Categories of Sinners

The second half of Parshat Vayikra discusses the various individuals who might sin and the process of atonement for each one.

There are different categories of sinners, and each one is obliged to offer a different type of sin offering to atone for their sin. The first situation applies to the common man who inadvertently violates a commandment that carries with it the punishment of Karet, such as violating Shabbat, eating forbidden fats, or eating blood. He brings a female goat or female sheep as his sin offering.

The other categories describe the case of the anointed Kohein Hagadol who might sin. There is also the category of “Nassi,” where it refers to an accidental sin by the king.

The final category is known as פר העלם דבר של ציבור. This refers to a bull that is offered when the majority transgress because the Sanhedrin rendered an incorrect decision. The High Court only realized their mistake after the Torah law had been violated. Instead of each individual offering his own sacrifice, this one bull serves to atone for the entire congregation.

We see that sacrifices played an important role in Jewish life during the time of the Temple. Prayer has taken on a greater role of importance in the absence of a Beit Hamikdash. The Rabbis said this clearly with the words, תפילה במקום קרבן, “Prayer takes the place of sacrifices.”

The Sacrifices

This Shabbat we begin the third book of the Torah, Vayikra. One of the main subjects of this book is Korbanot, sacrifices.

There are two categories of sacrifices that were offered in the Temple. One was known as Kodshei Kodashim, holy of holies, and the other Kodshim, holies.

The first category were sacrifices that were only permitted to be eaten by the Kohanim on Temple grounds, or burned completely on the altar. The “Olah” was burned on the altar, and the sin or guilt offerings, the Chatat and Asham, were consumed by the Kohanim to achieve atonement for the one offering it.

The Kodshim category of sacrifices were allowed to be eaten by non-Kohanim in a state of purity, and inside the walls of Jerusalem.

These included the Korban Pesach, eaten at the Seder, as well as the Todah and Shlamim, the thanksgiving and peace offering. There was also a sacrifice known as Chagigah, the festival sacrifice, eaten to add joy to the holiday. The Rabbis pointed out that real joy comes with the consumption of meat, and the drinking of wine.

The word, Korban, comes from its root, קרב, to come close. The idea of the sacrifices was to bring the one offering it, closer to Hashem. They were able to bring atonement to the individual, and they were expressions of love and gratitude to G-d. Even though we no longer have a Temple, the study of the details of the sacrifices gives us the reward as if we actually offered these sacrifices.

Jewish Calendar

The question is often asked as to whether the Jewish calendar is lunar or solar. The correct answer is that it is both.

The individual months are determined by the monthly cycle of the moon. There are usually six months of twenty-nine day, and six months that are thirty days. This would give a lunar year 354 days.

But the solar aspect of the calendar forces the holiday of Pesach to be celebrated in spring. It is also called, חג האביב, the Holiday of Spring. And if spring begins around March twenty-first, Pesach must be celebrated after this date.

This caused the Rabbis to set up a system that there would be seven leap years every nineteen years. The leap year consisted of an extra month of Adar, so that in leap years, the lunar calendar would have 384 days, to even things out.

This also demonstrates the power given to the Rabbis. There is a connection between the earthly court and the heavenly court. When the earthly court decided something, the heavenly court would concur.

The case in point was the establishment of the leap year before there was a set calendar. Rav Moshe Tendler once explained this very succinctly. He said that when we get close to the holiday of Purim, it is determined whether on the fifteenth of the month we will be eating Matzah or Hamentaschen!

This all was up to the discretion of the Sanhedrin, and endorsed by Heaven. We see the important role of the Rabbis and the authority given to them by Hashem. All of this began in Egypt when the month of Nissan was designated as the first of the months for the Jewish people.

Divine Protection In Galut

We are told that during the forty years that the Jewish people were in the desert, they were protected by the ענני הכבוד, “the Clouds of Glory.”

There was also a description of the clouds that rested on the Mishkan by day, and a pillar of fire was there at night. The Jewish people merited to be able to see a constant miraculous sight. It was clear that these clouds and this pillar of fire, were sent from Hashem to keep the Jewish people safe.

The Avnei Ezel noted that the last two words of the Book of Shemot, ends with the words, לכל מסעיהם, translated as, “in all their travels.” The literal translation would indicate that it was referring to all of the traveling in the desert.

If this was the explanation, those two words, בכל מסעיהם, were not needed. They were inserted to teach us that we would never be forsaken by Hashem in all of our bitter travels in the Galut, exile. When the situation for the Jews was somewhat tolerable when they were in different countries, that was a hint to the pillar of cloud by day. The pillar of fire by night was a reference to the most bitter times that Jews needed to endure, when we suffered the worst persecution. The fire will be the guarantee that the “pintele yid,” the flicker of a Jew, would never be extinguished.

We must recognize the incredible miracle of our existence, despite the nearly two thousand year old Galut. No nation on earth ever survived such hardships, and again flourished.

We acknowledge this on Pesach night at the Seder, when we recognize that it was only because of Hashem’s abundant kindness that we survived. We must remind ourselves that we are never alone, and we must not lose hope. The same G-d that protected our ancestors in the desert, continues to protect us until this very day.

Mishkan As Collateral

There is an interesting commentary by the “Toldot Adam,” in explaining the word, “Mishkan.” We generally translate it from the word שכן, “to dwell,” and the Mishkan was the dwelling place of the Divine Presence.

There is another possible definition coming from the word, משכון, which means, “collateral.” According to this, the Mishkan is a kind of collateral, or guarantee, of the future of the Jewish people.

The Torah speaks of a case where a loan is given to a poor Jew. He gives his coat as collateral that the loan will be repaid. The Torah describes an arrangement where the coat is returned every evening and taken back every morning, until the loan is paid.

The explanation for this arrangement is that the Torah says that the coat must be returned, “For with what shall he sleep? If he cries out to Me, I will hear his cries.”

This is a hint that just as this person longs for his “Mashkon,” collateral, Hashem is waiting for us to long for his collateral, the Mishkan. It has been said that once the Jewish people recognize the huge loss of not having a Beit Hamikdash, and they begin to deeply long for its rebuilding, this will be the push needed for it to be speedily rebuilt.

Blessings on the Hidden

A question is asked regarding the detailed accounting of the items used in the construction of the Mishkan. The amounts that were donated represented great wealth among the Jewish people. Shouldn’t there have been a concern that such information would arouse the jealousy of the surrounding nations when they see how, “the Jews have all of the money?”

There is an important statement of Chazal that, אין הברכה נמצאת אלא על דבר הסמוי מן העין, “Blessings are only found on that which is hidden from the eye.” This is explained by Chassidic masters to mean that blessings are reflected by an inner force of holiness. And this holiness connects to modesty and humility.

When something is revealed and out in the open, it is subject to evil external forces. These forces may have the power to block the blessings. This is why we are urged not to show off our wealth, or boast about our good fortune to others.

The situation with the Mishkan was an exception to this rule. Because of Moshe Rabbeinu’s greatness, he was able to ward off any of these negative forces. In this case, it was more important to show the nation the integrity of all that went into building the dwelling place of Hashem.

Preserving a Good Name

It is written in Kohelet that a good name is better than good oil. Shlomo Hamelech is encouraging his readers to do everything possible so as not to blemish one’s good name.

The Or Hachaim also makes this point in explaining why Moshe Rabbeinu was meticulous in giving a detailed accounting as to how the public funds were used, down to the last hook. He wanted to fulfill another verse, והייתם נקיים מה׳ ומישראל, “You shall be clean with Hashem and with Israel.”

An example was being set for all leaders that have access to public funds. Do everything possible not to arouse suspicion that such funds are not going to their designated location.

It is interesting to note that Moshe accounted for all the silver that was donated, but not the gold. The silver came from a mandatory obligation of a kind of tax on the people. The gold, on the other hand, was donated by those who possessed a “generous heart.” They trusted Moshe and did not need an accounting of how the gold was used.

We must be aware of the untrusting nature of the general public and of individuals, as well. We are urged to go to great lengths to preserve our own reputations as honest and trustworthy people. The good name we acquire is superior to the best oil!

Pure Motivations

The role of our sages has always been to motivate and direct us towards making the right decisions in life. They diligently try to show the value of choosing a life of Torah, and the pitfalls in choosing a life void of spirituality.

A major area of emphasis is the importance of integrity and sincerity in how we serve Hashem. Flattery and hypocrisy are frowned upon, in a big way. The goal is to act strictly for the sake of Heaven, with no other desire except to be true servants of G-d.

Rabbeinu Bachye suggested that every individual take a simple test to check if one’s motives are pure. The test involves answering two simple questions.

When you do something that you believe is an act of kindness or a favor for someone, what are your expectations? Do you expect to receive a reward for this act, and from whom are you anticipating, will give you the reward? If you expect it from G-d, it is purely motivated. If you expect it from anyone beside Him, it is not purely motivated.

The second question of this little test is where you must ask yourself: If you were alone, would you perform the act in the same way? If the answer is yes, your act is wholly devoted to G-d. Increase your performance of it!

But if the answer is that you would do less, then desist from it until your heart is refined, and your motive is for the sake of Heaven.

This is an example of the spiritual work that we do, known as עבודת הנפש, working on our soul. We are obligated to do this work all of the days of our lives. There is always room for improvement.

Defining Chilul Hashem

Another lesson to be learned from the thirty-sixth chapter of Yechezkel is the definition of Kiddush Hashem, and Chilul Hashem, the sanctification and desecration of G-d’s name.

It is our duty to always act in a way that sanctifies Hashem. We do this by conducting ourselves in an exemplary fashion, where people are able to see us as being true servants of Hashem that make Him proud.

There is, however, another kind of Kiddush and Chilul Hashem that affects us on a national level. We are capable of making G-d look great or, G-d forbid, weak.

This is dependent on how we look in the eyes of the nations of the world. They are all aware that there is a special destiny for the Jewish people. There is also an awareness of the rebuilding of the Third Commonwealth and the Beit Hamikdash. When they see Jews living outside of their chosen land, they conclude that maybe the G-d of the Jewish people has a problem, for how can it be, as the prophet says, “These are the nation of G-d? What are they doing outside of their land?” This is a desecration of Hashem’s Name. The very presence of a Jew in the exile, is a Chilul Hashem. Therefore, the time will come, and we are living it today, where Hashem says that there must be an end to this Chilul Hashem.

For this reason, the House of Israel will be rebuilt when Jews from all over the world will come home. The State of Israel is Kiddush Hashem. The desolate cities filled with people, the land again producing in abundance, are all clear signs that Hashem is great and His Name is great. We no longer can be seen as abandoned and rejected. Miraculously, Hashem decided that there must be an end to our humiliation and His. He created the Jewish State to bring glory to His holy name and his holy people. We must know this and show gratitude. Am Yisrael Chai!

What Is Galut

The Haftarah of Parshat Para is taken from the thirty-sixth chapter of the Book of Yechezkel. It is a lesson in Jewish History that has serious ramifications for our times.

It begins with a clear definition of the Galut, the exile, and why we were undeserving to remain in our land. We were repeatedly warned that if we did not obey the laws of the Torah, we would be faced with Hashem’s wrath, and we would be banished from our Holy Land.

This is a very strong statement that the presence of Jews outside Eretz Yisrael, is a curse and punishment for not obeying the law.

The original intention was for all of the Jewish people to be living in the chosen land. We would be able to fulfill the verse, “You will be My people, and I will be your G-d,” only in Israel. It is supposed to feel unnatural that we have been thrust into a situation where we have been strangers in strange lands.

For most of our history, we were unwelcome guests in the places we were forced to live. There were brief periods where Jews lived well, but it always ended in either assimilation, expulsion, or even annihilation.

There must be an awareness by all Jews that there is only one home for the Jewish people. We have witnessed since October seventh, a huge increase in anti-semitism. It has been a wake up call that despite the comforts and affluence that we have enjoyed in certain countries, we are not wanted.

Galut is a curse and as much as we might try to live in a state of denial, reality comes to bite us. We must learn the simple lessons of history taught by Yechezkel. Thankfully, we have been blessed with a thriving Jewish homeland, where all Jews are welcome. We must not only physically leave the Galut and come home, but we must also remove the Galut mentality of denial and being oblivious to reality. Time to wake up and time to come home.

Obstacles Towards Achieving Goodness

The “Duties of the Heart” discusses the proper method to steer people in the right direction.

Just as it is important to teach the virtues of choosing a path of kindness and Mitzva observance, it is equally necessary to acquaint students with the obstacles towards achieving this goodness.

It is told of a pious, holy man, who gave the following instruction to his disciples. “First learn what is evil, in order to avoid it, and then learn what is good, and do it.”

The path towards achieving spirituality comes by way of avoiding that which distances us from spirituality. We must be clear that evil exists in the world. We must not fool ourselves into thinking that certain people or actions are, “not that bad.”

We must not make excuses for bad behavior in individuals with whom we interact. If it is clear that they are very negative, and our association with them, has a similar negative effect on us, we must distance ourselves from them.

This is what Rabbeinu Bachye was teaching. In order to achieve that which is good and sacred, we must first have a clear understanding of what is not good and sacred. We must identify evil and stay away from it. This is the method we must apply in order to achieve our lofty goals in this world.

Binyan Av-Establishment of a Model

There is a concept in Halacha known as בנין אב. This is translated as “establishment of a model,” or a “paradigm,” or a type of “precedent.”

This means that a specific law in the Torah is chosen as the example that will apply in similar situations. This principle is given as the explanation as to why the kindling of a fire on Shabbat is prohibited. This particular law is placed in a different Parsha, Vayakhel, when the source for all Shabbat prohibitions is in the previous Parsha, Ki Tissa.

The Talmud in Masechet Shabbat teaches that the Melacha of kindling a fire was chosen to teach that just like it is listed as one of the primary prohibitions, known as Av Melacha, and one is liable for it alone, the same is true for the other thirty-eight Melachot that they are judged by themselves.

The implication is that if one knew that it was Shabbat and he inadvertently violated two separate Melachot, such as kindling a fire and cooking, he would need to offer two separate sin offerings, for each separate Melacha that was transgressed.

This rule was learned by way of Binyan Av from the specific prohibition of not kindling a fire on Shabbat.

Turning Study Into Practice

Rav Kook asked why it was necessary for the Torah to give an accounting of all of the details that were involved in the construction of the Mishkan.

He said that this was necessary in order to show the connection between the instruction and the implementation of the instructions.

It is not enough to be involved in Torah study. The study is meant to translate into actions. The Talmud in Kiddushin makes this point when it says, “Torah study is great when it leads to actions.”

The observance of Mitzvot that follows study, brings abundance and blessings from above, that is brought down to us. This is the way it was intended by Hashem. We are to study and comprehend what is expected of us, and then put this knowledge into practice.

The Rabbis speak of the contrast between one who studies Torah and has wonderful character traits, and one who supposedly studies, but he is dishonest and treats people badly.

Such bad behavior is considered a serious Chillul Hashem, desecration of the Name of G-d. This reminds me of the quote made famous by Rav Ahron Rakefet. “Judaism is perfect. Those who practice it, are not.” We must be consistent in putting the Torah’s lessons into practice. This was what the Torah was teaching when it took great pains to give all of the specific details of the Mishkan.

Overcoming Doubts

The “Duties of the Heart,” discusses the challenges that we have in fighting the Yeitzer Hara, the evil inclination. Great emphasis is placed on the power of the intellect to meet these challenges.

Rabbeinu Bachye lists a number of areas where doubts might creep in, and tamper with our faith and commitment to Judaism.

He begins with doubts that we might have regarding the soul after death. The intellect is needed to remind us that real reward comes in the next world.

There could also be doubts in accepting the Torah’s view of creation. Thoughts about evolution and the “big bang theory,” can be dispelled with the power of the intellect.

There could also be doubts about serving the Creator, and His Oneness and uniqueness. Similarly, questions might creep in regarding the Oral Law, as well as the authenticity of the Written Law. Reward and punishment, and the World to Come, can create doubts as well.

If we are successful in using our intellect to overcome all of these issues, we might then be confronted with the problem of being preoccupied with the pursuit of luxuries, pleasures, honor, and acclaim. These also can be a major obstacle in our rising to spiritual heights.

The final point made by Rabbeinu Bachye is that in terms of the Yeitzer Hara, if one succeeds in overcoming all of the points previously mentioned, it has one final trick to make us fall. It will smite us with a feeling of laziness. We will suddenly have no motivation to do anything positive. Laziness is mentioned in many of the books of the sages.

An awareness of the tricks of the Yeitzer should always be uppermost in our minds. If we conquer the Yeitzer Hara, we are able to achieve the connection with Hashem that we are souls deeply desire.

The Levites Emerge

The incident of the Golden Calf, was the defining moment when the Levites demonstrated their deep commitment to the Jewish people. They were chosen to replace the First Born in doing Temple service.

There were many Jews aside from the Leviim that did not participate in this grievous sin. The Chidushei Rim points that relative to the population, a small number lost their lives.

The others that stood on the sideline did not have the strength and courage of the Levites. They were the ones who answered Moshe’s call of מי לה׳ אלי, “Whoever is for Hashem, join with me.”

Many thought that it would not be wise to be part of a conflict. They stood by and watch the situation unfold. The Leviim took action in restoring the honor of Hashem. They took swords in their hands, to fight the idol worshippers.

It is for this reason that Hashem later declared, והיו לי הלויים, “And the Levites shall be with Me.” They showed the faith and commitment necessary to become true servants of G-d.

Troublemakers

The Sin of the Golden Calf is one of the greatest tragedies in Jewish History. The high level achieved at Mount Sinai was immediately lost.

The Jewish people were on a level that would have eradicated death forever. The sin of Adam and Eve was now temporarily forgiven.

The troublemakers that instigated this terrible sin, were known as the “Eirav Rav,” or the mixed multitude. They were also responsible for the other sins that were committed in the desert.

They were defined originally as insincere Egyptian converts that should not have been accepted to join the Jewish nation. The number of Erev Rav was in the hundreds of thousands, according to most commentators.

The Zohar points out that not only does the Erev Rav continue to exist in every generation, but they remain the major cause of problems facing the Jewish people.

In practical terms, the Erev Rav are likely to be self-hating Jews. Their entire essence is to undermine that which is sacred. The Zohar says further that the existence of the Erev Rav holds back the Redemption.

The Ari, Rabbi Isaac Luria, and Rav Kook both wrote that there is the potential for the Erev Rav to repent. Perhaps if we strengthen ourselves, and show them the fallacy of their ways, their influence will be weakened, and the obstacle to our redemption will be removed.

Extra Soul

The Talmud in Masechet Beitza describes the נשמה יתירה, the extra soul that we are given every Friday evening, that leaves us when Shabbat comes to an end.

This is learned from the word, וינפש, that refers to Hashem’s resting on the seventh day. A mnemonic is learned from this word, according to the Gemara. From וינפש, we learn, וי אבדה נפש, translated as, “Woe is me, that soul is lost.”

The idea here is that the Shabbat observer is transferred into a different spiritual state when Shabbat comes in.

It was once said that describing the joy and tranquility of Shabbat to one who never experienced it, is like describing a beautiful sunset to a blind man. No description can do justice to the experience itself.

The Shabbat is one of the greatest gifts the Jewish people ever received. It has helped not only in keeping families together, but it has helped keep the Jewish nation together through our long and bitter exile. We must always appreciate this great gift, known as “Shabbat Kodesh.”

Extra Soul

The Talmud in Masechet Beitza describes the נשמה יתירה, the extra soul that we are given every Friday evening, that leaves us when Shabbat comes to an end.

This is learned from the word, וינפש, that refers to Hashem’s resting on the seventh day. A mnemonic is learned from this word, according to the Gemara. From וינפש, we learn, וי אבדה נפש, translated as, “Woe is me, that soul is lost.”

The idea here is that the Shabbat observer is transferred into a different spiritual state when Shabbat comes in.

It was once said that describing the joy and tranquility of Shabbat to one who never experienced it, is like describing a beautiful sunset to a blind man. No description can do justice to the experience itself.

The Shabbat is one of the greatest gifts the Jewish people ever received. It has helped not only in keeping families together, but it has helped keep the Jewish nation together through our long and bitter exile. We must always appreciate this great gift, known as “Shabbat Kodesh.”

Definition of Melacha

There are five Torah portions in a row that deal with the construction of the Mishkan, as well as the preparation of the priestly garments.

In the middle of the third of these five portions, there is a sudden interruption to discuss the sanctity of Shabbat. One explanation for this insertion was to teach that despite the holiness of building a dwelling place for Hashem, it does not override the sanctity of Shabbat.

Another explanation is that this is the source for the thirty-nine Melachot of Shabbat. There were thirty-nine constructive acts that were necessary in building the Mishkan. These same acts are forbidden on Shabbat.

The word, “Melacha,” is generally translated as work, but it means much more.

It was defined by Dayan Grunfeld, in his book, “The Sabbath,” as follows. Any act that shows man’s mastery over the universe, is a Melacha. It is not dependent upon physical exertion, as much as it discusses the act itself.

For example, if someone has a heavy shutter covering sliding doors, leading to a balcony, he may not flip an electric switch to have the shutter raised. But he is allowed to lift the shutter manually, despite the exertion.

We submit to Hashem that he is our Creator, and we refrain from such creative acts on the holiest day of the week.

Jewish Unity

The Purim story is quite fascinating with all of its twists and turns. We see numerous “coincidences” that ended up saving the Jewish people.

We also see the idea of “turnabout,” where we see the principle figures, Haman and Mordechai, changing roles. Haman began in a great position of fame and prominence, and ended in the ultimate disgrace. Mordechai went from sackcloth and ashes to become the viceroy of the king.

The most significant message for Purim this year, is Jewish unity. Normally, the Megillah is read on different days, between walled cities like Jerusalem and the rest of the world. This year, the Megillah will be read by all Jews on the fourteenth of Adar, including the Jerusalemites. The fifteenth, or Shushan Purim. falls on Shabbat, so that the Megillah is read a day earlier.

In the Purim story, when Queen Esther realizes that she must risk her life and appear before the king, she gives specific instructions to her Uncle Mordechai.

She tells him, לך כנוס את היהודים, “Go and gather the Jewish people, and get them to fast on my behalf. And if I perish, I perish.”

She was emphasizing the fact that Jewish strength comes from Jewish unity. When we are united together and all turn to Hashem for guidance, no power on earth can ever harm us.

Mordechai and Esther succeeded in elevating and uniting the people. There was collective repentance and a reaffirmation of serving G-d. That which was accepted out of fear on Mount Sinai, was now accepted out of love.

This was why Purim was established as a special holiday of unity, where gifts were given to one another, and special attention was given to the poor.

May this Purim be one of special Jewish unity as we all read the Megillah on the same day. This unity should provide us with the strength to defeat all of our enemies, just as was done in the days of Mordechai and Esther.