בהם תעבודו

The Parsha spoke of the laws concerning the עבד כנעני. These were non-Jews who chose to become Torah observant to the extent that they kept all of the Mitzvot a woman observed.

They performed Brit Mila and Mikva, but remained slaves for their entire life. The Pasuk says, בהם תעבודו, that “You are to work them”. They are your property and they are given to your children as an inheritance.

The only way they go free is if they are injured by their master by having their eye or tooth knocked out. When they go free, they are immediately considered as Jews.

The story of רבי אליעזר in the Gemara is puzzling. In order to make a Minyan, רבי אליעזר  freed his עבד כנעני. His action proved that even a rabbinical law of the group needing a Minyan, took precedence over the commander of בהם תעבודו.

Yovel and Shofar

The laws of יובל are also mentioned in the Parsha. The announcement of the jubilee year was made on Yom Kippur of the fiftieth year.

All Hebrew slaves were set free in addition to ancestral land being returned to their original owners. This is also where the famous line of, “Proclaim liberty throughout the land to all the inhabitants thereof” was mentioned. This is found on the Liberty Bell in Philadelphia.

The announcement of יובל came with the blowing of the Shofar. The Torah says, והעברת שופר תרועה בחדש השביעי, that the Shofar is blown on the seventh month.

Rabbi Soloveitchik contrasts this Mitzva of Shofar with that of Rosh Hashanah. Here, by יובל, the Mitzva is to blow the Shofar. On Rosh Hashanah, the Mitzva is to hear the Shofar.

The practical difference is that the Mitzva of Shofar is fulfilled on Rosh Hashanah even with a stolen Shofar. The sounds need to be heard. But on יובל, the Mitzva is not fulfilled with a stolen Shofar, for the Mitzva is to blow the Shofar.

Money Matters

Shavua Tov. A major section of פרשת בהר were discussions concerning money matters. Aside from the laws of the Sabbatical year, there was also a discussion concerning ancestral property returning to its original owner at יובל, the jubilee year.

The Gemara in בבא מציעא discussed a special rabbinic enactment meant to protect the consumer. They ruled that a transaction was not finalized with the payment of money. It was only completed when the object purchased was actually delivered.

The Rabbis were concerned that the seller might not be careful to protect the merchandise like he should, since he was already paid. The purchaser had the right to withdraw from the deal even after paying for a specific item.

Learning such laws make us appreciate the wisdom and concern for כלל ישראל on all levels.

חומה for Protection

This week’s Parsha, בהר, discusses the sale of a home in a walled city. Unlike fields that return to their original owner at יובל, the jubilee year, the walled city’s home is sold permanently after one year.

There is a strange Pasuk that needs explanation. The wording and the way that it’s written is, אשר לא חומה, which would mean that it has no wall. This is the כתיב, as it is written. However, the קרי, the way that it’s read, is אשר לו חומה, that it has a wall.

Rabbi Soloveitchik explains that there is a deeper meaning here. Sometimes we might feel that לא חומה, that there’s no wall, or no protection and that we are vulnerable. In reality, if we only had faith, we would see that לו חומה, there actually is a wall. Hashem is the ultimate protector and if we would only trust in Him, we would realize that we are never without a חומה. Shabbat Shalom

Lag B’Omer

Tonight is Lag B’Omer. It is generally understood that this is the day when the plague that killed the 24,000 students of רבי עקיבא had ended.

The lesser known reason for celebrating Lag B’Omer is that this is the Yahrtzeit of רבי שמעון בר יוחאי. It is also referred to as the Hilula of רבי שמעון.

It was Rabbi Shimon, himself, who requested that the anniversary of his death be celebrated with rejoicing and light, rather than sadness and mourning. Tradition relates that its sun had not set until he had revealed all that he had been permitted to reveal. It was Rashbi that had written the Zohar when he hid in the cave for twelve years.

The bonfires lit are looked as massive Yahrtzeit candles celebrating the life of Rabbi Shimon Bar Yochai.

Havdala Wine

There is a custom that the Havdala wine is not to be shared with the members of the household. It is to be drunk entirely by the one making Havdala.

Women were excluded because some said that the forbidden fruit that Eve gave to Adam, were grapes. This sin caused division and separation. Havdala describes the separation between holy and profane and Israel and the nations. Hinting to Eve’s sin at that time would be inappropriate.

The reason the wine or grape juice should not be shared with the children is that it is necessary to drink a sufficient amount, a רביעית, in order to make the after blessing. If the wine is shared, a sufficient amount will not be consumed.

This information comes from a book titled, טעמי המנהגים, the reason for customs.

This would also imply that women should not make Havdala. This seems to be preferred, but there are times when women need to make Havdala if no men are around. Notice that I prefaced this as a מנהג, a custom.

True Amalek

The Gemara in מסכת ברכות brings a case where a convert from עמון asks the סנהדרין if he’s allowed to marry a Jewish girl.

He was asking whether the prohibition of לא יבוא עמוני ומואבי בקהל ה׳ applied to him. If he was considered a true עמוני, he would only be allowed to marry another convert or ממזרת. His real question was whether he was considered an actual עמוני or, perhaps, there was so much mixing of the nations, this prohibition no longer applies.

After much deliberation and a vote, it was decided that because סנחריב caused a mixing of many nations about a hundred years before חורבן בית שני, there no longer are true עמוני or מואבי or even Amalekites.

Therefore, our enemies can only be described as having Amalekite behavior, but they are not true Amalekite. Maybe this information could tone down some extreme views that are unproductive, and filled with wasted energy.

מלאכה

Parshat Emor spoke about Shabbat and the Chagim. On all of these days, it is forbidden to do מלאכה. This word, מלאכה, is generally translated as “work”, but this is not an accurate translation.

There was a book written around fifty years ago, called “The Sabbath” by Dayan Grunfeld. It is a short book that tries to give a definition of מלאכה. His definition is as follows: Any act that shows man’s mastery over the universe, is מלאכה.

Therefore, it does not necessarily refer to a strenuous activity. It does refer to a creative activity. This definition fits nicely when we look at the 39 מלאכות that were done in constructing the משכן.

מום

In today’s Parsha, we read about the subject of מום, blemishes, that could disqualify a Kohein from serving in the Beit Hamikdash and for an animal not being allowed to be offered as a sacrifice.

The Rambam lists ninety different types of מום for an animal and those same ninety plus fifty more for a Kohein.

Although the Kohein and animal are disqualified for the עבודה, the Kohein with the מום can still eat sanctified foods, and the animal with the מום can still be eaten as a Kosher animal.

The case of the בכור, first born animal, still has קדושה even today. Since this first born cannot be offered in the Beit Hamikdash, we solve the problem by sending the animal to pasture. When it develops a מום, it is allowed to be eaten.

This was a question in the Gemara as to whether a Kohein is believed to say that an animal had a מום. If it did, the Kohein would get it for personal use. If not, it was offered as a קרבן.

Oral Law

This week’s Parsha speaks about the various laws connected with the holidays. When Succot is discussed, there is a commandment to take a פרי עץ הדר, a fruit of the citrus tree.

Rabbi Soloveitchik points out that this is a classic example of our מסורת, tradition. The Torah never uses the word, אתרוג, yet, everyone everywhere knows what an Etrog is.

Similarly, I always added תפילין and שחיטה to this list of examples of where we need the Oral Law for it’s explanation.

The word, תפילין, is not found anywhere in the Torah but Jews everywhere know that it refers to two black boxes with straps and specific passages written in parchment.

There are five traditional rules related to the laws of slaughtering. The word, שחיטה is not found in the Torah. This is הלכה למשה מסיני. These are all based on the Oral Law.

We must never minimize the importance of the Rabbis and their role in maintaining the Torah and keeping Judaism alive. Shabbat Shalom

The Role of the Kohein

This week’s Parsha is אמור. The main subject is the special role the Kohanim played in Jewish life.

They were meant to live on a higher level of Kedusha than the rest of the Jewish community. They worked in the Beit Hamikdash and offered sacrifices. They were chosen to bless the nation every day. The Shechina, Divine Presence, passes through the fingers of the Kohein.

The Kohein acted as a doctor in some ways as he was the one who diagnosed the blemish of צרעת, leprosy.

They were given the role of being the educators of the Jewish people. In addition, a disproportionate number of Kohanim served as judges in various courts. They were also chosen to eat holy foods such as תרומה, and sacrifices.

For all of these reasons, the Kohein had special laws of sanctification. He could not come in contact with the dead. He was supposed to be given priority with Aliyot to the Torah, and leading the Benching.

It is a responsibility and privilege to serve עם ישראל as a Kohein.

פורש מן הציבור

The Gemara in מסכת תענית speaks about how each individual must see himself as part of the community. Specifically, the צבור needed to rally together to pray during a drought.

The Gemara goes on to explain that one of the questions we will be asked after we leave this world is whether we did our part in taking care of the needs of the community. This is referred to as פורש מן הציבור.

The Gemara uses this subject to remind us that the next world is truly the עולם של אמת. One cannot fool Hashem and one’s entire life is placed before him.

There are times when it is necessary that we remind ourselves of what is important and what is not. In the end, there is true justice. We are rewarded for our Mitzvot and punished for our sins. Being פורש מן הציבור is one topic that one needs to take seriously.

תשלומים

The Gemara in מסכת הרכות speaks of the subject of תשלומים. This refers to making up a missed Davening.

If one forgot to say Maariv, he can say two שמונה עשרה’s at Shacharit. If one forgot Shacharit, the same for Mincha. If one forgot Mincha, he can say two Shmone Esreis at Maariv, even though Maariv represents the start of a new day.

The Gemara makes a point of the difference between טעה and ביטל. The word טעה implies that he accidentally forgot to daven, he can make it up in the next prayer. However, ביטל refers to intentionally missing Davening. In this case, he may not make up for his error. This is the Halacha of תשלומים.

Decadence

A major topic of both אחרי מות and קדושים is sexual morality. Parshat אחרי מות gives the warning against forbidden relationships, and Parshat קדושים gives the warning.

There is another Pasuk that warns against acting in the ways of מצרים or in the ways of כנען. Rabbi Soloveitchik contends that Egypt was the most technologically advanced country and Canaan the most primitive. The Rambam said that Egypt had reached the peak of decadence. This was evidenced by the fact that men married men and women married women. Isn’t it interesting how there is a connection between technological advancement and decadence? Sounds pretty familiar.

Shabbat- A Taste if the World to Come

Shavua Tov. Rabbi Soloveitchik points out that the Pasuk in קדושים says ואת שבתותי תשמורו, to keep My Shabbats in the plural. There is a שבת עילאי and שבת תתאי, a heavenly Shabbat and earthly Shabbat.

The Rav explains that Shabbat is so lofty that the sin of Adam does not apply on Shabbat. There is no hard labor with no endless uninterrupted work. There is temporarily no fear or worry about making a living, There is no competitiveness and no fear of our mortality. During Shabbat, all of this stop, It is truly a taste of עולם הבא. Hope you had a great Shabbat!

לא תעמוד על דם רעך

This week we read אחרי מות-קדושים in Israel. There are numerous laws in these two Parshas. The Pasuk that sticks out today on יום העצמאות is לא תעמוד על דם רעך, that one may not stand by his brother’s blood.

Rabbi Soloveitchik wrote that both he and other American Jews were guilty of violating this Pasuk during the Holocaust. He felt that they should have done much more.

One of the glaring outstanding characteristics of the State of Israel, is the concern for every Jew all over the world. Israel has become the watchdog for the Jewish people. Israel does not stand by and protects.

The Israeli army is another example of not standing by one’s brother’s blood. There is unbelievable unity. Each soldier looks after his brother regardless of his background.

There are so many reasons why we salute Israel and give thanks to Hashem for this wonderful gift. Caring for one another is one of them. חג עצמאות שמח

יום הזכרון

Today we acknowledge our fallen soldiers and the more than 3,000 victims of Arab terror. It is a very sad day in Israel as the loss is felt by all.

It is at this time that we give recognition to all of those brave fighters who gave their lives so that we have a safe and secure Jewish homeland.

I am always reminded of King David’s lament of King Saul and Jonathan, David’s best friend. This is found in Chapter 23 of Samuel I. Some of the excerpts from this chapter are as follows: “How have the mighty fallen? Saul and Jonathan, beloved and pleasant in their lives, and in their death not parted. They were swifter than eagles, stronger than lions. O daughters of Israel, weep over Saul, who would clothe you in scarlet with finery, who would place golden jewelry upon your clothing. I am distressed over you, my brother Jonathan, you were so pleasant to me. How have the mighty fallen.”

May the memory of our fallen heroes be for a blessing, and may mourning and sadness cease from the House of Israel.

Character Influences-Not Words

Rabbi Soloveitchik contends that the Lithuanian rabbis were not great orators. He said that Rav Chaim Soloveitchik was a great educator but only spoke publicly twice a year.

Rav Elchanan Spector gave the same speech every year for Shabbat Shuva. He would say, “We are foolish and have committed transgressions.” He would then break down and cry uncontrollably. The congregation wept with him. Moshe Rabbeinu was a stutterer. These rabbis were able to influence because of their moral character. People could feel their sincerity.

Some of our greatest rabbis were not great orators. There are moments that an impassioned speech can truly influence. Ezra Hasopher made one of the greatest speeches in history.  He was able to convince Jews to divorce their foreign wives.

Even though Ezra did make a great speech, the effect came because of his righteousness. Words alone are not what influences. It depends on the moral character of the speaker, that affects people.

Character Influences-Not Words

Rabbi Soloveitchik contends that the Lithuanian rabbis were not great orators. He said that Rav Chaim Soloveitchik was a great educator but only spoke publicly twice a year.

Rav Elchanan Spector gave the same speech every year for Shabbat Shuva. He would say, “We are foolish and have committed transgressions.” He would then break down and cry uncontrollably. The congregation wept with him. Moshe Rabbeinu was a stutterer. These rabbis were able to influence because of their moral character. People could feel their sincerity.

Some of our greatest rabbis were not great orators. There are moments that an impassioned speech can truly influence. Ezra Hasopher made one of the greatest speeches in history.  He was able to convince Jews to divorce their foreign wives.

Even though Ezra did make a great speech, the effect came because of his righteousness. Words alone are not what influences. It depends on the moral character of the speaker, that affects people.

Live Humbly in Exile

The Gemara in מסכת תענית on 10b makes a very strong point in our dealings with non-Jews. This is learned from what Yakov told his sons when the seven years of famine began.

He told his sons, “למה תתראו״, which is translated as,”Why should you be afraid?” The Gemara gives a different explanation to say the following: Do not show yourselves that you are filled up-not before Eisav and not before Yishmael.

Eisav and Yishmael do not have food. You should not arouse their jealousy because you have plenty and they have less.

This is an important source for how Jews are supposed to act when living among Gentiles. We are never allowed to flaunt our wealth in order to cause jealousy. We are to live as humble guests if we live outside of Israel. Humility is important everywhere but especially in Chutz L’Aretz.