Alexander’s Dream

The eight priestly garments worn by the Kohein Hagadol were meant to atone for various common sins. This was a more subtle aspect of the High Priest’s garments.

These garments in themselves were extremely impressive. It is likely that other religions “borrowed” the idea of how their spiritual leaders would dress, from our Kohein Hagadol.

These garments actually changed the course of history. We are told that Alexander the Great had a dream that he would one day meet the High Priest of Israel wearing these eight special garments.

His dream came true in his face to face meeting with Shimon Hatzaddik. After being awe struck by his holiness, Alexander promised to be kind to the Jewish people. This was quite amazing when we consider that we were speaking of the great conqueror, Alexander the Great.

He kept his promise and treated the Jews very well. This explains why to this very day, Jews name their children, different forms of the name, “Alexander.” And it all began with a dream and being in awe of the eight priestly garments.

One of the garments was a gold band called the “Tzitz” that was worn on the High Priest’s forehead. It had the words, “קודש לה׳,” sanctified to G-d, written on it. This was meant to atone for one’s haughtiness and arrogance.

The breastplate of judgement, or “Choshen Mishpat,” symbolized the need for honest judges. The Alshich wrote that judges keep the world from disintegrating.

The other garments encouraged sexual morality, using the gift of speech in a positive way, staying away from idol worship, and improper thoughts.

We can now better understand the incredible sanctity of Yom Kippur, when the Jewish people witnessed the Kohein Hagadol uttering G-d’s holiest name, while wearing his eight priestly garments.

The entire nation was elevated to an extremely high level of spirituality. Their sins were forgiven and they were cleansed.

The garments of the High Priest played a very significant role historically, as well as being the vehicle that brought people closer to Hashem.

Parshat Zachor

This Shabbat is Parshat Zachor. We have an obligation to hear the Torah reading that commands us to blot out the memory of Amalek.

The question that is asked is that there seems to be a paradox in this reading. On the one hand, we are told to remember what Amalek did to us when we left Egypt. We are then then told to blot out the memory of Amalek.

If we successfully blot out their memory, then we would no longer remember them! The answer that is given is that we are to remember their action of evil by their attacking the weak and the tired. This way we can recognize and eliminate their ideology of coldness and apathy that they represent.

The Lubavitcher Rebbe once said that everyone has a small amount of Amalek in them. The symptom of this is when one gets a burst of energy to start a project, and is then overcome by cold feelings of laziness.

The cure is to work daily at pushing past inner cynicism, and reclaiming enthusiasm.

The battle with Amalek is a battle against evil and self doubt. Purim is the holiday that celebrates the victory of overcoming the challenges represented by Amalek. Mordechai and Esther succeeded in waging war against Haman, the Amelekite enemy of the Jewish people. It is our duty to remember that this battle continues until today. With Hashem’s help, we, too, will win this battle.

Historic Meeting

There is a fascinating meeting that took place in 1952, that had serious ramifications on the religious direction the young State of Israel was choosing.

The meeting was between Prime Minister David Ben Gurion and the “Visionary Man” of the religious world, know as the Chazonh, Rabbi Avraham Yeshayahu Karelitz.

This encounter was prompted by the demand that religious Israeli girls be granted an exemption from the army. But the real issue was how it could be possible for religious and secular Jews to live together in a single state.

The Chazon Ish gave a parable of a case mentioned in the Talmud. There was a ruling that if two camels meet on a path where they cannot pass simultaneously, the camel drawing the wagon with the heavier load, gets the right of way.

The Chazon Ish told Ben Gurion that the loaded camel represents 3,000 years of Jewish tradition, commandments, and heritage. The empty wagon represents the secular Zionist movement that is empty. They should step aside towards the “full wagon.”

Ben Gurion replied that his wagon is not empty. The secular pioneers worked hard at building and defending the land.

Ben Gurion clearly was impressed with the saintly rabbi. The meeting did create a better understanding of the two views. The realization was that the religious and secular world were not as far apart as previously thought.

It appears that the gap between these two worlds of the secular and religious, is narrowing. There is the realization that we are one people and we must remain united.

480 Years

We are now in the year 5786 after creation. We believe that we can prove by way of the Torah and Talmud, that this number is accurate.

If we were to add up the number of years from Adam to Avraham Avinu, we would find that he was born in the year 1948 after creation. All we need to do is add all the years that so and so begat so and so at a particular age. There were twenty generations and 1948 years.

Yitzchak was born when Avraham was 100 years old. This makes 2048 years. We then add the 400 years from the birth of Isaac until the exodus. This means that the Jews left Egypt 2448 years after creation.

The key number that puts it all together comes from Kings I, verse one. “And it came to pass after 480 years from the exodus from Egypt, Shlomo’s Temple was completed.This takes us to the year 2928 after creation.

The First Temple lasted 410 years, and it was interrupted by the seventy year exile as predicted by the Prophet Jeremiah. The Second Temple lasted 420 years. If we add 410 plus seventy plus 420, This was exactly 900 years, and if we add this to our previous number, we now have 3828, which corresponds to the year 68 of the common era. This was 1958 years ago that our Second Temple was destroyed. If we add 1958 to 3828, we get 5786, the current year.

The key number to this exercise was 480. By adding all of the other known years to the present, we have our proof. This is quite easy and quite amazing!

The Magical Cherubs

The Cherubs, or כרובים, that were placed on the Aron Kodesh, poses certain questions. The main question was that we were not to have any form of graven images. How was it possible that this was allowed in the Holy of Holies?

Apparently, the reasoning behind this is above our scope of understanding. There were some deep messages to be learned from these childlike angelic images.

They only existed in the first Temple when numerous miraculous events took place daily. The Holy Ark was already hidden at the end of the first Temple period.

The Cherubs became indicators if Hashem was happy with the Jewish people. If all was well, the wings of these angels touched one another. The faces of these figures were opposite one another, as if they were looking at one another.

If we were not following Hashem’s ways, the wings no longer touched and the faces turned away from one another.

This is another proof of how the existence of the Temple was so elevating.

The story is told that when the Temple was destroyed by the Babylonians, they found the Keruvim embracing one another. This was symbolic of two lovers that are being separated and they are saying their final farewell.

It is stories like these that make us realize the great loss we have of not having a Temple. May it come speedily in our day.

No Hypocrites Allowed

There is a story in Masechet Brachot about Rabban Gamliel who opened a Yeshiva after being temporarily removed as head of the Sanhedrin.

He had one requirement in order to be accepted as a student in his institution. He said that any student whose inside was like his outside, תוכו כברו, meaning that he was sincere and not a hypocrite, was allowed to study with him.

There was a שומר הפתח, a guard of the door, who filtered the appropriate students. Many hesitated coming to the Yeshiva for fear that they would not pass the test of being a person of total integrity.

When Rabban Gamliel recognized this, he removed the guard, and 400 benches were added to the study hall, as numerous students joined the Yeshiva.

The question was asked how did this guard examine potential students. He was not a prophet. The answer given by the Rebbe of Sadigura was that there was no examination. There was only a lock on the entrance door. This was a test of perseverance for the diligent student. Would he find a way to enter despite the lock, as Hillel did when he listened to Torah from the skylight.

Rabban Gamliel saw that the number of such dedicated students was very small. He lifted his requirement and removed the lock. Hundreds of students came to study.

The passion for Torah and the ingenuity of such students proved that תוכן כברו, their inside was like their outside.

It wasn’t the lock that kept them out. It was the lack of passion for Torah that did. Some passed the test but it was too difficult for most of the students.

Unfortunately, being genuine and totally honest is more of a rarity. The lesson learned here is that everyone needs to try to be that kind of person.

Holy Ark

The holiest of all the vessels built in the Mishkan, was the Aron Kodesh, or, Holy Ark. it was actually a pretty small object.

It was big enough to hold the second tablets of the Ten Commandments, as well as the broken fragments from the first tablets. There was also a shelf that was made for a Torah scroll written by Moshe, himself.

It was the symbolism of this object that made it so special. It was housed in the area of the Temple known as קודש הקדשים, the Holy of Holies. There were two angel like figures, placed on top of it. There were three boxes, one inside the other, of which the Aron was constructed. The two outer boxes were made of gold, with middle box made of wood. It was covered with gold on the inside and out.

The Holy Ark was the symbol of Torah. It taught the idea of truth and integrity. Just like there was gold on the inside and outside, every individual needed to be the same on the inside and outside.

He must not be one who is one way in his heart, and another way with his mouth. No hypocrisy or phoniness was tolerated.

It also contained a crown like lattice work surrounding it. This represented the Crown of Torah that is available to every Jew. Not everyone can be a king or a priest, but everyone can acquire the Torah.

This crown is called זר זהב. The Rabbis commented on this and said that if one merits Torah, it is a crown. If he does not, it becomes זר, or estranged from him.

It is clear that the Aron Kodesh was the holiest of all Temple vessels. Its message of truth, purity, and connecting to Torah, are the lofty ideals represented by it.

David’s Desire For a Temple

It is clear from the Book of Psalms that King David was very passionate in his love for Hashem. He always spoke of his desire to dwell in the House of G-d.

It was David who expressed his dissatisfaction that a proper home was not built for Hashem, as His primary dwelling place on earth.

The Mishkan was a temporary dwelling in the sense that it was meant to be transported in the desert. It was taken apart and reassembled.

Even the Mishkan in Shilo, that lasted 369 years, only had permanent walls, but not a permanent roof.

David recognized that there already existed, a Beit Hamikdash in the Heavens. There needed to be a Beit Hamikdash on earth. He purchased the threshing floor of Arnon Hayevusi, that became the permanent location of our holy Temple.

He even drew up plans and had a clear vision of how he envisioned proper honor to Hashem would be done. It was remarkable that David realized it was necessary for Hashem to have a primary dwelling place on earth.

Despite his disappointment in learning that he could not build the Temple, because of all the wars that he fought, he found great comfort in knowing that his son, Shlomo, would build a magnificent structure.

This building would be a place for the entire world to visit. They would all be elevated by the sanctity that emanated from this place.

The Jews would visit the Temple three times a year. They might arrive tired and weary, but they would leave rejuvenated, after praying and offering sacrifices on the holiest place on earth.

Many of our holiest rabbis would weep daily, as they understood what the Temple meant for the Jewish people. While we wait for the building of the Third Temple, we must realize that there is something majorly lacking in Jewish life. We must develop David’s passion of longing to dwell in the House of Hashem.

How To Give Charity

Parshat Teruma is the Parsha that gives us guidelines as to how we maximize the Mitzva of giving charity.

The Alshich clarifies how this should be done. We begin with a recognition that we are giving back that which was deposited with us by Hashem. We should certainly be donating funds that were earned cleanly. Not appropriate to give charity from ill gotten gains.

We should be giving with no ulterior motives. It should not be with intention of trying to impress others. And we should not pressure others to give, either.

Giving privately is a key towards the success of our gift. Even donations towards the Temple should have been given privately.

The Midrash Rabbah on the Book of Ruth, points out the special relationship between the rich and the poor. The poor help the rich nourish their soul, and the rich help the poor nourish their body.

The important trait that we are to learn how to develop, is the joy of giving. We are to appreciate that we are in a position to give, and have the ability to lighten the load of those less fortunate.

When we give in this way, and it is never in a begrudging manner, we will reap the benefits of this Mitzva. We will feel joy and we will know that we are acting in a way that is pleasing to G-d.

Don’t Take It For Granted

One of the great miracles of our times, was taking possession of the Old City of Jerusalem and the Temple Mount. Jews could pray freely at the Western Wall, the last remnants of the Second Temple.

A story was told about Rabbi Shlomo Goren, then Chief Rabbi of the IDF, upon caressing the holy stones of the Kotel for the first time. He said, “I hope they don’t take this for granted.

Rabbi Goren understood the magnitude of the miracle that was being experienced. Throughout the generations, Jews would have crawled across Europe for that one moment of touching the stones of the Western Wall.

There was a commandment in the Torah that every Jewish male needed to appear three times a year at the Beit Hamikdash. He was not to come empty handed and offered a special holiday sacrifice.

Unfortunately, the fears of Rav Goren have materialized. Today, the Kotel is available to all Jews all over the world. All one needs to do is hop on a plane and he is in Israel. But even Jews living in Israel take for granted what we have.

When one comes to the area of the Holy Temple, he is standing on the holiest place on earth. This is the gateway to Heaven. This is the site where Abraham nearly sacrificed his son, Isaac. This is where Yakov Avinu had his dream of the ladder. This is where the two Temples stood in all of their majesty.

This is the place where the Divine Presence resides. I often recommend to students seeking clarity, or those going through a difficult time, to visit the Western Wall in the evening when all is quiet.

They are to find a quiet spot and just sit and take in the holiness of the air. If they can speak to G-d and verbalize their problems, even better. But after thirty minutes of such contemplation, they will walk away feeling calmer and more positive. This therapy works because of the specialness of this location.

We must make a greater effort to appreciate this modern day miraculous gift. And we should make the effort to caress these sacred stones. We will even feel better as a reward for this effort.

Majority Rules

The Torah tells us that we are to follow the majority of judges in settling disputes. There is a special analysis of the wording in the text, that teaches that there must be a greater majority in capital cases.

The more serious violations that carried the death penalty, were judged by a court of twenty-three. In order to acquit the accused, a simple majority of twelve to eleven, would allow the accused to go free. But in order to convict, the vote needed to be thirteen to ten. This is learned where the Torah distinguishes between לרעות, to convict. A different majority is needed there.

Nevertheless, we see that we do follow the majority. This might indicate that Jewish Law is based on democracy. Often we find in the Talmud where it is said, נמנו, that they voted, and decided according to the majority.

We are witnessing the negative effects of what democracy can do in our times. If the majority rules that euthanasia, same sex marriages, or legalizing marijuana should be allowed, this becomes the law.

There are no barriers preventing the majority rule, on issues of morality. The pursuit of “being happy,” or what “feels right,” becomes the yardstick in adjusting the law.

The Torah sets up such barriers within its legal system. The majority rules as long as that decision does not contradict the laws of the Torah. They are constant, and the Rabbis were entrusted with safeguarding these laws.

Democracy is a very good system for the most part. It does protect human rights to a large degree. But it has its flaws as well. It is only a system of laws that comes directly from Hashem that is perfect and without flaws.

Be Kind To The Widow

The Torah lists three members of society that require special care and attention. They are, the convert, the orphan, and the widow.

The convert might see himself as an outsider, without family connections. He is often poor and struggling. We must never remind him that he is a convert, and we must not afflict him in any way.

There is a separate verse related to the orphan and widow. Similarly, we are commanded not to inflict them in any way. But here, this is followed by a very stern warning.

If you do afflict the orphan and the widow, your wife will be a widow, and your children will become orphans.

The Ibn Ezra even goes a step further by saying that if you see someone else afflicting the orphan and widow, and you don’t stop it, it’s as if you afflicted them yourselves.

It is interesting to note that the Halacha states that the same law applies whether the widow is wealthy or not. This shows how we must show extra compassion for any widow. Hashem tells us that when they cry out to Him, their cries are heard.

This should be taken very seriously regarding widows as the warnings are very clear. Extra compassion must be shown to them.

Four Watchmen

The Torah describes four different kinds of שומרים, or watchmen. There are those who agree to guard something for free, known as שומר חינם. There are other watchmen who are paid for their services, known as שומר שכר. The other two watchmen are known as a שוכר, a renter, and a שואל, a borrower.

Each of these individuals have varying degrees of liability if the item under their care is lost or stolen.

The Alshich sees a great deal of symbolism connected with these laws. His first point is that every possession that we have, really belongs to G-d. These possessions are entrusted with us, with the hope that they will be used in the right way. If we are given money, it should be used to help the needy or for other Mitzvot.

An even more important entrusting, given to us by Hashem, are our children and students. These are very precious given to us for our care.

It is the duty of every parent and teacher to instill the proper values in their children and students. They need to be given the proper guidance in learning how to cope in a very complex world.

They should be given our top priority in fulfilling our obligation to teach all that is good and proper. We influence our children and students with the genuine love that we give them. They can sense our sincerity and respond accordingly.

The best way to care for our most prized possessions, is to lead by example. Our children and students watch us very closely. Even when they might seem apathetic, they will remember what they saw, and it becomes engraved in their hearts.

Life is all about priorities. We have an obligation to be faithful guards of all that Hashem has entrusted us. But most importantly, we should be faithful watchmen to our children and students.

The Hebrew Slave

The laws related to the Hebrew slave, are quite fascinating and clearly represent that such laws could only come from Hashem.

Aside from creating a system to rehabilitate a convicted thief, it is also designed to help an impoverished person to get back on his feet.

The criminal gains his self respect by living with a Jewish family as a hired hand. It allows him to see himself as part of society, and that breaking the law is counterproductive. Criminologists have even mentioned that this system works much better than putting an offender behind bars.

One is permitted to self himself as an עבד עברי, Hebrew slave, if he is very poor. He works for a defined period of time for pay. The intention was to allow him to re-enter society with more optimism for his future.

It is interesting to note that only a married Hebrew slave is given the opportunity to father children with the Canaanite slave. The single slave might not want to ever leave his master’s care. He needs to perform the Mitzva of, “Be fruitful and multiply,” which does not count with the שפחה כנענית, because her offspring will be slaves.

The Torah emphasizes that this was meant to be a temporary situation. G-d took us out of Egypt in order that we be free and not slaves. This is why the Hebrew slave who insists on staying with his master, must have his ear pierced. The ear that heard in Sinai that we were taken out to be free men, this slave has chosen to neglect.

We see how these complex laws regarding the Hebrew slave, could only come from Hashem.

Divine Civil Laws

The Alshich gives a beautiful explanation of the civil laws that are given in the Torah. Many of these laws are mentioned in Parshat Mishpatim.

He wrote that only Divinely inspired civil legislation can bring peace and harmony. It is important that we recognize the difference between man made laws and Divine laws.

The Alshich goes on to explain that every Mitzva that we perform also adds to the harmony of G-d’s universe.

We are to follow Hashem’s example. Just as He is totally giving and full of kindness, so must we act in a similar fashion. We must realize the satisfaction that we get in knowing that we have eased someone else’s pain. Selfishness brings no satisfaction or joy.

As part of this recognition of Divinely inspired civil legislation, it is understandable why the Rabbis were strongly opposed to going to a Gentile court, even to settle monetary disputes. They said that if a Jew goes to a Gentile or secular court, it is as if he is saying that G-d’s laws are faulty.

All of the laws of the Torah come to us from Mount Sinai. Even laws that obviously need a remedy, such as murder and theft, also come from Sinai. The peace and harmony that comes from the observance of these laws, depends in large part from the recognition that these laws come directly from Hashem on Mount Sinai.

Honesty In Business

The connection between Parshat Yitro and Parshat Mishpatim is that there is a focus on laws between man and man. There needs to be more emphasis in our studies, on the importance of honesty and integrity in money matters.

One of the definitions in the Talmud of Chillul Hashem, desecrating the Name of G-d, refers to one who is dishonest in money matters. It is worse when he gives the impression of being a pious Jew.

We must be mindful of the Mishna in Pirkei Avot that tells us to cherish other people’s money, just like we cherish our own.

It should be on our minds constantly that we be sure that every penny that we earn, was done honestly without deceit.

Similarly, the fear of Heaven should be with us at all times. If we remember that Hashem is watching all of our business dealings, we will be more careful to be sure that we are acting in the right way.

When we were ordained as rabbis in Chicago, we asked our saintly and elderly rabbi for advice that we could take with us throughout our lives. The rabbi said, “Don’t tell a lie, not even a white lie.”

At the time we were a little disappointed as we thought we might hear something more profound. But as the years went by, we appreciated the wisdom of our Rebbe.

It really is difficult to find people that never lie. Finding people who will be honest at all costs, is too much of a rarity.

Perhaps instead of trying to act “Frume,” religious, by being overly strict in Halachic matters, one should be overly strict in matters of integrity in money matters.

Shabbat-The Day That Makes Is Free

The Ten Commandments appear twice in the Torah. It is found in Parshat Yitro in the Book of Shemot, and again in Parshat Va’etchanan in the Book of Devarim.

There are some differences in the texts in each Parsha. The most glaring difference comes in the description of Shabbat.

In Yitro we are told to remember the Sabbath day to keep it holy. The reason being that G-d, who does not need rest, created the world in six days and rested on the seventh, so we must rest on the seventh day.

In Va’etchanan it’s written that we are to observe the Sabbath day and keep it holy. We are to remember that we were slaves in Egypt so that we be free men. If we properly observe Shabbat, we demonstrate our freedom.

The double message here is that on the one hand we are to acknowledge that Hashem is the creator of the universe, and we need rest from our daily weekday activities.

We also learn that we are not truly free men, unless we shut things down one day a week. Otherwise, we become prisoners to the technological world, our jobs, or other mundane activities.

These two ideas mentioned about Shabbat, demonstrate the specialness of that day. As the famous saying goes, “More than the Jewish people kept Shabbat, Shabbat kept the Jewish people.”

Unbroken Chain

There is an important concept in Judaism known as Halacha Le’Moshe Mi’Sinai. This is a key principle related to the Oral Law.

When we are told that Hashem dictated the Torah to Moshe on Mount Sinai, some picture him like a secretary taking dictation. But it was much different than that. Moshe was in the highest spiritual state possible in man. He did not need to eat or drink. He was like an angel. Hashem did not need to actually utter the words. He communicated with Moshe in a more telepathic manner. He knew the instructions without being told.

When he came down from Mount Sinai, he was imbued with how the Torah was to be implemented. Most of the forty years in the desert were not spent traveling. That generation was known as דור דיעה, the generation of knowledge, and the time in the desert was spent learning how to live according to this system.

Such ideas as Tefillin and Shechita, ritual slaughtering, were not explained in the Written Law, but were explained in the Oral Law as part of Halacha Le’Moshe Mi’Sinai.

We are still uncovering some of the ideas taught at Sinai. It is our duty to study the Torah in depth. When we do, we might come up with a “Chidush,” a new thought that was not yet revealed.

When one attaches himself to Torah study, he feels connected to the long chain of Torah scholars that began with Moshe on Mount Sinai. It is our responsibility to see that this chain is never broken.

Greatest Day

The greatest day in human history was the revelation at Mount Sinai. The Jewish people that numbered in the millions and they heard G-d’s voice as He gave the first two of the Ten Commandments.

The belief that this event actually occurred is the foundation of Judaism. This is the critical point that makes Judaism a Divine religion, rather than a man made religion.

We are taught that both the Oral Law and Written Law were given on Sinai. The authenticity of the event is that it was witnessed by so many people.

Part of the description of the events of Mount Sinai, attests to the uniqueness of that incredible day. After preparing for the giving of the Torah, the Jewish people found themselves elevated to amazing spiritual heights.

This was an indication that embracing the Torah results in total refinement. They achieved such a high level of holiness that it was described as similar to that of Adam and Eve before the sin.

We are to remember the revelation at Mount Sinai every single day. It was meant to serve as a reminder that when we began as a people, Hashem had revealed Himself in a clear and outward manner where there was no doubt of the truth of His existence.

Moshe Rabbeinu spent the next forty days receiving the Torah. He was like an angel in that he did not eat or drink. If we contemplate these events, we realize that this all must be true.

It all began at Sinai, the greatest day in human history.

Yitro’s Advice

After all of the excitement of the exodus from Egypt, reality set in, and day to day life began for the Jewish people in the desert.

Moshe Rabbeinu’s father in-law, Yitro, observed what was going on, and offered some help. He felt that his son in-law was carrying too large of a burden in managing the Jewish people.

He suggested that qualified individuals be chosen, to act as judges. They would deal with issues that they could handle, but if they needed help, they could always go to Moshe for the final word.

The men that were chosen needed to come from the highest moral standards. They needed to be men of truth that were not capable of being bribed. Their fear of Hashem would guide them in making the correct decisions.

The Minchat Chinuch comments on this and gives more specific qualifications to be a judge in Israel.

He simply wrote that any judge who does not have חכמה אלוקית, a certain Divine wisdom, must not judge. He goes on to say that judges that do not possess this, might be very nice people, but, inevitably, they will not be able to judge correctly.

One who does judge correctly is described as one who has become a partner with Hashem in creation.

The number one criteria to be a successful judge, is fear of Heaven. He will have knowledge of Jewish Law and the Torah, but he will allow Hashem to guide him in judging correctly.

Yitro made a huge contribution with his advice. The guidelines established in the desert were meant to be followed for all time. If only we would get to that point. What a wonderful world it would be!