“And It Came To Pass”

The Rabbis have noted that whenever the word, ״ויהי״ “and it came to pass”, is written, something negative is about to transpire.

In Parshat Shemini, the death of Nadav and Avihu, followed this ויהי. In the Megillah of Purim, it begins with ויהי, and it is followed by the feast of Achashveirosh, that led to the evil plot of Haman.

Rav Kook asked what negative connotation could there be with the words in the beginning of the Torah, when it was written, ויהי ערב ויהי בוקר, “And it was evening and it was morning.”

He answered that because of the רשעים, the evil people of the world, the sacred light of creation, needed to be hidden. This light was reserved for the righteous who would bask in the glory of Hashem.

This light is referred to as the אור הגנוז, “the hidden light,” and it could only be perceived by the holiest of men. This is also the source for the term, צמצום, or “constriction.” As humans, we are only capable of perceiving a limited manifestation of G-d. When we are no longer held prisoner by our bodies, we will be able to see more of this light. The righteous can have a greater perception of this light, even in this world.

The negative ויהי in creation is the sadness we might feel in not being able to fully perceive our Creator. It is hoped that we are able to achieve a level of awareness of this loss. That is a step in the right direction in raising the level of the world, when all will acknowledge the one true G-d of Israel.

Mishkan and Creation

Parshat Shemini begins with a description of the sacrifices that were offered with the dedication of the Mishkan. The “eighth day” refers to the first of Nissan, which followed seven days of service by Moshe Rabbeinu himself, in preparation for this great day.

Rav Kook viewed the Mishkan as a form of completion of the creation of the world. It is mentioned that if there was no Torah observed, the world would return to a state of nothingness. After the Torah was given on Sinai, it required a dwelling place for it, and the Divine Presence.

Rav Kook further notes that the Torah was given in the form of the “Ten Commandments.” Pirkei Avot teaches us that there were ten מאמרות, or statements, related creation.

The עשרה מאמרות in creation refers to the physical body of man, that was to contain the נשמה, the soul, that was breathed into it. The עשרת הדברות were given strictly for the נשמה, the spiritual aspect of man.

We see that this dedication was a culmination of the overall purpose of creation that included the physical and the spiritual.

It is hoped that the world has now passed into a new phase of spirituality. It is becoming abundantly clear to all that any substitute for belief in G-d, will not last. We must learn to live our lives where the emphasis on the spiritual is at least as important as the physical. When this happens, the world will be a better place for sure.

Self Improvement

In my classes on dating, I told my students to look for three qualities in a potential spouse. These were absolutely mandatory in order to pursue a long lasting relationship.

The first quality was an appreciation for Torah study. This is meant to be the foundation of every Jewish home. If Torah is important, then Jewish values are equally important.

Jealousy is a potential deal breaker. If a jealous nature is detected early in the relationship, it is a sign that it will never be possible to make that person happy. They will always be focused on what others have, and they will be unable to be content with their lot.

The third quality is related to Sefirat Haomer, the counting of the Omer between Pesach and Shavuot. It involves an emphasis on self improvement. My recommendation to my students was to make it clear that “working on oneself,” and trying to become a better person, must be a priority.

In an ideal marriage, the couple encourages one another to grow spiritually. Together they reach levels that were unattainable when single.

The idea of Sefirat Haomer is that every day, a higher level of holiness is achieved. At the end of the forty-nine days, we are ready to receive the Torah anew.

Pirkei Avot points out that there is no such thing as stagnation. “If we are not increasing, we are decreasing.” Every day is a struggle to become better and better, and to go higher and higher. If we are not consciously aware of this, we might fall.

Self improvement is not only a prerequisite for a meaningful relationship. It is our obligation as Jews to constantly strive to achieve more on behalf of the Jewish people, and to do what is right in the eyes of G-d.

Three Oaths

There are three situations where the Torah requires a Divine oath. This was done in order to get to an otherwise unattainable truth.

The first oath or “Shvua,” involved the שומר חינם who agreed to guard an object for no pay. He must swear in the event the object was stolen, that he was not involved in the theft.

In a monetary claim, if only one witness could be found, testifying about the guilt of another individual, the accused party must make an oath, attesting to his innocence.

The third situation is known as מודה במקצת, a partial admission. This involves a loan situation, where the borrower admits owing some money to the lender, but not the amount that the lender claims. If he swears to the lesser amount, that is the amount he must return.

There was a time when people feared G-d and they would not swear falsely in His name. Ironically, in 1952, the Satmar Rebbe wrote a book titled, “Vayoel Moshe,” where he attacked the Zionist movement for violating, “the three oaths.”

The Rebbe was referring to three oaths that were mentioned in Agaddic fashion, at the end of the Tractate Sanhedrin. He claimed that the Zionists violated two of these oaths by attempting to come in mass to Eretz Yisrael, and by establishing an army to overthrow the existing government.

The third oath involved the nations of the world, that they would not persecute us too much. These three oaths had never been put to any kind of test until 1952.

Unfortunately, these oaths, which are easily refutable, continue to be used against Religious Zionism and the need to move to Israel.

Two of the rebuttals to this claim involved the source of the oath, which is not Halachic at all, and is not mentioned in any Halachic source. The other refutation is that the nations of the world violated their side of the oath, as they have clearly persecuted us very much.

It always helps to have the knowledge to be able to answer challenges to our philosophy. There is a huge difference between biblical oaths that apply in money matters, and oaths that are mentioned in the non-Halachic setting of Midrashic literature.

We must cherish and defend the Divine intention of bringing our Jewish brethren home to Israel. We must not allow damaging claims against the establishment of the State of Israel, to hold any credibility. We have enough enemies from the outside, and we must all stand united in our love for our one and only homeland.

Jewish Army

The holiday of Pesach celebrates the establishment of the Jewish people as a nation with a specific destiny. This destiny would be challenged throughout our history as there would be enemies in each generation wishing to destroy us.

From the time we left Egypt, until the Bar Kochba rebellion in 130 c.e., there was always a Jewish army that fought to defend Israel’s right to exist. There is even an opinion that the 24,000 students of Rabbi Akiva who died in a plague, actually fell in battle as part of Bar Kochba’s army. This was a period of 1440 years. It was a given that all Jews fought in a “Milchemet Mitzva,” an obligatory war. The ideal soldier would have been like King David. He would be both a scholar and a warrior.

During the years that followed 130 c.e., the Jewish people survived without an army of any kind. Our bitter Galut, exile, forced us to wander from place to place, and suffer terrible persecution. We survived miraculously because of our faith and strict adherence to the Torah.

When the Jewish state was established in 1948, it became mandatory to revive the notion of a Jewish army. The mistaken idea that Torah scholars would be exempt from such an army might be understood in the context that 1818 years had passed from the last known time of a formal Jewish army.

It is clear that the scholar-warriors of today, fulfill an extremely important role in Israeli society. They are the unifiers who make a huge impact on all of Israeli society. They are able to showcase religion to the secular society of Israel. The army is the place where there is no societal demarcations. They are one family, looking after one another. Nevertheless, the religious soldiers set the example of how to be spiritual and deeply religious while defending their country.

This is demonstrated by a Midrash brought by Rabbi Taragin that describes a dialogue between Hashem and King David. Hashem tells David that the imminent victory in battle is שלי ושלך הניצחון . The victory is a joint effort. It belongs to David as well as G-d. U.S.

History is unfolding before our very eyes. It is clear that the IDF will carry a significant role in bringing about the redemption that we long for so much.

Israel and Jewish Identity

Rabbi Moshe Taragin, in his recently published book, “Reclaiming Redemption,” makes an interesting observation regarding Jewish identity and the State of Israel.

He pointed out the great transition that took place during the nineteenth century. This was caused as an aftermath to the “age of enlightenment,” and the “Industrial revolution.” Religion was viewed as the reason for many of the problems of the world. Religion was substituted with secularism and nationalism.

Judaism was affected deeply by these changes. For the first time in our history, it was no longer individuals who chose to abandon the religion, but entire communities who decided to making radical changes to our religion. This led to the formation of Reform and Conservative Judaism.

Until this time, the majority of Jews kept Shabbat and Kashrut.

The danger of assimilation was very great. Millions of Jews were slated for historical oblivion. They had distanced themselves from any form of Jewish identity.

Rabbi Taragin theorized that this was the reason why the State of Israel was primarily established by secular Jews. Their connection was based more on a historical identity of peoplehood and land, even in the absence of religious commitment. There are millions of Jews whose sole affiliation with Judaism is their love and commitment to Israel.

Even though the plague of assimilation and intermarriage has been devastating, it would have been much worse, had there not been a Jewish State.

We believe that the redemption comes in stages. The physical return will eventually be followed by a spiritual return. We are living in historic times. We need to open our eyes and marvel at the Hand of G-d, the facilitator of all that is unfolding.

The Meaning of Mussaf

If we examine the Mussaf service of Pesach, we realize that it is all based on the longing for the Mussaf sacrifice that was offered in the Beit Hamikdash.

The inability to offer this additional sacrifice, greatly diminished the holiness of the day.

The dialogue we have between ourselves and Hashem, is the essence of the contents of this holiday prayer.

We begin by acknowledging that we were chosen from among the nations and we were sanctified with the Mitzvot. We were given special festivals meant for rejoicing.

But because of our sins, we were exiled from the Land, and we were unable to adequately fulfill our holiday obligations in our holy Temple.

We ask Hashem to speedily rebuild the Temple, and gather all of the Jews scattered around the world. We will then be able to celebrate the holiday as was intended.

We ask for the Kohanim and Leviim to return to their Temple duties and that we be able to go up to Jerusalem for the three pilgrimage festivals.

We recite the Mussaf prayer all of the time, without stopping to realize what we are asking for, in this prayer. Perhaps this realization will allow us to have better “Kavana” the next time this important prayer is recited.

Praising Hashem

The Hallel prayer that is recited during Pesach, demonstrates the great affection that King David had for his Creator. This is particularly seen at the end of Psalm 116.

The words, מה אשיב, reflect the inability of man to ever be able to repay Hashem for all of the kindnesses bestowed upon us. The Ibn Ezra pointed out that David was saying, “What gift can I give to the King, who owns everything?”The Radak added, “His acts of kindness are too numerous to recount.” Ibn Yachya commented, “How can I even approach Him? He is eternal and I am finite. He is the highest and I am the lowest.”

David’s passion for Hashem was based on his realization that everything that he is, comes from the graces of the Al-mighty. He takes nothing for granted and feels overwhelmed by the abundant gifts. He cannot adequately give thanks for these gifts.

This reflects the attitude we are all supposed to have in how we view the world. Instead of focusing on what we do not have, we must appreciate and acknowledge what we do have. This is the correct way of looking at things.

We must learn from the example of David Hamelech. He had to overcome numerous difficulties in his life. But his deep love and appreciation for the kindnesses shown to him, helped him overcome all of these difficulties.

The Meaning of Chametz

A major emphasis of the Pesach holiday is the removal of Chametz. We thoroughly clean our homes in anticipation of the Seder and its celebrations.

We often overlook the spiritual message that is behind all of the hard work of Chametz removal. We are also meant to remove our spiritual Chametz that we possess.

Primarily, since the difference between Chametz and Matza is that the leavening agents causes the dough to rise, which makes it forbidden.

This symbolizes the haughtiness and arrogance that blocks our ability to achieve holiness. It has been said that arrogance, anger, and depression, are all interrelated. They all reflect an attitude of self pity.

One who has these negative character traits, feels that he is so special that he does not deserve to be treated so badly. His arrogance and feelings of entitlement are the main causes of these negative traits.

The Matza, on the other hand, symbolizes modesty and humility. One who possesses these positive character traits, expresses gratitude for everything that he has. He appreciates all of the blessings he received from Hashem. This allows him to get closer to G-d and allows him to live a life of doing acts of kindness, and giving to others.

We must remove the Chametz in our midst, so that we succeed in eliminating the obstacles that prevent us from achieving all that is good and right in the eyes of G-d.

State of Israel Or Egypt

Rav Shlomo Aviner was asked whether the miracle of the Ten Plagues and the exodus from Egypt, was a greater miracle than the establishment of the State of Israel.

He answered that each was greater in its own way. However, there are a few verses in the Book of Jeremiah , Chapter 16:14, 15, that might imply that the miracle of the State of Israel is greater.

The prophet predicts that days will be coming, when no longer will the Jewish people praise Hashem for taking us out of Egypt. They will praise Hashem instead for taking His people from the North and from all of the lands that they lived in the Exile. And they will all be returned to their homeland.

These verses imply that we are living in miraculous times. Aside from establishing a Jewish State, we see the ingathering of Jews from the four corners of the earth. Our history is unmatched by any nation on earth.

Pesach is the time when we are meant to give gratitude to Hashem for His abundant kindness and his protection of His people. We must never minimize these great gifts that we are witnessing before our eyes. Hashem has never forsaken His people, and all of His promises are being fulfilled.

Kohanim and Four Cups

The Talmud in Masechet Taanit explained that all of the Kohanim were on duty in the Beit Hamikdash during the three pilgrimage festivals.

The question was asked how they were able to fulfill the Mitzva of drinking four cups of wine on Passover. They were not allowed to serve if they were even slightly intoxicated.

There were several possible answers to this question. They might have been exempt from this Mitzva because of their Temple duties. Similarly, they were exempt from prayers if time did not allow. When one is involved with one Mitzva, he is exempt from another Mitzva.

They may have adjusted the scheduling so that they could drink after they completed their duties. They calculated when there would no longer have effects of the wine.

A final answer was that even though the wine poured on the altar needed to be strong, the Kohanim were able to drink the equivalent of our grape juice that is not intoxicating.

Even the Kohanim of today should try to remain sober at all times. For if the Temple is suddenly rebuilt, sober Kohanim needed to be available to perform Temple service.

Shabbat Hagadol

The Shabbat before Pesach is known as, “Shabbat Hagadol,” the great Shabbat. It is given this name for two reasons.

The first reason is that the full name for this Shabbat, is really שבת הנס הגדול. The great miracle that occurred on this Shabbat in Egypt, was that a lamb, which was worshipped by the Egyptians, was tied to the bedposts in preparation for slaughter on Erev Pesach. This was seen and explained to the Egyptians, and they did not protest. This was a great miracle.

The second explanation for this special Shabbat comes from the Haftarah from the Book of Malachi. He wrote of the יום הגדול, the “great day,” when Eliyahu Hanavi would be sent to proclaim the coming of the Mashiach.

Rav Kook wrote that the first Seder in Egypt was different from the future Seders that Jews would celebrate over the generations. The emphasis placed on the Korban Pesach, was the absolute cancellation and nullification of the idol worship that was rampant in Egypt. But it also focused on the faith that we are meant to have every year.

This is reflected on the role of Eliyahu Hanavi. We mention him on Shabbat Hagadol as we open the door for him at the Seder. It is a reminder that we never stop believing in our ultimate redemption.

This is what Shabbat Hagadol and Pesach is all about. It is a time of faith and hope for the future. Great days are ahead for the Jewish people!

Temporary and Permanent Holiness

Rav Kook connects the idea of קדושת שעתה, a temporary holiness, with קדושה לדורות, a sanctification for generations. He starts with comparing כהונה לשעתה and קדושה לדורות, the service of the Kohanim. Moshe Rabbeinu served as Kohein Hagadol during the week prior to the dedication of the Mishkan. His was a temporary service, while the service of Aharon as High Priest, was given to him for all generations. This includes the special role of the Kohanim until today.

This concept can be seen in other instances such as the showdown of Eliyahu Hanavi with the prophets of Baal at Mount Carmel. There was a temporary holiness given to that mountain that allowed Eliyahu to offer a sacrifice there. This was not as great as the eternal holiness of Mount Moriah in Jerusalem.

The giving of the Torah on Mount Sinai was a culmination of the exodus from Egypt. Its entire purpose was to receive the Torah on Mount Sinai.

The Sinai experience had both a temporary and permanent aspect to it. The temporary aspect was the magnificence of the moment. There was thunder and lightning and the entire nation heard G-d speak. The sanctification for generations was the message that was given for all generations. It represented the special destiny of the Jewish people and the role given to them at Sinai. The Jews were to live a spiritual life according to the dictates of the Torah. They were also given the task of teaching decency and morality to the world.

This is an important message for all of us. We must be clear as to what is permanent and what is temporary in our lives. This would save us a great deal of aggravation if we didn’t allow temporary annoyances to get us down. We must focus on the eternal aspects of our lives. The Torah and Chessed that we do, stays with us both in this world and the next. This is why Rav Kook felt that the sanctification for generations was greater than the temporary.

Life During the Temple

It is difficult for us to imagine what life was like for the average Jew living during the time of the Temple. This was even more complex for the families of the Kohanim.

Specifically, the issue of קדשים, sanctified items, had to be addressed. There was the matter of Teruma, the gift that was designated for the Kohein. It had a status of being הקדש, or, a sanctified item. It was forbidden for anyone in a state of impurity, to eat or even touch Teruma. Similarly, when one designated animals for sacrifices, they also attain this status of Hekdesh. They could no longer be used for work as they now became the property of the Beit Hamikdash.

The family of the Kohein, were allowed to eat the Teruma, but this also needed to be done in a state of purity. They needed to be worried about dairy and meat, as well as Hekdesh. It sounds very complicated.

The penalty for inadvertently eating or trespassing Hekdesh, is that one must pay for the amount consumed plus one fifth of its value. In addition, a sacrifice known as אשם מעילות, needed to be offered for atonement. If this was done intentionally, one would receive lashes and pay its value. The lashes were administered instead of adding the fifth.

As complicated as it might sound to maintain a home back in Temple days, wouldn’t it be wonderful if we lived to have to deal with this complication?

Withholding Testimony

There is a type of קרבן חטאת, known as עולה ויורד. This means that this particular sin offering goes up and goes down according to the one offering it. He is only obligated to offer what he can afford. It goes up if he is wealthy, and goes down if he is poor.

One of the sins that warrants such a sacrifice, has to do with making an oath that he cannot give testimony, when he actually can. This leads to the laws related to one’s obligation of giving testimony, in general.

The Torah is clear when it says, ואם לא יגיד ונשא עונו, that if one will not tell, that is, give testimony, he will carry his sin. There is a clear obligation to give testimony when one witnesses a transgression.

There is a difference between דיני ממונות, money matters, and דיני נפשות, laws involving a death penalty. In money matters, the obligation to testify begins when one is asked to give testimony. In cases of capital punishment, or even when one witnesses a Jew beating another Jew, he must take the initiative of going to court and giving testimony.

This falls under the category of ובערת הרע מקרבך, that we must burn out the evil in our midst. This is necessary for society to function at the highest level. There must be consequences for those who disrespect the law. Therefore, giving testimony is crucial so that laws can be enforced. The laws related to giving testimony are very detailed, but it is important to know that we are not allowed to be apathetic, but we must do our part in ensuring the smooth running of society.

Proofs of the Truth of Judaism

There are many ways that we prove that Judaism is the one and only true religion. The Kuzari would argue that the proof lies with the fact that the religions of the world, do not dispute the validity of the Bible stories.

They accept that there really was a flood in Noach’s time. But more importantly, they accept that there were ten plagues in Egypt, and there was the splitting of the Red Sea, and the Revelation at Mount Sinai. This is a verification that the Torah is true.

Rav Yakov Emden wrote that a greater miracle than the splitting of the Red Sea, was the survival of the Jewish people, through its long and bitter exile. No nation has survived after enduring the hardships that the Jews endured, and they survived.

A third proof is the fallibility of Jewish leaders. Unlike the so called perfect saints of other religions, we acknowledge the potential of sin on our holiest leaders. The Torah deals with the sins of the High Priest, the king, and even an error made by the members of the Sanhedrin. It recognizes that as human beings, regardless of our high position, sin is inevitable. For that reason, a mechanism was created to achieve atonement.

I have never heard of a case where one objectively studies comparative religions, and does not find Judaism to be the truest of all. We only need to study in greater depth, and this truth will be revealed to all.

The Jewish Electoral College

The subject of the פר העלם דבר של ציבור, where the Sanhedrin gives an inadvertent erroneous decision, has similarities to the United States, and the Electoral College.

The bull that is offered on behalf of the entire community, when the majority transgresses, is a matter of debate. There is some difficulty in determining what constitutes a majority of the population.

If there was a clear majority of the entire population, there would be no problem. That would be an indisputable majority. It is also considered a majority, if only six of the twelve tribes transgress, but they constitute a majority of the population.

The Halacha that resembles the Electoral College, applies when there are seven tribes who transgress, but the population of all seven tribes does not surpass half of the total population. The number of tribes is considered a majority, because seven is a majority of twelve.

The subject of these cases is found in Masechet Horiot. This is a short Tractate that will be studied as part of Daf Yomi, shortly before this coming Rosh Hashanah. It is quite fascinating to know that the founding fathers of America, were not the first ones to come up with the idea of the Electoral College.

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.