Category: Weekly Parsha

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.

Print PDF

By Rabbi Naftoly Bier

The נביא ירמיה, prophet Jeremiah, (17:19-26) admonishes כלל ישראל, the Jewish people, especially the inhabitants of Jerusalem including the monarchs, to observe the Shabbos. In a lengthy castigation, he repeatedly implores them to observe the prohibition of carrying objects form a public domain into a private domain (and vice versa) and carrying within a public domain, but unfortunately he wasn’t listened to. What is remarkable is the stress on this prohibition, while the remaining 38 other prohibited actions are “only mentioned”. In verse 22 and 24, after exhorting them not to disregard the prohibitions relevant to carrying, as a parallel he states the prohibition of מלאכה, which is translated as creative work, creativity as opposed to carrying, a “chore”.

We are being told of the two categories of activity that are prohibited on Shabbos. One is the reflection of our mastery over nature, our ability to create. We are not allowed to bake, cook, create a fire, to construct, to knot, to shear, to sew, to tan… all actions that manifest one’s ability to create using the “tools of nature”. To capture an animal, to gather crops, are creative means to have dominion over objects.

Carrying is none of these. In fact we can carry in our home or even in a city that has an eruv. Why is it forbidden in the above mentioned circumstances? The Talmud points out that in fact הוצאה, carrying, is termed a מלאכה גרועה, “activity that is a ‘poor’, ‘lesser’ example of what is termed activity.”

Another question is why does the first עשרת הדברות, Tablets state that, “…Hashem created the world in six days and ‘rested’ on the seventh” as being the reason for His blessing Shabbos and infusing it with holiness, whereas the second עשרת הדברות, Tablets state that “you shall remember that you were enslaved in Egypt and Hashem brought us out… therefore He commands you to “make” the seventh day Shabbos.

Rav Shamshon Raphael Hirsch explains that the idea of the 38 מלאכות of activity and creativity corresponds to the reason given in the first Tablets, while the prohibition of carrying corresponds to the exodus from Egypt.

One is the mastery of Hashem as the Creator of all. On Shabbos when we declare that He is the ultimate and only real Creator; we submit ourselves to Him by ceasing all creative productivity and rather focus on our life mission – to study His Torah, and to pray, thank Him, and to focus on one’s spiritual development. 

The second factor is in regard to the “social dynamic”. Whereas the tendency of mankind is to strive for control over the social interaction of humanity, Hashem implores us to inculcate in ourselves that He is in complete control… as we witnessed the miraculous exodus from Egypt. We therefore are instructed not to carry into the public domain or carry in it, thereby demonstrating that we are to focus inwardly on our individual commitment to the community, a symbol of our acquiescence to the idea of Hashem’s control.

The אלשיך הקדוש, Alshich, (1508-1593) teaches another profound lesson. 

On Shabbos we are endowed with the idea of a נשמה יתרה. The Alshich (של”ה, שפת אמת) explains that whereas during the week there is a constant tension between one’s spiritual journey and one’s physical and personal desires (fame, wealth), on Shabbos we are gifted with an acute appreciation of our essence, our spiritual נשמה, soul. On Shabbos Hashem benefacts to every Jew, according to their unique self, a connection to Him; a desire to emulate Him and to selflessly dedicate oneself to the mission that He has empowered us with. In this manner – yes, it needs thought and preparation – we disconnect ourselves from the physical universe and we once again are connected to the source of one’s נשמה, soul – Hashem Himself. “כי בו שבת מכל מלאכתו, For He rested” – when did He work? The meaning is that Hashem placed Himself in our world on Shabbos, we are reconnected to Him!

We therefore curtail all physical creativity, in effect declaring that our sole definition is that we are connected to You, Hashem. The idea of not “carrying” is a symbolic manifestation of our separation from the “world out there.” On Shabbos, when we are connecting to our Source, Hashem, we proclaim that we are in His domain, far away from the domain of people whose aims and goals – and נשמה – are antithetical to our plan and purpose, our life’s mission. We therefore don’t carry into the public domain or within it!

While one argue that the emphasis of the נביא ירמיה is on carrying due to the populace’s minimizing it due to it not being a “true creative activity,” we are taught a profound lesson.

Klal Yisroel is endowed with a profound, extraordinary gift- we can actually experience the נשמה, our metaphysical connection to Hashem on Shabbos. To actualize this gift necessitates a complete removal from the world… According to Rav Hirsch, to fully comprehend that only Hashem directs the social order of the world and according to the Alshich, to transcend the ordinary quest of the human being – that of those who don’t have the gift of Torah.

This is why the Torah commands us, “and the seventh day will be for Hashem, Your G-d” – it’s a day to study Torah, pray, and thank Hashem for our נשמה by celebrating with Hashem by truly appreciating the delicious food he has given us.

Print PDF

By Rabbi Shloime Lindenbaum

ויעמד משה בשער המחנה ויאמר מי לה’ אלי ויאספו אליו כל בני לוי (פרק לב פסוק כו)

R’ Shimon Schwab related that when he spent a Shabbos together with the Chofetz Chaim, the Chofetz Chaim asked him, “did you know that I am a כהן?” When R’ Schwab responded in the affirmative, he continued questioning, “are you?” R’ Schwab said that he is not. The Chofetz Chaim exclaimed, “it’s a shame- when the בית המקדש will be rebuilt, everyone will have a strong desire to be amongst those fortunate enough to serve in the בית המקדש, and yet only those who are כהנים will be allowed to. What is the difference? When Moshe stood up after the sin of the Golden Calf and announced מי לה’ אלי- “Whoever is for Hashem, join me!”, my great-grandfather ran to join him and yours didn’t! Because of that decision, your entire family lost out on the privilege of serving in the בית המקדש!” The Chofetz Chaim looked at R’ Schwab and reiterated the glaring lesson, “when they call מי לה’ אלי everyone should run, and whoever doesn’t, loses out.”

ויקחו אליך פרה אדומה (פרשת חקת פרק יט פסוק ב)

We read the פרשה describing the purification process for טמאי מת (those who came in contact with a dead body) a few weeks before פסח to remember that anyone who needs to purify themselves before the קרבן פסח should do so. There is a deeper reason as well. R’ Asher Eisenberger explained that the פסח signified absolute allegiance to Hashem. This is why by the first קרבן פסח the Jews were instructed “משכו וקחו לכם צאן”- to remove themselves from any עבודה זרה before involving themselves in the קרבן. The פרה אדומה, as explained by Rashi in פרשת חקת, was meant to atone for the sin of the Golden Calf, the first example of the Jewish nation serving עבודה זרה. Therefore, the פרה אדומה is an appropriate topic to discuss in preparation for פסח; as we get ready to bring the קרבן that declares the Oneness of Hashem, we read the פרשה atoning for עבודה זרה.

Print PDF

By Rabbi Naftoly Bier

Rav Shlomo Breuer זצ”ל, the son-in-law of Rav Shamshon Raphael Hirsch and disciple of the Ktav Sofer, offers a beautiful, profound and illuminating discourse on the profound lesson of the mitzvah of the פרה אדומה, the Red heifer. The mitzvah is perplexing in the manner it affects those who are involved with its preparation and the process of enabling one who is impure – spiritually defiled, to become “pure” once again, while those who are initially spiritually pure become impure.

The introduction by the Divine word of the פרה אדומה institution with the words זאת חקת התורה,and its presentation as a basic law of Torah, project its high significance for the entire law of G-d. This institution is basic for the entire Torah.

In the view of our Midrash-sages, this institution is initially based on the following thought: Who causes pure to emerge from the impure? Is it not the Only One who caused Abraham to descend from Terach, Hizkiah from an Achaz, Yoshiyah from an Ammon, Mordecai from a Shimei, Israel from the nations? Who causes the future world to emerge from this world? Who performs and directs all this? Is it not He, who is the Only One in the world?

Let us begin by reviewing the terminological significance of the words, חקת התורה. With חוקים the Sages include those laws, the motives and purpose of which are beyond human understanding and which result exclusively from the dictate of the Divine Will.

The שטן, Satan is exclusively concerned with the avowed task of hindering us from fulfilling the Mitzvos. He is not interested in the reasons. He condemns every Mitzvah from the outset, especially if it is one the purpose of which lies below the surface. He confronts it with the mocking question: “What kind of a Mitzvah is this?” As justified and understandable as these questions are, the answers which G-d places in our mouth are as difficult: גזירה היא לפני וכו – it is this absolute and incomprehensible dictate of the Divine Will against which the שטן and the non-Jewish world rebel. What qualifies this answer to serve as a rebuff to their attack?

This reply becomes clear if we consider that Jewish truth offers us the same answer when our very being is shaken by heavy, often incomprehensible blows of fate: גזירה היא מלפני א”א ראשי להרהר אחריה – it is G-d’s decision, beyond human understanding, against which we cannot rebel, but which we must accept in joyous devotion.

Iyov exclaims in his infinite pain: “The good we receive from G-d, and we should not be ready to accept also evil from Him?” (2:6). The טהור מטמא aspect of the פ”א institution is חקת התורה; exclusively a part of Torah. For unlike the חוקי שמים וארץ – the majestic Divine laws of nature, which are governed by the all-powerful law of causality where cause and effect lie in the same realm and do not clash as contrasts, the Divine law of Torah embodies also that which is miraculous, such as טהור מטמא, that the impure gives birth to the pure.

There is a profound thought expressed at our Sages, which seems puzzling. “And חוה, Eve called her third son שת, Shes, for Hashem has sent me “another” seed in place of הבל, Abel, that קין, Cain, killed. The word “another” seems superfluous. חז”ל explain she was looking towards the Moshiach and the Davidic dynasty, which originated from “another place”; namely the Moabite nation, a non-Jewish nation. רות, Rus, a Moabite, was the ancestress of Dovid HaMelech, King David.

She also uses the terminology “seed”. Why? She now views in this child a seed which G-d had set for her, but which requires the faithful care of a gardener if it is to bloom into the “human plant” which is the object of our longing. זרע is every human being who is exposed to decay, not only physically but morally and intellectually, if he does not have the necessary care. Yet even the “seed” of unworthy parents may develop into the glorious flower of man, provided he is imbued with the ennobling and purifying power of Torah. 

It is this phenomenon which demonstrates our Torah’s miraculous strength. רות המאבית, overcome with love for Torah, becomes the ancestral mother of the Davidic dynasty, the מלך המשיח! Hereby, Chava charts the course of education through which the Jewish people, even from זרע שבא ממקום אחר, will ultimately find its מלך המשיח. 

The success of Torah in winning זרע ממקום אחר to become bearers of its truth proclaims its stamp of immortality כי לא תשכח מפי זרעו, – “it will not be forgotten from the mouth of its seed,” pronounces the comforting and guiding word, which does not let us despair even in times of saddest decay. The estrangement may progress in frighten­ing degree; wide circles may fall prey to the crassest behavior; we need not tremble for the future of Torah. It will always succeed, for the Torah harbors a mystical, mysterious potency, which causes the טהור to emerge from טומאה. Whole generations fade away in complete estrangement from G-d – and here blossoms an Abraham from Terah!

But the phenomenon of the פרה אדומה, the Red Heifer, that there is a constant interchange of those pure becoming defiled, and those defiled becoming pure doesn’t apply the “ashes” themselves. It is a symbol of the Divine potency of Torah that is immutable and a manifestation of its miraculous potency to “purify all”.

From the two daughters of Lot, the ancestral mothers of Moab and Ammon, ultimately came Ruth and our King David! If it is possible that from the טומאה surrounding Sodom and Amorah that such a blossom emerges, it is the greatest conceivable essence of the Divine cause.

This very fact demonstrates the miraculous power of Torah. Fittingly our Sages thus present to us the מגילת רות on the day of מתן תורה: it is here that the זאת חוקת התורה proves the inherent potency of Torah in all its dimensions. From it we may look forward, in hope and confidence, for all time to come, to the salvation of our people and of all mankind.