Ten People-Sanctify G-d

The Mitzva of קידוש ה׳ and חילול ה׳, sanctifying Hashem’s name and not profaning it, was mentioned in פרשת אמור. Rav Elie Munk calls these two Mitzvot, the Bible in miniature as they are such foundational commandments.

We are always meant to act in a way that brings honor to G-d, and not act in a way that makes Him look bad. There are numerous examples of חילול ה׳ that should be pretty obvious.

There are times when we are commanded to violate a Mitzva in order to live, as we are to live by the Mitzvot and not die by the Mitzvot.

The exception to this rule is if there are ten people present when being asked to do something wrong. For example, if someone tells you to eat a ham sandwich or be killed, you eat the sandwich. However, if ten people observe this, you should allow yourself to be killed. Otherwise, you would have violated חילול ה׳.

This is learned from a גזירה שוה, using the word, “תוך” in two different contexts. Regarding Kiddush Hashem, it’s written, ונקדשתי בתוך בני ישראל, and I shall be sanctified “in the midst” of the Jewish people. And regarding the ten evil spies, the Torah says, הבדלו מתוך העדה הרעה הזאת, separate from “the midst” of this evil congregation.

Just like one case speaks of a congregation equaling ten, we apply the same principle regarding Kiddush Hashem.

Nourishment to the Soul

In Parshat Emor, we learn the special prohibition for a Kohein to defile himself by coming in contact with the dead.

A corpse is the highest level of טומאה, known as אבי אבות הטומאה. Rav Elie Munk explains that in essence, this טומאה is caused because the נשמה, the soul has left the body. A body without a soul is impure and requires burial as soon as possible.

The obvious lesson here, emphasizes how obvious it is, the essential role the נשמה plays in every human being. This awareness should make us realize that just as the body requires its nourishment for survival, so does the soul.

One who never gives food for the soul, by feeding it a large dose of spirituality, is a very weak person.

One whose life is filled with Torah and acts of kindness, will be strong. We need to be aware of this and strengthen our souls with the spiritual food of Torah and Mitzvot.

Special Qualities of High Priest

Parshat אמור speaks of the special laws related to the כהן גדול. Aside from the restrictions that apply only to him, regarding who he can marry, and never defiling himself for the dead, there are other lesser known obligations.

The High Priest needed to be outstanding in several areas. The first was נוי, which meant that he had to have a comely appearance. He needed to be handsome. The second was כח, in that he needed to be physically strong. He needed to have עושר, wealth, so that the wealthy would not feel superior to him. He needed to have חכמה and שנים, wisdom and years. He could not be too young in order that he be respected.

It is strange that the כהן גדול had to have all of these qualities and assets, in order to serve. These things would normally make a person haughty and conceited.

This is the very point according to Rav Mann. His worthiness for the job was that he displayed true humility despite having all of these special traits.

This is the goal for all of us. We are to remain humble and realize that all that we have is a gift from Hashem, and is not because of us.

Moving Forward After Tragedy

Rav Mann זצ״ל wrote about Lag B’Omer and the message to be learned from it. He described how Rabbi Akiva had the resolve to continue after the tragedy of losing his 24,000 students.

Despite the tragedy, he recognized that there was no choice but to pick up the pieces and move forward. He would learn the lessons and continue to spread his Torah teachings.

Rabbi Shimon Bar Yochai hid in a cave for twelve years and a thirteenth. He was on the run from the Romans. He turned that difficulty into an opportunity to write the Zohar, revealing the secrets of the Torah.

One of the fathers whose teenage son perished in the Lag B’Omer tragedy in Meron also spoke about dealing with tragedy. He said that there was no point in blaming anyone. This was a decree from Hashem that we must accept. Moving forward means bringing about unity among the Jewish people.

He has been deeply moved by our coming together as a people in such a difficult time.

The lesson here is that we must have the strength to take adversity and tragedy, and convert it into greater unity and a higher level of serving Hashem.

Appreciation and Respect

Shavua Tov-

It is a difficult week ahead as we deal with the horrible tragedy of Lag B’Omer. It is so difficult to understand why such things happen, and especially on Lag B’Omer which represents an end to the plague.

If there is a message that could be helpful, it would be the following that I heard yesterday from Rabbanit Mann, a very saintly lady.

She was speaking about trying to comprehend why the 24,000 students of Rabbi Akiva perished because they did not show respect to one another. She said that respect for another individual can only come when it is preceded by appreciation of that person.

If there is no appreciation for what that individual stands for, there will be no respect.

This was not only true regarding Rabbi Akiva’s students, but this is true of every relationship. Husband and wife will get along and respect one another when they first learn to appreciate what their spouse stands for and accomplishes. The same is true in a parent-child relationship, or just about every relationship.

Respect cannot come if there isn’t appreciation. Wise words from a wise lady.

Moshe Asked for Help

There are four instances in the Torah that we are taught that Moshe Rabbeinu forgot the Halacha and needed to ask Hashem for direction.

The קול התורה of Rav Elie Munk explained that Moshe thought he wasn’t able to be impartial, so he was not able to state the law.

The first instance was the story of the מקלל ה׳, the Blasphemer, who cursed Hashem. Some say he was the son of the Egyptian who raped Shlomit. This was the same Egyptian that was hitting a Jew. Moshe couldn’t be impartial because he killed the father of the מקלל ה׳. He was put to death.

Regarding פסח שני, Moshe thought it was a passing Mitzva and it was not for him to decide.

Regarding the inheritance of בנות צלפחד, Moshe felt that he couldn’t be objective, because צלפחד did not rebel with Korach. This could have clouded his objectivity.

Regarding the מקושש עצים, the one who gathered wood on Shabbat, Moshe forgot the law because he may have been too upset that just two weeks earlier, he taught the laws of Shabbat, and already it’s being violated.

Some say there could have been a fifth time when Pinchas killed Zimri and Kozbi, and Moshe forgot the law. This case was placed in its own separate category.

Even the great ones forget, and should not be ashamed to ask for help.

ערלה

One of the Mitzvot mentioned in קדושים is the Mitzva of ערלה. This refers to the prohibition of eating fruits of a tree during the first three years of their growth.

The interesting aspect of this commandment, is that it is described as הלכה למשה מסיני, given by Hashem to Moshe at Sinai. It seems to be a very clear cut Mitzva.

The answer is that there is a difference between Israel and the Diaspora. In Israel, this law must be followed meticulously. This is why wineries have a Mashgiach on the premises, to be certain there is no ערלה violation.

Outside of Israel, tradition teaches that only known ערלה is forbidden. Therefore, when buying fruit there, one need not ask if it is ערלה fruit or not. It is only when it is known to be definite ערלה, that it is also forbidden in חוץ לארץ. This is what is meant by הלכה למשה מסיני.

Loving Rebuke

Parshat קדושים is filled with a number of ethical laws. One of them teaches that aside from the commandment to love every Jew, we are also commanded not to hate another Jew.

The suggestion of the Torah to avoid these feelings of hatred is to rebuke our fellow Jew if they have wronged us. Whether if we wronged in money matters, or caused bodily harm, or shamed by our friend, when we rebuke and make them aware of what they have done, it will allow these feelings of hatred to subside. It is now up to the other side, to rectify the situation.

What might even be more important about this subject of rebuke, known as תוכחה, is how we learn to accept rebuke.

In פרקי אבות we are told that one of the ways of acquiring the Torah is to be אוהב את התוכחות, to love rebuke. When someone wishes to offer constructive criticism, we should accept it with love, and not get insulted.

A priority for us should be to always improve ourselves. If someone offers us suggestions that can turn us into better people, we should show gratitude for such help, rather than get offended. Obviously, we would rather receive praise than criticism, but we must have the humility to receive such constructive תוכחה.

King Solomon said it best in Mishlei, with the words, “Rebuke a wise man and you gain a friend. Rebuke a fool, and you gain an enemy.”

Mystery of Shaatnez

The Mitzva of Shaatnez which prohibits wearing a garment mixed with wool and linen, is a very mysterious one. It is classified as a חוק, which means that it is not intended that we understand its reason.

It appears that there is emphasis in the Torah to separate various species. Wool represents the animal, and linen grows from the ground. This is somewhat of a superficial explanation.

There are strange stories connected with Shaatnez. One such story told of a plague in a certain town that only killed the non-Jews, but not the Jews. Upon investigation, deaths from the plague was connected with the heavy mixture of wool and linen in the non-Jews’ clothing. The non Shaatnez of the Jews, created an immunity to the plague.

There are also names of negative spiritual forces that could harm with the names גץ or עז. This makes the name שעטנז, a combination of שטן עז, which adds the additional force of Satan.

This explains why Shaatnez free clothes are a protection from evil. It also explains why there is a tradition that the letters שעטנז גץ, are the seven letters in the Torah that have תגין, or crowns.

So we see that Shaatnez is indeed a mysterious Mitzva.

Upper Floor in Lod

Many are familiar with the concept of יהרג ואל יעבור, that one should allow himself to be killed rather than violate the Mitzva. These apply only in three cases: idol worship, murder, and immorality.

We also learn from the Parsha, וחי בהם, that we are to live according to the Torah, and not die. In this case, if we are threatened with death for lesser violations, we violate the Torah and live.

It appears that this separation between the situation where we give our lives and die על קידוש ה׳, for the sanctification of Hashem’s name, and violate and live, was not written in the Torah.

The Gemara tells us that this was discussed and voted on by the Rabbis. There are several cases mentioned where the Rabbis got together in the Aliya, upper floor of a building to discuss matters. Here, this important vote and decision was reached at the house of Nitza in the city of Lod.

The Rabbis fulfilled a crucial role in maintaining Jewish life and insuring the continued existence and strengthening of the Jewish people.

Their Chukim and Our Chukim

Shavua Tov. We have in אחרי-מות two commandments side by side. One is a negative commandment, and the other, positive.

The negative warns us against following the חוקות הגוי, the lifestyle of the non-Jew. They are living in a way that is far from holy.

The positive Mitzva that follows, tells us ושמרתם את חוקותי, that we shall observe Hashem’s חוקים. These laws are not logical. They include the prohibition against eating pig, wearing Shaatnez, a mixture of wool and linen, the rules regarding a leper, the Red Heifer, the scapegoat, etc.

The Yeitzer Hara gives us a hard time with these laws, and tries to incite us to violate them.

We must separate between their חוקים and our חוקים. We must observe the logical and the less logical. All are from Hashem, and we must view them as גזירת המלך, the decrees of the King.

עת רצון

This week, we have another double Parsha of אחרי מות-קדושים. The first part of אחרי מות deals with the laws and procedures for Yom Kippur.

Rabbi Elie Munk in קול התורה, connects Yom Kippur, with the term, עת רצון, a time of willingness. This means that Hashem set aside this particular day where He is open and willing to hear His people’s requests for forgiveness and atonement.

We must learn that timing is everything. We have certain auspicious times of year like the month of Adar, which is a month of joy. And we have the month of Av, designated for mourning for our Temple. It is not considered a lucky month by any means.

If one needed a medical procedure to be done, Adar would be a good time. If one had a court scheduled for Av, he should try to delay it.

This concept of עת רצון, is certainly true in relationships as well. Husbands and wives need to learn the proper time to bring up a subject. And they certainly need to learn the proper time when keeping quiet is the best course of action, (especially husbands!). This is extremely important in disciplining our children. We have to find the right time and the right way to get our message across where it will sink in.

Perhaps עת רצון might just be a way of telling us to use tact. But it is more than that. It teaches us to learn patience and discipline,to consider the effectiveness of our words and intentions.

Family Purity

Parshat מצורע is the source for the laws of טהרת המשפחה, Family Purity. Specifically, the Torah defines the separation that must take place between husband and wife each month during the wife’s menstrual period.

The question that is often asked, is why the Rabbis extended this period of separation from seven days to twelve days. Technically, the Torah law dictates only a seven day separation for Nidda, menstrual blood.

The answer to this question comes from the word, “תשוקה” meaning passion. The Rabbis realized that the increased number of days of separation would create greater anticipation and excitement for the time when husband and wife are reunited.

If the laws are followed meticulously, this reunion between husband and wife becomes a monthly “honeymoon.” The system clearly works and strengthens the bond and love between husband and wife. Many non-Jews have marveled at the wisdom and effectiveness of these laws.

There are times when the relationship is Platonic, when husband and wife are best friends. And there are other times when their love is expressed in a physical, passionate, and holy manner.

Guard Your Tongue

The severity of the צרעת, leprosy, is because it is associated with the sin of לשון הרע. There are other possible transgressions that can cause leprosy, but improper speech is the main one.

There is a seven day process of atonement, once the individual is ruled cure by the Kohein. Two birds are taken as sacrifices. One is slaughtered, and the other bird has its feet dipped in blood, and is then sent away. If that bird that is sent away, returns, it is a sign that the healed leper has not done a sincere repentance.

It seems that the theme of Parahat מצורע is the emphasis on watching what we say. Negative words can destroy a person, and take away all his dreams and hopes. The power of evil speech is very great, and its damage is immeasurable.

This is also the reason for quarantine for the leper. He created divisiveness with his speech, so he is divided in quarantine until he is cured. He can remain in that state for several, weeks, months, or years.

Clearly, it is incumbent upon all of us, to guard our tongues. This is a Mitzva that needs constant attention, and also one where there is room for improvement for all of us.

טמא טמא

There are three types of טומאה that involves quarantine. There is the טומאה of coming in contact with the dead, called טמא מת. One who has this level, must stay out of one of the camps of Israel.

The second type is טומאת זב, that is equivalent to gonorrhea in men, and an extended flow of blood for a woman. For this טומאה, they needed to be outside two camps.

The third type is צרעת, or leprosy, and the quarantine is outside all three camps. This is considered most severe because it is connected with לשון הרע.

There were actually three different boundaries in Jerusalem when the Temple stood, that is equivalent to these three boundaries. Two were in the Temple, and the third, Jerusalem inside its walls.

The Torah tells us that the leper would warn anyone coming close to him, by shouting, טמא טמא. The first time he announced he was טמא so that nobody would touch him. And the second טמא was to ask people to pray for his recovery.

The Gemara says that this is the source for putting tomb stones on graves. They serve as a warning to others, to be careful not to get defiled.

Kohein Diagnoses

The role of diagnosing the leper was limited to the כהן. He takes precedence over a great תלמיד חכם. Rabbi Elazar Abuchatzeira זצ”ל wrote that this was meant to create a relationship of הכרת הטוב.

When one is escorted by a כהן, who sees him through the ordeal of leprosy, a bond is developed between the two. The healed leper will want to show his gratitude to the כהן who helped him. He will choose to give him his תרומה and other gifts as a sign of appreciation.

There is also a term called “שימוש”, which means that the כהן is trained by older כהנים how to diagnose. This is not something that can be learned on the internet or from a book. It is taught from generation to generation so that the specific כהן basis his decision on what he saw and learned from his mentor. This was limited only to the כהן.

Despite our advanced technology, there is no substitute to a תלמיד learning from his Rebbe directly.

Double Impurity for a Girl

Shavua Tov. One of the more difficult parts of today’s Parsha, is trying to explain why a woman who gives birth to a girl, is in a state of impurity, twice as long as when she gives birth to a boy.

Rabbi Elie Munk brings a questionable source that says that the fetus for a male has all its body parts at forty days, while for a female, it takes eighty days.

The Gemara in מסכת נידה tells the story that the students of the great רבי שמעון בר יוחאי, asked this very question. The Rashbi’s reply was that a woman after childbirth, is in a state of confusion and sadness. She often vows never to go through such a painful experience as giving birth. However, the joy that is experienced at the baby’s Brit Milah, makes her forget all of her pain.

The birth of a girl has no such ceremony, and, therefore, takes double the time to appreciate the miracle of birth.

Parenting

Parshat תזריע discusses the process of purification for a woman after childbirth. After giving birth to a child, the new mother goes through a period of adjustment to her role as primary care giver to her new baby.

Rabbi Elie Munk writes that the focus in studying this Parsha, is to marvel at the incredible works of G-d. The miracle of childbirth and the partnership in creating a new child between parents and G-d, is the way it was planned for the world to continue.

The huge responsibility of parenting is never something to be taken lightly. The connection between the end of last week’s Parsha and its discussion of Kashrut, and giving birth, is to tell us that the food we feed our kids, has an influence on their חינוך, education. Our Rabbis say that putting unclean and impure food into our bodies, affects the ability to think in a pure manner.

Parents are meant to focus on this immense responsibility of parenting even before the child is conceived. They should pray that Hashem will give them a G-d fearing child eager to do Mitzvot, who will carry the torch of Judaism and Jewish values on to the next generation.

It is likely that the separation that the new mother goes through after childbirth is for her to ready herself for her secondary role of being the child’s primary teacher. Children learn the most by watching their parents and how they interact with the world. This role of educating by example continues throughout life.

Parshat תזריע might very well be the Parsha for ALL parents to take a step back and realize the enormity of their role as parents. Shabbat Shalom

Spirituality of Eretz Yisrael

In this coming week’s Parshiot of תזריע-מצורע, the theme is clearly, purification. It speaks of the woman who has given birth, the leper, and the זב and זבה. Each had to go through a process of purification in order to be reinstated as part of the community, that included quarantine, soul searching, and the offering of sacrifices.

When the Torah described potential leprous sightings on the walls of one’s home, the section begins with the words, כי תבואו אל הארץ, “when you enter the Land.”

Rabbi Elie Munk in קול התורה, explains that the entrance into the Land represents the real possibility of attaining spiritual perfection unattainable anywhere else in the world. Therefore, there needed to be a serious cleansing of the impurities left by the כנעני and other decadent societies.

A message of Yom Ha’atzmaut that is often forgotten is that living in Israel provides a Jew with the greatest potential of getting closer to Hashem and growing spiritually.

If the שכינה, Divine Presence, rests in Israel, wouldn’t want to be in a place where he can feel G-D’s Presence. If there is no Torah like the Torah of Eretz Yisrael, wouldn’t want to study in the holiest environment? And if there are more Mitzvot that can be observed in Israel than in the Diaspora, wouldn’t one want to be in the place where he can observe the most Mitzvot?

Yom Haatzmaut that we celebrate tonight and tomorrow should also be viewed as a day of appreciation to G-d for establishing a Jewish State where these spiritual pursuits can now be realized.

It is my hope and prayer that all Jews who are sincere and devoted in their service of Hashem, will open their eyes and realize that they need to be living in the place where this devotion can be elevated. Chag Sameach!

Separating from Impurity

There is a reference to laws concerning purity and impurity at the end of שמיני and in this coming week’s Parshiot of תזריע-מצורע.

Among the less mentioned points is a reference to the laws of Family Purity. A couple who observe these laws meticulously, are careful to separate even before the onset of menstrual blood. They do this to be certain there isn’t even an accidental violation of Nidda laws.

This is learned from the words, להבדיל בין הטמא ובין הטהור, “to separate between the pure and the impure.”

There are two rewards for taking such care. The first is that a couple will be blessed with בנים זכרים, male children. And the second reward is that these sons will grow to be learned enough להורות, to teach. In another Pasuk it says להבדיל ולהורות, to separate and to teach, which is the reason for this derivation.

There is even another סגולה mentioned in relation with להבדיל בין הטמא, to separate between the unclean. It is taken to refer to Havdalla on Saturday night. If one makes it on wine, he will also be blessed with בנים זכרים.

Whether one is into “Segulot” or not, it is very important to take the laws of Family Purity as well as other laws, very seriously.