Wine

We learn from the incident of Nadav and Avihu a great deal about the consumption of wine. The standard explanation as to why they died, is because they entered the Holy of Holies intoxicated.

We know this because Aharon is commanded immediately after the tragedy this particular Halacha about not entering the קודש קדשים as שתויי יין, having drunk wine.

This is also the reason why Kohanim do not Duchan at Mincha every day. The assumption is that they may have drunk wine at lunch. This is why there is Duchaning, ברכת כהנים, on a fast day, as there is no lunch.

It is interesting that wine plays a dual role. On the one hand, wine is used in all religious ceremonies: Kiddush, weddings, Brit, פדיון הבן, etc. And yet, the Rabbis were very aware how wine was the vehicle to sinning and even intermarriage. They made special rules about not even allowing a Gentile to touch our wine.

This is but another proof where we see how there are two sides to each situation. The internet is another example. On the one hand, so much Torah is readily available. But on the other hand there is a great amount of impurity there as well. We need to learn how to make the right choices. Moderation is generally a good way to go-especially when talking about wine.

Highs and Lows

It is never a coincidence how the Parsha of the week coincides with current events. The first of Nissan started out as a glorious day. The Mishkan was dedicated and the people were thrilled to witness a fire coming from the sky, consuming their קרבן. In particular, אלישבע בת עמינדב, had great Nachat. Her husband, Aharon, was inaugurated as כהן גדול, her four sons served as כהנים, and her brother in-law, Moshe, was prophet and king.

The great joy turned to tragedy with the incident of Nadav and Avihu. Their sudden passing, was a shock to the entire nation, and the celebrations turned to mourning.

This coming week, we will experience the reverse situation. Yom Hazikaron, where we remember our fallen heroes, is a very intense and solemn day for Israel. Everyone knows someone who fell defending our homeland, even if not related to them.

When this day ends on Wednesday evening, our emotions change into great happiness as we acknowledge the miracle of the State of Israel. This is the way of life. There is a time to mourn and a time to rejoice. Only as Jews, we feel this more intensely.

The Role of the Rabbis

Shavua Tov-

Rabbi Elazar Abuchatzeira זצ״ל, commented on the first Pasuk of today’s Parsha. We are told that Hashem called Moshe and Aharon and the elders of Israel. Why was it necessary to also call the elders of Israel?

The Rav brought a Midrash in the name of Rabbi Akiva that says that עם ישראל are compared to a bird. Just as a bird cannot fly without wings, so, too, the Jewish people are helpless without the Rabbis. This instance is but one of many where Hashem gives honor to the זקנים, elders.

This shows the importance of אמונת חכמים, and having rabbis in our lives that we consult before making major decisions. A Jew who never consults a rabbi about anything, is leaving out a major component of Judaism.

The question that creates conflict in various circles, is the fallibility of even ancient rabbis. Many believe that there was no subject that they were not knowledgeable about. To even imply that they didn’t know about matters of science and astronomy, would make such a person a heretic.

Others believe that there were certain assumptions in these areas that have proven to be false, and it does not diminish from the greatness of our sages. Rabbi Slifkin uses putting terminally ill patients on life support as an example of something that could not have been known in earlier generations.

Regardless of one’s particular viewpoint, one must never minimize the importance of having rabbis play a role in our day to day lives.

Standing in Silence

Today is Yom Hashoa, Holocaust Remembrance Day. At 10:00, we will have a צפירה, a siren where we will stand at attention to remember those who perished in the Holocaust.

We will have two more sirens next week on יום הזכרון, when we remember our fallen soldiers and others who were victims of terrorism.

In some circles, there is opposition to these moments of silence, and see this as a violation of the Pasuk, לא תלכו בחוקות הגוים, that we should not follow non-Jewish practices.

Rabbi Natan Slifkin addressed this claim in two ways. First, he felt that there is a reference to standing silently during a tragedy from Aharon in this week’s Parsha. The Torah says, וידם אהרון, that Aharon stood in silence when he learned that his sons Nadav and Avihu, had passed away.

The second explanation is that the origin of a moment of silence, does not follow under the category of חוקות הגוי. This is because, this prohibition is related to matters connected with עבודה זרה. Showing respect for the dead by standing in silence, has no connection to idol worship, according to Rabbi Slifkin.

There are those who recite תהילים during the time of the siren, in order to cover themselves.

Personally, I believe these sirens and moments of silence, are a very nice gesture and a time of reflection on what these losses represent. These sirens make Israel very special in that everyone is forced to recognize the sacrifices made so that we would have the benefit of a Jewish State.

Keep the Fire Burning

One of the fascinating facts related to the Beit Hamikdash is the fire on the מזבח, the altar. The Torah speaks of an אש תמיד, a permanent fire, that must be burning at all times.

The miraculous aspect of this Mitzva is that no weather condition was able to extinguish the altar’s fire. And in addition to that, the smoke went straight up to Heaven in a pillar that was not moved by strong winds. On a practical level, there needed to be a huge amount of wood constantly available to keep the fire burning.

The spiritual message is that we as individuals must keep our own fire burning. We must keep ourselves motivated and enthusiastic in our observance of Mitzvot. We must maintain the same idealism of our youth as we grow older. The time for complacency is in the next world. While we are here, we must keep the fire burning!

Yearning of Soul

The Ramchal, Rav Moshe Chaim Luzzatto, discusses the conflict of man between his body and soul. The body longs for the physical, and the soul, the spiritual.

What is unique to all human beings is that they were created בצלם אלוקים, in the image of G-d. This is a clear reference to the soul placed in every individual. As a result of this soul possessing an aspect of the Divine, there is a natural yearning for the soul to attach itself to G-d.

This attachment for the Jew, comes with the observance of the 613 Mitzvot. For the Gentile, he only needs to observe the Seven Noachide Laws to achieve this connection of righteousness. This means that every human being has an innate longing to be attached to G-d, each one according to his level. This connection brings a person to spiritual joy, which is lasting and permanent. Physical pleasure of the body is momentary and fleeting.

If the words of the Ramchal are true, it is not difficult to understand why the world is messed up. Instead of connecting to G-d, the masses are seeking substitute beliefs, that will only lead to futility.

If it is happiness that people are looking for, it cannot be found if Hashem is removed from the equation.

Choosing Good Over Evil

In the Ramchal’s book, דרךה׳, The Way of G-d, he speaks of the importance of acknowledging and accepting G-d’s Kingship by reciting the words שמע ישראל ה׳ אלוקינו ה׳ אחד.

The reason why this is so important is because when Hashem’s authority is confessed by all mankind, every type of good and prosperity exists in the world. Blessings are increased, and the world abides in peace.

The Ramchal goes on to say that when servants rebel, and do not subjugate themselves to G-d and recognize His Authority, then good is lacking, darkness prevails, and evil dominates.

This expresses in a nutshell, why the world is in such a bad state. Serious problems will continue to exist when man believes that his rules and assessment of right and wrong, overrules G-d’s rules. The world is given over to Evil rather than Good. It is sad that something so basic and fundamental, is rejected by the masses.

Ayin Hara

The question of Ayin Hara, the evil eye, is a perfect example of a case where it is overly simplistic to dismiss as nonsense. Too much has been written in commentaries on the Torah, and Talmud, and traditional works until today, that would force our intellectual honesty, to give it a serious look.

Some opinions say that עין הרע only has strength if one gives it power. Others say that it is not possible for the eyes to have the ability to do harm. And still others attribute this to foolish superstitions.

All of these opinions are just too simplistic. There are too many instances where it is clear that one’s jealousy and envy of another person has the potential to do harm. There are even cases in the Gemara about the need to build a partition between fields so that one neighbor will not damage the other with his Ayin Hara.

On the other hand, people take the עין הרע to ridiculous extremes. It is difficult to accept that amulets or red threads can ward off Ayin Hara. It is also foolishness to blame every failure or disappointment on עין הרע.

We must look for some intermediary common ground in dealing with this subject as well. Nothing is simple, but we must continue to search for what is right in Hashem’s eyes. Sefirat Haomer: Yesterday was seven.

Choosing the Right Path

Shavua Tov. The Ramchal says that the study of Talmud is an exercise in the pursuit of truth. As such, it is incumbent upon every G-d fearing Jew to ponder what is the correct path to follow.

I have been reading a book by Rabbi Dr. Natan Slifkin titled “Rational vs. Mysticism.” Rabbi Slifkin raises numerous questions that many would prefer would disappear. He tries to point out that we need to be intellectual honest enough to point out that taking one particular viewpoint has its flaws.

On the one hand, there are problematic Midrashim such as Rabbi Yochanan turning a disrespectful student into a pile of bones. Is this to be taken literally or is it an allegory?

Do we assume that Chazal, our great sages knew everything, including matters of science? If that’s the case, could they have known about prolonging a person’s life by putting them on life support?

But on the other hand, there are so many inexplicable supernatural events to this day, of people recovering from illnesses where doctors have given up hope?

It appears that our search for truth requires that we find a balance between these two schools of thought. In essence, the real answers come from Hashem. If we sincerely seek Him out, he will guide us on the proper path.

Song of Songs

Pesach is very much connected with the גאולה, Redemption. Just as we were redeemed from Egypt in the month of Nissan, our future Redemption will also take place in Nissan.

For this reason, it is the Minhag among Ashkenazi Jews, to read שיר השירים, Song of Songs, on Pesach.

It was Rabbi Akiva who convinced the other Tannaim of the specialness of this work by King Solomon, that he called it, קודש הקדשים, the holy of holies of the books of Tanach.

The analogy is made between the true love of a man and his wife, and Hashem and the Jewish people. The loving relationship between a husband and wife, based on mutual values, love of G-d and the Torah, is intended to be the highest connection between two individuals.

Similarly, the special bond between Hashem and the Jewish people, is loftier than any other nation on earth. The ultimate connection will take place when Mashiach comes and all the earth acknowledges Hashem as the One and only true G-d.

Sefirat Haomer: Yesterday was four. Shabbat Shalom and Chag Sameach.

Asking Questions

Pesach is the holiday where asking questions is encouraged. The focus of the Seder is the מה נשתנה, and we encourage our children to ask as many questions as possible.

Yet, the issue of asking questions among religious, G-d fearing Jews, is a matter of great controversy. This is another area of difference between the rationalists and traditionalists. Both believe in אמונת חכמים, having faith in the authority of the Rabbis. The issue is to what extent are we allowed to question.

Specifically, the subject of potential fallibility in matters of science and astronomy, has very differing views.

The rationalists have no problem in assuming that some of the ideas held by great rabbis in previous generations, have proven to be incorrect. The traditionalists would view such opinions as bordering on heresy. An example would be preconceived notions as to the movement of the sun each day, where even the great Rabbi Yehuda Hanassi is alleged to have acknowledged that the Gentiles were more correct about astronomy.

Rationalists like the Rambam felt that seeking truth by questioning, was a healthy method of understanding Hashem’s universe.

Traditionalists felt that such exploration might cause one to lose his faith. Following the “Rebbe” and trusting his guidance would always set us on the right path.

We ask questions on Pesach. But perhaps these questions are meant for everyone, or maybe just for the children.

Yesterday was three with ספירת העומר.

Valley of Dry Bones

This year we will not read the Haftarah regarding the Valley of Dry Bones from the Book of Yechezkel. This is because we do not have a Shabbat Chol Hamoed. This is also why Ashkenazim will read שיר השירים on the seventh day of Pesach.

This is a perfect example of the way the rationalists verses the traditionalists view this amazing prophecy.

When the prophet describes the bones miraculously transforming into human beings, it can be viewed as a vision of the resurrection of the dead in the future.

The rationalists will see this as allegory or a dream. The traditionalists will view this as an absolute description of what will take place in the future.

This division in outlook has been going on for thousands of years. To this day, some are dogmatic in maintaining these views. It seems to me that we need to find some common ground and meet somewhere in the middle between these two viewpoints.

Sefirat Haomer: Yesterday was two.

Believing in Miracles

A major topic of the Pesach holiday is the idea of miracles. We celebrate the miracle of the Ten Plagues as well as the splitting of the Red Sea on the seventh day of Pesach.

There are two schools of thought regarding miracles. The Rambam was very much a rationalist. He downplayed the supernatural aspect of these events and attributed much of what occurred to nature. He was also concerned that even if they were outstanding events, over time people would downplay these events and attribute them to nature or sorcery.

Other scholars viewed these miracles as the Hand of G-d. Rav Yehuda Halevi reasoned that since even the Gentile world acknowledges these events, they must be true.

These two views also reflect the two schools of thought today regarding amulets, Segulas, and visiting graves of Tzaddikim. The rationalists will not put much importance to any of this. While the other viewpoint, sometimes referred to as the mystics, do believe in such Segulot as being authentic.

I will be sending out my Divrei Torah in the evening to remind everyone about Sefirat Haomer that we began last night.

חול המועד

We are now beginning the phase of the holiday known as חול המועד. The tractate in the Talmud that deals with these laws is known as מועד קטן, or the small festival.

It is interesting that the Minhag of Eretz Yisrael, is not to put on Tefillin during Chol HAmoed, but in Chutz L’Aretz, Tefillin is worn.

The reason for this is that most people work on חול המועד outside of Israel. For them, it is more חול, profane, than מועד, festive. In Israel, most work places are closed.

Despite this being true, our physical presence in Eretz Yisrael, lends itself to more holiness than in חוץ לארץ.

This is one of the explanations as to why there is a two day Yom Tov outside of Israel. It takes them two days to achieve the holiness we achieve in one day here in Israel.

Body and Soul

Moadim Lesimcha. Tonight we begin counting ספירת העומר.

The book, דרך ה׳, by the Ramchal, speaks of the struggle between the body and soul, the גוף and נשמה.

The body is purely physical, and longs for gaining physical pleasures. The soul is inherently holy, and gets its nourishment from spiritual matters. It is not interested in anything mundane. It is restricted by being placed in a human body.

The goal of every Jew is to give dominion to the soul, and to learn to minimize man’s physical tendencies.

We accomplish this as we devote our lives to Torah and Mitzvot. This brings us an inner joy that is far greater than fleeting, momentary, physical pleasures.

Hashem gives us special holidays like Pesach, where we get a heavy dose of Kedusha, after a long, dark, Corona filled winter.

Let us hope the next week will be one of great elevation for ourselves and all of כלל ישראל.

זריזות

This week we read פרשת צו which coincides with Shabbat Hagadol. The interpretation of the word, “צו” would usually mean, “to command.”

However, the Rabbis explain that the word צו, refers to the concept of זריזות, alacrity. It describes the manner in which we are to observe the Mitzvot.

This is meant that we fulfill our obligations with swiftness and enthusiasm. We are meant to be active rather than passive.

The מסילת ישרים speaks of two initial levels of observance. One is זהירות, being cautious, and the other is זריזות. The first applies to taking great care that we not transgress a negative commandment. The זריזות refers to the way that we approach positive commandments with eagerness and excitement.

This should also be our approach to the numerous Pesach Mitzvot. We should view the coming Chag with joy and excitement. We should feel fortunate that we will be conducting our Seder with all of its details, especially after we experienced such a difficult year.

Our זריזות in serving Hashem should begin this Pesach and carry us throughout the year.

חטאת-אשם

The fifth chapter of ויקרא deals with the subject of the קרבן אשם, known as the guilt offering. We contrast this קרבן with the קרבן חטאת, sin offering.

Both of these sacrifices are offered for an inadvertent transgression, known as the שוגג. However, the חטאת involves transgressions that are very severe, in the sense that that if these were violated intentionally, they would carry the death penalty or כרת, excision.

The אשם is a little more flexible in that the donor contributes according to what he can afford. It begins with the sheep family, and then goes to turtle doves, and even a meal offering for the poor.

The Torah lists examples of violations that require the offering of a קרבן אשם. Withholding testimony, being unaware of having come in contact with something טמא, an unfulfilled oath, and trespassing that which was sanctified, are examples of the אשם requirement.

The Torah adds other אשם situations when he denies having stolen an object, and it is found in his possession. Similarly, a false oath requires the אשם.

The important factor to be aware of is that one is able to achieve complete atonement and forgiveness in situations where he let his יצר הרע get the better of him. There’s always room for תשובה!0

Hardships for our Benefit

There is a story in חובות הלבבות, Duties of the Heart, that is very appropriate to the Pesach season.

There was a philanthropist who did two separate acts of Chesed. The first case involved taking on an abandoned baby. This baby was cared for until he reached adulthood and was able to manage on his own.

The second case involved the philanthropist paying to free a Jew in prison, who was wrongly accused. He was horribly abused by his captors. He was rehabilitated by this kind Jew for a few years, until he fully recovered from his ordeal.

The חובות הלבבות writes that the freed captive was able to show far more gratitude and appreciation than the abandoned baby. The baby never really had to face real hardship. He was grateful that a stranger took him in and raised him for many years.

But the freed prisoner was far more appreciative even though his care was much shorter. He tasted real suffering which allowed his freedom to be that much more sweeter.

The slavery in Egypt was necessary to appreciate our freedom. Similarly, we believe that we grow from the difficulties we go through. And it is likely that Hashem sends challenges our way to mold us into better and more productive human beings.

אשר נשיא יחטא

It is always interesting to find a connection between the Parsha and current events. Although ויקרא dealt primarily with the sacrifices, there is one very striking Pasuk worth mentioning.

Numerous types of sins are mentioned with the appropriate method of atonement. There are times when a חטאת, a sin offering is in order. Other times, the אשם, guilt offering is offered. The Parsha also speaks of inadvertent sinners such as the Kohein or even the entire community.

In other instances it speaks of, “if” one will sin. But when speaking of the נשיא, the head of a tribe, who was a political figure, the Torah says, אשר נשיא יחטא, “when” the נשיא shall sin.

When it comes to the man in a position of power, his eventual sin is viewed as inevitable. The first letter of the words, אשר נשיא יחטא, spell, “אני”, describing selfishness. Somehow people in high positions feel that they have everything coming to them. Whether it is taking money not due to them, or getting involved inappropriately with forbidden women, they have their own set of rules.

It is certainly a timely message as we are about to vote in another election. A great influence as to who we vote for has to do with the one who is most honest and least corruptible.

No Fish Sacrifices

Rav Shlomo Mann זצ״ל, asked why we do not offer fish as a קרבן. We offer animals and fowl, but never fish.

The answer is based on a Midrash that says that Eve, in the Garden of Eden, not only shared the forbidden fruit with Adam, but she insisted that all animals and birds, also partake of this fruit.

The קרבנות were meant to be an atonement for the sin of partaking of the Tree of Knowledge.

The fish did not take part in this sin, so they were not in need of atonement.

This is also connected to the custom of eating fish on Shabbat. The fish were protected from עין הרע, as they were covered by the water. The water is symbolic of Torah. As long as we are immersed in Torah, we are equally protected from sin.