective is one of the main themes of Pesach.

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By Rabbi Shloimie Lindenbaum

 

 

אם על תודה יקריבנו (פרק ז פסוק יב)

One of the sacrifices that we are taught about in this Parsha is the קרבן תודה- the thanksgiving offering. This was offered when one experienced a considerable salvation, such as leaving jail or being healed from a dire illness. Along with the animal sacrifice, the person also brought 40 loaves. 30 of them were matzoh and 10 of them were chometz. R’ Shimon Schwab explains that matzoh represents large miracles, such as us leaving Egypt. Chometz, however, represents the daily miracles which we benefit from while hardly even noticing them. Our heart pumping, our digestive systems working, the sun shining, warming, and the trees providing oxygen for us to breathe. All of these and countless more daily occurrences are truly miraculous, although they have become so ordinary. When one brings the קרבן תודה they are thanking for the great miracle but also reminding themselves of the constant miracles that Hashem does for us. A man in Bnei Brak offered some cake and lchaim after Shacharis one morning to his minyan, explaining that he was hit by a car the day before and suffered just a few slight bruises. In gratitude he was making a “kiddush” with everyone else. The next day, again, he brought cake and a lchaim. This time he explained, “I have been crossing that road at the same spot daily for twenty years and yesterday was the first time that I was ever struck by a car- imagine, twenty years and nothing has ever happened to me! That is at least as big of a miracle!” We are always to remember the daily miracles as much as the extraordinary ones.

והיא שעמדה לאבותינו ולנו (הגדה של פסח)

On Seder night we describe how Hashem promised Avraham that his children would descend to exile, but they would be brought out. We then go on to say “And this is what has stood for our forefathers and us…in every generation they stand up against us to destroy us and Hashem saves us from their hands.” The commentaries ask, how does the promise made to Avraham last for all the generations- seemingly that was a one time promise about Egypt? The בעל מעשה השם answers that “this” is not referring to the promise made to Avraham, rather it is referring to the following words in the paragraph. The fact that in every generation Hashem saves us from them- that is what stands for us. He explains that if every time we were oppressed, Hashem would just destroy our enemies, we could think that they had sinned and done wrong, and therefore Hashem destroyed them. Their destruction would not necessarily indicate Hashem’s relationship with us. That is not the case, however, rather in every generation Hashem “saves us”- meaning they are still around, but Hashem saves us from their evil intentions. That proves to us that Hashem still loves us, even in this incredibly long exile, Hashem brings salvation to us out of His pure love for us, regardless of our enemy’s sins. It is this reminder that has “stood for us” in our exile- this encouragement that Hashem is still here for us and is still doing good for us, is what allows to hold our heads up high and keep on marching towards the Final Redemption. לשנה הבאה בירושלים!!

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By Rabbi Shloimie Lindenbaum

כי כל שאר וכל דבש לא תקטירו…קרבן ראשית תקריבו אתם (פרק ב פסוק יא-יב)

The Torah tells us that we may not add any sourdough, any chometz, or any sweetness, such as through fruit, to any offering. The only exceptions are the “ראשית”- the beginning offerings, that is, the first wheat offering of the two loaves on Shavuos and the offering of the first fruit by bikkurim. Those can contain chometz and fruit, respectively. How are we to understand this prohibition and its very specific allowances, especially the way the Torah describes them as the “beginnings”? The Nesivos Shalom explains that chometz represents the trait of גאווה- haughtiness and sweet things represent תאווה- pure physical desire. The fact that they are generally disqualified from offerings is to indicate that these two things have no place in our service of Hashem. However, there are times when honor and pleasure come automatically from serving Hashem- people may receive recognition for achieving levels in Torah and mitzvos, and they may enjoy a Shabbos meal. How does one make sure that this “chometz” and “sweetness” is a valid part of their serving Hashem? That is by designating the “beginnings”, meaning, before one begins a mitzvah they should think to themselves, “I am doing this now because it is the Will of Hashem, and even if I gain nothing out of it I would do it wholeheartedly”. By deciding at the onset that they are committed to serve Hashem without any gain, then even if they enjoy the mitzvah, it is all considered meritorious. When we totally devote ourselves to Hashem, then every aspect, even the enjoyable parts are all considered part of the mitzvah.

ונסלח לו על אחת מכל אשר יעשה לאשמה בה (פרק ה פסוק כו)

The Torah tells us that if someone steals money and swears falsely to protect themselves, as atonement they must bring an אשם גזילות. If one brings this קרבן then the Torah says that they will be forgiven from all that they did. What is the inclusion of “all” that they did? The פנים יפות explains that when one sins, even after they are forgiven there is still an impression left over from the sin- an impression that can make it easier to sin again, as חז”ל  tell us “העובר עבירה ושנה בה נעשית לו כהיתר” one who sins and repeats it, it becomes for them as if it is permissible. The incredible power of קרבנות was that they can even remove this stain.

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By Rabbi Naftoly Bier

רמב”ן, Nachmanides, in his preface to ספר ויקרא, Leviticus, teaches that the main theme of ספר שמות, Exodus, is to relate the development of the Jewish people from being a nation enslaved and assimilated into a people who were gifted with the epitome of successful personal development – realized through the Torah. Though כלל ישראל erroneously constructed the Golden Calf, not only did He forgive us, but more so, He brought His Divine Presence amongst us in the Tabernacle. As a nation, we had attained through Hashem’s benevolence that we mortal beings were so dear and beloved to Hashem, that He made Himself inseparable from us.
ספר ויקרא, Leviticus is primarily a systematic manner of mitzvos that will ensure that this bond with Hashem, this exalted, edifying, ennobling, exhilarating, life-forming bond with the Creator Himself should not in any way be abrogated, forgotten, or diminished.
Being that it is normal for a person to act in a manner disloyal to Hashem’s instructions, to at times disdain unequivocal responsibility, Hashem granted us a gift to “repair the damage”, a sacrifice.
A story: Parents of an only child, in celebration of the child’s graduation from university, decided to take a major share of their life’s savings and purchase an expensive car. They presented it to their child, with unmitigated, sincere love and dedication, with ecstasy and appreciation for all of their child’s accomplishments. One stipulation was given; the child can never drive the car with excessive speed.
A week after celebrating their love and admiration for one another, the inseparable bond that was represented by their extraordinary gift, the parents received a phone call. “Your child is alive, but the car is gone; the driver exceeded the speed limit by fifty miles per hour.”
Devastation! Incredulity! How could our child do this? Where is the appreciation? Does our child really care about us? Our child just destroyed our lives! Our trust in him! Our connection to him is severed. The parents are in a true state of bewilderment, mourning, and demoralization.
Even more so is our relationship with Hashem. He selflessly created us. He gifted us an extraordinary, beautiful, spectacular universe, He lavishes upon us pleasure upon pleasure, He endowed us with the opportunity to emulate Him, in short He heaped upon us infinite “wealth”.
When one disobeys Hashem, one is in effect breaching their bond with Hashem; it’s not only not different from the parents and the child but much worse. Whatever a parent can give a child, whatever a parent can selflessly feel towards a child is incomparable to Hashem’s utterly, selfless connection to every person!
The Torah teaches us an antidote to this severance. Bring Me a קרבן, translated as a sacrifice. Logically it should be impossible to rectify one’s insubordination, one’s rebelling against one’s Benefactor. Hashem says to us, “I care about you, please reconnect to Me. How? Take an animal, bring it to the בית המקדש, the Holy Temple. Yes, you live fifty miles away, it will take much effort! Articulate your regret (וידוי, סמיכה) and slaughter the animal and the כהן, priest will sprinkle its blood on the מזבח, altar. By acting through the animal you are demonstrating that there is only one ”cause” in the world from which all emanates. It is the Almighty. We, humans, have no jurisdiction, no essence other than that Hashem in His eternal love, compassion, and mercy renews our living experience every second. As we articulate, המחדש בכל יום תמיד מעשה בראשית. Therefore one’s animal which represents one’s wealth is really not mine but G-d’s; as is my whole existence. (מהר”ל)
Secondly, by bringing my קרבן (from the root word to being close) I am once again reattaching myself to Hashem. One sincerely expresses their regret, they with labor bring their animal to Hashem and the sprinkling of the blood as a replacement for their lifeblood is a manifestation of their renewed subservience to Hashem. (רמב”ן)
This inseparable bond was realized on Pesach in Egypt. Hashem brought to Egypt His presence that fateful night; the Egyptian firstborn perished for they could not bear the sudden presence of Hashem’s holiness. The Jewish people were lovingly raised to a high level and were bonded to Hashem, which in turn was the foundation for the ultimate bond realized at הר סיני, Sinai, with the bonding of Hashem with His people through the Torah.

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By Rabbi Shloimie Lindenbaum

אלה פקודי המשכן (פרק לח פסוק כא)

The Parsha begins with a counting of all the materials that were donated to the building of the Mishkan and a description of how they were used in its construction. R’ Moshe Feinstein says that the Torah specifically detailed this listing of every drop of material donated to teach us an important lesson. Just as the Torah made an exact calculation of everything, ensuring that each item was used for its intended purpose, so do we have to make a calculation about everything that Hashem gives us. Hashem gives us time, so we have to calculate all 86,400 seconds in our day and make sure that they are being used the right way. Hashem gives us talents, money, intelligence, etc.; all of these gifts require a calculation. Are we using them the right way? Are we using them for how Hashem wants us to, using our time for Torah and mitzvos, or are we “stealing” it for other purposes? This is what the Torah wants to teach us by making a specific calculation for the Mishkan.

 

באחד לחדש הוקם המשכן…ויקם משה את המשכן (פרק מ פסוק יז-יח)

The Torah tells us that on the first day of the first month the Mishkan was erected. It then says that Moshe erected the Mishkan. The Chasam Sofer is bothered that it seems repetitive, after saying that it was erected it repeats that Moshe erected it? The Chasam Sofer explains that Klal Yisroel wasn’t sure about their relationship with Hashem. The giving of the Torah at Sinai was a tremendous revelation of and closeness with Hashem, they weren’t sure if the Mishkan, the resting of the Divine Presence amongst them, was an upgrade from that or a downgrade? On the one hand, they had sinned at the Golden Calf, on the other, they had repented. Were they greater than before through their repentance or were they being demoted from the Sinai revelation because of the sin? As a response to this the pasuk notes “הוקם המשכן”, literally, “the Mishkan was erected”, the Chasam Sofer explains, “the Mishkan was stood up- rose up in rank”. He explains that Betzalel constructed the pieces of the Mishkan but Moshe actually erected it. This was a קימה- an elevation for the Mishkan, to go from Betzalel to Moshe. From this elevation we learn a rule about all matters of קדושה, holiness- מעלין בקדש ולא מורידין- we always go higher in holiness, never lower (see Megillah 26a Rashi “אבל מכרו תורה”). This was an answer to Klal Yisroel- we always go up, and therefore you have risen, you have grown from your experience with the Golden Calf. The תשובה, repentance, that you did afterwards brought you to a higher level, just as the Mishkan rose in rank, so too Klal Yisroel rose from Mt. Sinai to the Mishkan. These two pesukim are not repetitive, they are saying that the Mishkan was elevated through Moshe erecting it, which was a lesson to all of Klal Yisroel.