Loyalty

The great Tzaddik, Rav Elazar Abuchatzeira, זצ״ל, was bothered by the severity of the חטא העגל. The sin of the "golden calf" is viewed as one of the worst sins committed by the Jewish people. It is on par with the spies and the selling of Joseph by his brothers.

It may even be worse as the Kabbalists claim that death would have been abolished had it not been for חטא העגל, as the Jewish people on Mount Sinai reached a level of purity equal to that of Adam before his sin.

Rav Elazar felt that perhaps the people were not to blame. They were only free men for seven weeks. And Satan confused them by suspending what looked like Moshe's casket, convincing the עם that Moshe died.

Despite all of this, the seriousness of the sin was the lack of loyalty to Moshe. Everything he promised, he fulfilled; the ten plagues, the splitting of the Red Sea, the great wealth, etc. And now after a six hour delay, the nation turns on him and worships a golden calf. Rav Elazar said that it was this lacking in basic loyalty that made this sin so severe. A very important lesson, indeed.

עם ה׳ אלה ומארצו יצאו

There is a Pasuk in yesterday's Haftarah that is very powerful. The prophet describes how we desecrated Hashem's name by our very presence in the Galut. The exact wording is עם ה׳ אלה ומארצו יצאו, "You're G-d's chosen people? What are you doing outside of His land?"

The Radak says that this is a Chilul Hashem because the nations of the world will mock Israel and say that how could it be that on the one hand they attained the name עם ה׳, or G-d's chosen people, and yet, they are not in His chosen land.

This indicates that even when one observes the Mitzvot outside of Israel, his very existence there, makes Hashem look weak. If there is any Pasuk in all of Tanach that motivated me to make Aliya, it's this one. This Pasuk gave me no peace of mind while living in Galut.

May all Jews have the courage to move to Israel and stop the desecration of Hashem's name.

More on Parshat Parah

Shavua Tov. The Haftarah for פרשת פרה may be the most inspiring Haftarah of the whole year. Just as the Red Heifer purified the people, the Prophet Yechezkel speaks of a time when Hashem Himself will purify the nation.

The prophecy seems to be speaking of the times we are living in today. Hashem will feel that it's time to bring about the redemption, not because we deserve it, but for the sake of His holy name that was desecrated among the nations.

Therefore, Hashem will bring His people home from all four corners of the world. He will once again allow the land to produce in abundance. And the desolate cities will once again be filled with people like the cattle before a pilgrimage festival.

Hashem tells us that "You will be my people and I will be your G-d." No longer will you suffer the shame of poverty among the nations. It is amazing that we have merited to live during these incredible times. We must never take this for granted.

Parshat Parah

This Shabbat is פרשת פרה in addition to פרשת כי תשא. Some say that it is a Torah commandment to hear the reading regarding the פרה אדומה, the Red Heifer.

The reason this Parsha is read is that all of the Jewish people needed to purify themselves before coming to Jerusalem for Pesach. Women also needed to come as they were obligated to eat from the Pesach sacrifice in a state of purity.

The ashes of the פרה אדומה were needed specifically to spiritually cleanse a person who had come in contact with a corpse. This is a חוק, which means that we are not to really understand the reason for this Mitzva.

The difficulty is that on the one hand, it purifies the impure. But on the other hand, those who handle the פרה, become impure.

We need a פרה אדומה in order to build the third Temple. There are rumors that such a cow is in waiting. May we need that cow very soon.

As one Chicago rabbi once said, in honor of פרשת פרה, we will daven Mooosaf! Shabbat Shalom

Waiting Six Hours

The idea of waiting after eating meat before enjoying dairy again, is rabbinic. The Torah does not give such instructions which is why there are different amounts of waiting time in different places.

The Dutch only wait an hour and the German Jews three hours. This is based on a Tosfot in חולין that says one must wait the average time between meals. It was assumed that the Dutch eat several small meals in the course of the day.

There is a מחלוקת ראשונים that is widely accepted as the reason to wait six hours. One opinion is based on a Pasuk והבשר עודנו בין השיניים that the meat was between their teeth ( referring to the quails). It takes six hours for food to get dislodged from between the teeth.

The other opinion was that it takes six hours for food to be digested. The difference between the two reasons applied to mothers who used to chew the food for their young children with no teeth to soften it. (Before Gerber's) According to the opinion of digestion, the mother would not be בשרי. According to the opinion of food between the teeth, she would have to wait six hours.

Milk and Meat

In this week's Parsha, כי תשא, we have the Pasuk that deals with בשר וחלב, milk and meat. Three times in the Torah we are told not to cook a "kid in its mother's milk." Because it's written three times, we learn that one prohibits cooking the two together, one prohibits eating, and one prohibits getting benefit from such a mixture.

The penalty for this violation is lashes as it falls under the category of a לאו, or negative commandment. In order to get lashes, one must eat "actual" milk and meat and not something that only has the taste of milk and meat.

This Mitzva is unique as it is the only situation where the two items by themselves are kosher, and it is the mixture that creates the problem. Therefore, if one cooked non-kosher meat together with milk, he has not violated the Issur of בשר וחלב. To be continued tomorrow בע״ה.

Megillah Details

If we paid close attention to the Megillah reading, we would notice the number of years it took for the whole Purim story to unfold.

Achashveirosh's party was in the third year of his reign. Esther became queen in the seventh year of his reign, and Haman was finally hanged in the twelfth year of his reign.

Many don't realize that the problems of the Jewish people did not end with the hanging of Haman. This took place on Pesach but there was still an edict that went out giving permission to kill all the Jews on the thirteenth of Adar.

Esther pleaded with Achashveirosh that something needed to be done to stop this decree. It was at the end Sivan, more than two months later that anew decree went out. In this executive order, it was the Jews who were given permission to take revenge against their enemies.

75,000 were killed in the rest of the kingdom on the thirteenth, and they celebrated on the fourteenth. Esther asked for an extra day in Shushan to eliminate the Jew haters there. In Shushan, they fought on the thirteenth and the fourteenth, and celebrated on the fifteenth. Hence, Shushan Purim.

Mazal

One of the interesting ideas brought in מסכת מגילה, is the question of Mazal. The Gemara describes Haman as he rose to power. The expression used was that המזל משחקת לו, that his good fortune was playing with him.

Haman was on a roll and everything was going his way for a while. His Mazal lasted for a while. According to the Megillah, it took five years until his luck (mazal) ran out.

The Talmud contends that every person has a period in his life where everything goes right for him. When this comes, we need to savor it and appreciate it. Life does have its challenges but we are told that we are given a respite at some point in our lives.

Rabbi Akiva was extremely poor when he began his studies. Later in his life, his Mazal gave him great wealth from six different sources according to מסכת כתובות.

Let us hope that our good fortune is still to come where we see all of our dreams fulfilled. Purim Sameach

Purim Notes

Shavua Tov and Purim Sameach. For those celebrating tonight outside of Jerusalem, the following applies now on the 14th of Adar and for Jerusalemites, this applies tomorrow evening.

We add על הניסים in Shmone Esrei and Birkat Hamazon. If one forgot to say it, he does not repeat the Benching or Davening.

The four Mitzvot of the day are to be observed by both men and women.

Megillah needs to be heard twice. It can be heard any time at night and all day during the day.

Matanot L'evyonim- Two different poor people should receive a cash gift to be received during Purim day. Local Shules usually take care of this.

Mishloach Manot-Two different foods to at least one person who can be related. A messenger should deliver it.

Seudat Purim-Should contain meat and wine and should begin before sunset on Purim day. The Rabbis say that there's no joy without wine and meat. Purim Sameach and wine is meant to be the primary alcoholic beverage.

פרשת זכור

This Shabbat is Parshat זכור and it is a Torah obligation to hear the Torah reading about Amalek. It can be made up on Purim day by hearing the Torah reading before the Megillah as that reading also speaks about Amalek.

The Haftarah for פרשת זכור discusses Shaul Hamelech and his inability to completely destroy Amalek, for which he lost his kingdom. The Amalekite king was named אגג and Haman is referred to as המן האגגי. Shaul made excuses for his behavior when, in reality, he was afraid of the people.

The lesson learned from this episode is that when one is kind to his enemies, he will be cruel to his friends. (Shaul showed such cruelty when he had the Kohanim of Nov put to death.)

This lesson of the connection between kindness and cruelty holds true on many levels. Simply put, when one is overly kind with one who doesn't deserve it, such as disciplining our children, we are really being cruel to them. Shabbat Shalom and Happy Purim!

Four Special Mitzvot

Don't forget that tomorrow is תענית אסתר. Fast begins at 4:26 and ends at 6:02 in Jerusalem.

One of the well known verses in the Megillah is ליהודים היתה אורה ושמחה וששון ויקר. The של״ה הקודש says that אורה refers to Torah, שמחה to Yom Tov, ששון to Brit Milla, and ויקר to Tefillin.

These four Mitzvot Haman tried to prevent the Jewish people from observing. He must have seen them as very foundational to the Jewish people. When it says והדת ניתנה בשושן הבירה it means that the Jews rededicated themselves to these Mitzvot.

The של״ה הקודש is amazed how Jews of all backgrounds over the generations were careful to keep the Mitzva of circumcision. Other basic Commandments such as Shabbat and Kashrut have been compromised, but not Milah. Apparently there is a Jewish Neshama even in non-observant Jews to continue to identify themselves as Jews.

Unity

One of the themes of the Megillah is the idea of אחדות or Jewish unity. It is interesting that the way that Haman convinced Achashveirosh to kill all the Jews is that he told the king the following: ישנו עם אחד מפוזר ומפורד בין העמים, "that there is a nation scattered and spread out among the nations."

The מעם לועז says that Achashveirosh was concerned that he will look bad if he annihilates an entire nation. Haman reassures him that the Jews are so scattered that nobody will even notice.

Esther, on the other hand, united all of the Jews. She told Mordechai, לך כנוס את היהודים, "Go and gather all of the Jews." Esther was asking for אחדות, Jewish unity. Several times in the Megillah the word ויקהלו, "and they congregated", also signifying Jewish unity.

We must never forget how strong we are as a people when we are united as איש אחד בלב אחד, one man and one heart. Purim tries to emphasize the importance of unity rather than divisiveness.

480

It is important to reiterate an important number in Jewish history. In this past week's Haftarah, we read about the dedication of the Beit Hamikdash in Shlomo Hamelech's time. In chapter six verse one of Kings I, it says the following: "And it came to pass at the end of 480 years from the Exodus from Egypt, that the Temple of Shlomo was completed.

The number 480 is little known but connects Jewish history. We know that the first Temple lasted 410 years followed by the 70 year exile as prophesied by Jeremiah. We also know the second Temple lasted 420 years. With a little simple mathematics, we can prove the world is 5777 years old.

The Purim story and the great feast of Achashveirosh, was his celebration that Jeremiah's 70 year prophecy had not come true. He miscalculated and as fate would have it, the son born to him and Esther, ordered the rebuilding of the second Temple.

Kohanim and Wine

 The subject of drinking wine is very appropriate this time of year. One of the 613 Mitzvot is that it is forbidden for a Kohen to enter the Beit Hamikdash in an intoxicated state.

The Rambam discusses this idea and says that Kohanim must keep in mind that the Beit Hamikdash could be rebuilt at any time and he might be needed to serve tomorrow. If he wakes up with a hangover, he also cannot serve. Therefore, Kohanim in particular should be careful never to be drunk.

The של״ה הקודש as well as the Rambam were strongly against any Jew getting drunk. This included Purim where they felt that some wine should be drunk just to raise the spirits and feel the joy of the day.

Supernatural Events

Shavua Tov. The Talmud in מסכת גיטין describes in detail how Shlomo Hamelech had to go to great pains to capture the Shamir, a supernatural worm used to cut stone and engrave the stones of the breastplate of the כהן גדול.

The Mishna in Pirkei Avot describes the Shamir as one of ten things created at the end of creation. The Manna, the ground opening, the Well of Miriam, the tablets, etc. were other examples of such creations.

The Midrash explains that Hashem made certain conditions with nature at the time of creation as he set things in motion, that He was going to need them to change their normal course for specific future events.

The sea would be asked to divide in Moshe's time, the sun would be asked to stand still in Yehoshua's time, the ground would open to devour Korach, and the well would travel with the Jewish people in the desert.

It is fascinating how are holy books are able to explain even the supernatural events recorded in our Tanach.

Parshat Teruma

Parshat תרומה discusses all of the details in constructing the משכן which was very much similar to the Beit Hamikdash. There were three primary vessels spoken of that were placed in the אהל מועד in the משכן and the היכל in the Beit Hamikdash. They are the ארון קודש, the שלחן, and the מנורה. Each one has its own symbolism.

The ארון קדש symbolized both Torah study and humility. This is the reason for half measurements to show that our studying is never complete. Similarly, it teaches we are not to get carried away with ourselves. The poles of the ארון קודש were a reminder of the special reward given to those who support Torah study.

The שלחן is a reminder of פרנסה and that are livelihood comes from Hashem. Our table should be open to helping the poor and needy and be welcoming of guests.

The מנורה teaches the idea of חכמה אלוקי, or Divine wisdom. The light of the Menora signifies that special pure and holy light that comes to the Jewish people. It fills us with a special understanding reserved for עם ישראל. Shabbat Shalom

King David and the Temple

 In Parshat תרומה we are acquainted of the positive commandment to build the Beit Hamikdash. It is learned from the words, ועשו לי מקדש, to make a sanctuary for Hashem.

It was King David who was bothered that there was no permanent dwelling place for Hashem in this world. It is alluded to in Tehillim 132:8 with the words, קומה ה׳ למנוחתך, "rise up to your resting place."

David understood that there was a מקדש של מעלה, a Heavenly Temple. He felt there should be such a place on earth as well. He invested a great deal of time drawing up detailed plans as to how to build the Temple and to gather the materials necessary for its construction.

When David was told that he could not build it because of the "blood on his hands," he showed what a good father he was. The Kli Yakar says that David was thoroughly content with the idea that his son, Shlomo would surpass him.

How sad it is that there are parents who are unable to be happy at seeing their children's success and happiness. There is a great deal to be learned from King David!

Good Health

There is some unusual advice given by the Rambam regarding health. He says that there is a general rule regarding a healthy body: Any time a person works out in the form of exercise to the point that he is יגע, weary from the activity, no sickness will come to him.

He also adds in הלכות דעות that he guarantees that one will never be sick if he eats right. Good eating includes the proper quantities of winter fruit and summer fruit. One must keep his body in a state that he's able to easily eliminate waste. This is done by maintaining soft stools. This is the key to preventing illness so that the body is fine tuned and functions at the highest level.

I don't recall reading anyone but the Rambam who bothers to give specific advice in health issues. He says that when the Torah says, והלכת בדרכיו, to walk in Hashem's ways, we are to walk and not crawl.

Judges

The של״ה הקודש speaks of the enormous burden placed on one who becomes a judge. He says that a judge needs to possess five important qualities.

First, he must be certain to always be examining his own character traits. The Rabbis say קשוט עצמך, adorn yourself, or fix yourself before trying to fix others.

Second, a judge needs to be courageous and not be afraid to give the correct judgement. His decision may be unpopular or offend, but he must stick with the truth.

Third, the judge must always remember that when he gives a correct decision, he becomes a partner with Hashem in creation. This should be a good motivator in judging.

Fourth, sometimes common sense is needed. Not all answers come from the books. A judge should be encouraged to use common sense.

And fifth, a judge should always give reasons to explain why he judged as he did. This will eliminate a great deal of anguish on the part of the litigants if they understand why the judge ruled as he did.

As usual, incredible sage advice. It goes without saying that humility must also be at the forefront of the decision making process.

מודה במקצת

• Another idea in the Parsha yesterday is the concept of מודה במקצת, which means a partial admission. This refers to a case where a person is asked to pay back a loan and he denies owing the full amount but only owns a part of it. In such a case, the person is forced to make an oath to confirm that what he's saying his true.
• If the person denies the loan entirely, he is entirely exempt and he owes nothing. The rational given in the Talmud, is a lesson in human nature. The Gemara says that a person would not dare deny a loan in its entirety when someone is kind enough to lend him money. But he would try to delay repayment by only admitting part of the loan.
• From personal experience, I have seen that the rules regarding מודה במקצת are really true.