High Priest Garments Atone

The positioning of the holy garments of the Kohanim, to the sacrifices, was to teach that just as קרבנות atone for sins, so, too, do the בגדי כהונה, the priestly garments.

Each of the eight items worn by the Kohein Hagadol, were meant for a specific sin. This is all based on the Talmud in מסכת זבחים.

The כתונת, or robe, was to atone for bloodshed, as was hinted to when Yosef’s brothers dipped his כתונת פסים, coat of many colors was dipped in blood. The מכנסי בד, or pants, were to atone for sins related to forbidden sexual behavior. The מצנפת, or hat, atoned for haughtiness and arrogance. The אבנט was a kind of belt, or girdle. It was to atone for הרהור הלב, bad, sinful thoughts. The חושן, or breastplate, atoned for דינים, harsh judgement. The אפוד, which was a kind of apron, atoned for עבודה זרה, idol worship. The מעיל, was another type of apron that atoned for evil speech, לשון הרע. And the ציץ, the headband that said, קודש לה׳, atoned for brazenness.

It was said that brazen individuals with no shame, would be changed dramatically, just by looking at the ציץ. It is understandable that Alexander the Great was moved so greatly, just by seeing Shimon Hatzaddik in his eight priestly garments. It motivated him to treat the Jews well, and be admired by Jews for generations.

This is why so many Jews still use the name Alexander to this very day.

Rashi’s Dilemma

Rashi uses strange language in describing how the special apron, known as אפוד, was to be made for the Kohein Gadol.

He writes, לבי אומר לי, “my heart tells me,” that it was to be made with a criss cross on his back, as with the type of apron worn by women of nobility as they rode on their horses.

This very strange wording is based on an incident that happened to Rashi personally.

He was once traveling on the road and saw the wife of a minister riding past him. At first, Rashi was disturbed that he was forced to witness what he believed to be an immodest sight.

After, he realized that Hashem was answering his question as to how the כהן גדול’s Eiphod, was meant to be worn. When he saw the back of noblewoman ride by, he had his answer. This was why he used the language, לבי אומר לי.

Equality for all Students

Regarding the lighting of the Menorah, the Torah says, יערוך אותו אהרון, that Aharon, or the Kohein Gadol, would set up the candles.

In somewhat miraculous fashion, the same amount of oil was used for the Menorah all year around. This means that it did not make a difference if it was the short nights of summer or the long nights of winter. The same amount of oil was placed in the Menorah, every day of the year.

Rabbi Twerski takes this idea into the world of Chinuch, Jewish education. He writes that it is of vital importance for the Rebbe to show equality to all students. He must avoid focusing his lessons only on the bright students, and find a way to involve and motivate all of his students.

This idea is backed up by real life experiences. Rabbi Twerski had to deal with drug addicts who were former Yeshiva students. They claimed that classes were boring because the teacher only paid attention to the smart kids.

They felt frustrated and unloved, and looked for other ways to feel good or numb their pain. The equal amounts of oil was to teach this lesson of equality in education. The potential danger in not recognizing this, can have long term harmful effects.

Mitzvot Give Light

Parshat תצוה begins with the commandment to take pure olive oil to be used for the lighting of the Menorah.

The Torah uses the words, ויקחו אליך, that you should take for yourselves. It would have been more correct to say that we are to “give” the שמן זית to the Temple, for the use of the Menorah.

The message here is that the light is really not for Hashem, but for us. Hashem is light, as His essence is purity and holiness, as symbolized by the light. But the light is really for us so that we are enlightened and elevated. Darkness is the absence of light and represents evil and corruption.

We are to remember the expression, כי נר מצוה ותורה, that the candle is a Mitzva, and the Torah is light. The light that we are to receive, comes by way of doing Mitzvot.

Mitzvot benefit man. Whether it is the light of Shabbat, which is a taste of the World to Come, or the specialness of the Pesach Seder, and the holidays, these observances bring light to our homes.

This is why we are told to “take” the olive oil. We are to benefit from that light as we observe Mitzvot, and our very lives are illuminated.

No Cult

The message of this week’s Parsha, תצוה, is to avoid cultism. This is the only Parsha from the beginning of שמות until the end of the Torah that Moshe’s name is not mentioned.

He asked for his name to be removed from the Torah if Hashem would not forgive the Jewish people for the sin of the Golden Calf.

This Parsha usually coincides with Moshe’s birthday on the seventh of Adar. His name does not appear in the Pesach Haggadah, either.

Rabbi Twerski wrote that the reason for this was to prevent the people from deifying Moshe. He was not to be worshipped.

People that are drawn into cults are people of low self esteem. They tend to be most vulnerable to cultism. They can easily elevate people to godhood.

The עירב רב, mixed multitude were similar to a cult. They instigated the sin of the Golden Calf by saying, אלה אלוקיך ישראל, “This is YOUR god, Israel.” The people were weak and succumbed to the עירב רב.

The Torah recognized this vulnerability, and was careful with Moshe Rabbeinu. Jews were meant to honor their leader, not worship him.

The Menorah and the Shulchan

In פרשת תרומה we learn of the construction of the שלחן and לחם הפנים, the Table and Show Bread placed on the northern side of the אהל מועד, Tent of Meeting, as well as the מנורה, placed on the southern side.

The שלחן and מנורה have two distinct messages. The Table represents man’s physical and material needs. This is like the expression, “putting bread on the table.” The Menorah represents the spiritual. Light represents goodness and holiness and the elevation of the soul.

When a baby is born, for many years, all it knows is having its physical needs met and as soon as possible. As the baby grows into a child and gains intelligence, it is the duty of his parents to begin teaching him about right and wrong, and sharing. Ideally, the child will learn to feel a sense of satisfaction when he does something nice for his parents or siblings.

As adulthood approaches, the hope is that there is a good blend of the physical and the spiritual.

Unfortunately, there are many adults that never get past the infant stage of constantly wanting their physical needs met. They may be very intellectual on one level, but self gratification remains their reason for living.

The Tzaddik, on the other hand, becomes almost an entirely spiritual being. His essence is doing acts of kindness, and he achieves contentment by feeling Hashem close to him. The material world is of little interest to him.

The lessons of the שלחן and מנורה is to attempt to achieve a balance between the physical and material world. Torah observance turns even the physical into the spiritual. This takes place when an individual elevates even mundane activities, as a means of serving G-d. And this is the key to bringing purpose and meaning into our lives.

Seize the Moment

There is Midrash that says that almost immediately after the Jewish people told Moshe, נעשה ונשמע, we will do and we will hear, they were given instructions to build the Mishkan.

There is a definite connection between the two events. There was a kind of inertia and enthusiasm that came with the acceptance of the Mitzvot. The end of the section on the Mishkan, ends with the words, וכן תעשו, and so they did it.

Too often it happens that we get inspired and motivated about a particular cause, and if we don’t act on it immediately, we lose our enthusiasm and forget about the idea.

The lesson here is not to delay when we see before us something needed to be done. Shlomo Hamelech tells us to, “Exploit the enthusiasm of the moment.”

There is a story told about one of the wealthy Rothschild’s who was approached by a very poor and needy individual. Lord Rothschild was very sorry for this person’s plight. He took off his gold watch and was ready to give it to him. The poor man said he was willing to meet Rothschild the next day, as it wasn’t such an emergency that he had to take his watch. Rothschild said that if he didn’t give the watch right then and there, he might lose his enthusiasm and change his mind.

It is never good to procrastinate and when a noble cause or good deed comes our way, we must act without delay. The נעשה ונשמע led to the construction of the Holy Mishkan.

The כרובים

The כרובים, known as Cherubs, placed on the Holy Ark has a very mystical nature. They were angelic figures that had the faces of children.

They represented innocence and purity. This was the appropriate place to place them, as the Ark, similarly, was all holiness and purity.

It was fairly often that the curtains, or פרוכת, was left open, and people could see inside the Holy of Holies. Magically, the כרובים supplied the gauge to let the nation know if Hashem was pleased with them. When things were right, the כרובים faced one another, and the wings touched. If Hashem was not pleased, the wings separated, and the faces turned away from one another.

When the first Temple was destroyed, (there was no ארון קודש in the second Temple), the evil Babylonians found the כרובים embracing, as a symbol that the Jewish people would be separated from G-d as they went into Exile. It was comparable to two lovers saying good-by before being faced with a long separation.

Aside from being very mystical, the כרובים were a clear indication of Hashem’s love and closeness to עם ישראל.

Generously Not Begrudgingly

Parshat תרומה is all about giving and generosity. When the campaign began to ask for donations in the construction of the Mishkan, there was one important requirement.

The Torah tells us that only individuals who אשר ידבנו ליבו, “who give of a generous heart,” shall be allowed to donate.

There are numerous stories that emphasize this idea. It is not the amount that’s given that counts in the eyes of Hashem, but HOW it’s given. The one thing that could cause an individual to lose all benefits in the giving of charity, is if it’s given begrudgingly. This is why the words, “generosity of the heart” is so important.

This is also why giving in a quiet and sincere manner is so important. If a person gives and wants everyone to notice by having his name on a building, or receiving all kinds of public praises, he pays a price. In Heaven, Hashem looks at this person and says, “That person is covered. His praises are his reward. But that other fellow who gives without anyone’s knowledge, will get his recognition from Me. I must reward him for his sincerity and kindness.”

It would certainly seem that we are far better off by getting our reward from Hashem and not from man. This is what comes from אשר ידבנו לבו, giving with a generous heart.

Honesty and the Ark

Shavua Tov-

The construction of the Holy Ark carried with it many messages. One of them was to teach that just as the Ark had gold on the inside and out, so, too, one should not be one way on the inside and another on the outside.

This was meant to teach that one should not be אחד בלב ואחד בפה, one way in his heart, and another in his mouth. This was a strong reprimand against fakers and hypocrites. The Ark emphasized honesty.

The Gemara tells the story of Rabban Gamliel whose only requirement to be accepted to his Yeshiva is that each student must be תוכו כברו, his inside must be like his outside. He did not want insincere students.

The enrollment was very low as each perspective תלמיד, feared he would not meet the standards of Rabban Gamliel. There is an opinion that a lock was eventually placed at the entrance to the door.

The explanation of this lock was to test how determined applicants would be to learn Torah. It was known how Hillel climbed on top of a skylight to hear Torah during one of Jerusalem’s rare snow storms.

In Rabban Gamliel’s opinion, if someone would find creative ways to get into the Yeshiva, then it was certain he was sincere and his heart and mouth were the same.

Eventually, these strict requirements were lifted and numerous students joined. The message was clear. We must be honest, consistent, and sincere in all that we do. All of this was learned from the ארון קודש of the Mishkan.

Giving and Taking

This week’s Parsha is תרומה. Rabbi Twerski makes a fascinating observation from the first Pasuk. The Torah says, ויקחו לי תרומה, “And take for Me a donation.” The correct language should have been, “give” Me a תרומה. The Torah is teaching a valuable lesson.

For most people, it is much easier to take, rather than give of themselves or their possessions. However, there are many people that have a problem taking, or asking for help.

Some find it demeaning to ask for assistance. Some jeopardize their health by refusing to get the care that they need.

People who cannot accept help or even advice, show signs of low self esteem. Rav Ovadia of Bartenura made a profound statement. “One who has no mercy on himself, cannot have mercy on others.”

Rav Twerski once thought that a recovering alcoholic would be a great spokesperson to help others be relieved of their addiction. However, when he found out that this woman stayed in her home for three days with no heat, rather than stay with her welcoming neighbor, until heat was fixed, the Rabbi commented.

He told the woman that since she refused her neighbor’s help and suffered needlessly, she was not yet ready to help others.

The Torah teaches the importance of giving, but there are times when receiving may even be more important.

Being Considerate

A large section of פרשת משפטים discussed damages and the sensitivity we are supposed to have towards other people’s property.

We are to guard our animals to be certain they do not damage a neighbor’s crops or possessions. The same is true that we are not allowed to dig a pit in a public domain where someone might fall and get hurt.

We must control our temper and avoid getting into a fist fight with our neighbor. If we harm him, we pay for his inability to work as well as doctor bills.

The overall message is learned from Pirkei Avot. It is written, יהי ממון חברך חביב עליך כשלך, may the property of your friend be as dear to you as your own.

This all might sound like a pretty simple message. However, today there is clearly a lack of consideration and respect for other people’s possessions. This could explain the littering in the streets, and overall lack of consideration for others.

A possible solution to this problem comes from the words, ונקרב בעל הבית אל האלוקים, that the householder must appear before a judge. In this context, אלוקים, refers to honest judges. But אלוקים can also mean Hashem. If we would only realize that we will one day stand before Hashem, and we will give an accounting for all of our actions, we will tend to be more careful how we treat others and their property. Perhaps this will remind us to also to be kinder and more courteous in our overall treatment of others. There are times when the obvious also needs to be said.

Verbal Abuse

In פרשת משפטים, we have two laws related to treatment of parents. There is the commandment against striking one’s parents, and drawing blood. And there is also the commandment prohibiting us from cursing our parents. There is a death penalty attached to both offenses.

We see from here how damaging words can be. We do not fully realize that verbal abuse is worse than physical abuse. The physical wounds heal much more easily than the wounds inflicted with our mouths.

Rav Shimshon Refael Hirsch once responded to one attempting to justify his verbal tirade. That individual claimed that his harsh words were only meant to defend himself against the mean comments of the other side. Rav Hirsch said, “Instead of protecting yourself, you have thoroughly destroyed the other side.”

Verbal abuse in marriage or in parenting, can have devastating effects. Words are capable of removing a person’s self esteem and self worth. They are like daggers that inflict wounds that are difficult to ever fully recover.

The Torah is teaching us this lesson regarding our treatment of our parents. Perhaps this is because honoring and caring for our parents, presents serious challenges. Despite things that our parents might say to us, they get a pass. Our obligation to respect them, continues in life, and beyond the grave.

Legitimizing the Mamzer

A problem in Halacha is the concept of ממזר. This refers to the offspring of a forbidden union such as adultery or incest. The Torah tells us that the ממזר is not allowed to enter קהל ה׳.

This term, קהל ה׳ is translated as the congregation of G-d. The Mamzer may not marry a regular Jewish girl. He can only marry a convert or female ממזרת. Unfortunately, this status is transferred to his offspring as well.

The Parsha offers a solution to remove this blemished status. The שפחה כנענית is a non-Jewish maidservant, subservient to her master or mistress. However, she takes upon herself all of the Mitzvot that any Jewish woman observes. In essence, she goes through a conversion process, so that if she is freed, she is a regular Halachic Jewish woman.

Rabbi Tarfon in מסכת קידושין, suggests that the ממזר marry a שפחה כנענית. Their son would be an עבד כנעני, technically, a Canaanite slave. However, when this son is given his freedom, he is completely Jewish. He loses his Mamzer status.

This could be a theoretical solution in our times. But it is important to recognize the wisdom of our sages. And, perhaps there could be a way to implement this even today.

Succot in Autumn

Although פרשת משפטים is known for its numerous civil laws, there is also a mention of Shabbat and Chagim.

A novel explanation for celebrating Succot in the fall, is given by מעינה של תורה. Typically, we explain that although the Jews dwelled in Succot in the desert, and Pesach celebrates the exodus, we observe Succot in the fall to emphasize how life is temporary and we need to put our trust in Hashem.

The explanation that I found reminds us that Succot also was an indication of Hashem’s protection with the ענני הכבוד, Clouds of Glory.

When the Jewish people sinned with the Golden Calf, the Torah tells us that the nation was פרוע, or exposed. This meant that the ענני הכבוד were removed from Israel. After the intense prayers of Yom Kippur, the Clouds of Glory returned. In celebration, they made a holiday a few days later, called Succot. It was a holiday giving gratitude for these Clouds of Glory.

Compromise

Shavua Tov-

Rav Shlomo Mann noted that the word, משפטים, is actually a mnemonic that reads as follows: מצוה שתעשה פשרה טרם יעשה משפט. This means that it is a Mitzva to come to a compromise before going to court.

The word for compromise is פשרה. It is interesting that in spoken Hebrew, מים פושרים, refers to water that is lukewarm. We can see the connection as to how it means, meeting in the middle.

The Gemara in מסכת סנהדרין, expresses opposition to coming to a compromise before a trial. It seems highly unfair to the side that is right and took a loss, and should be paid in full. This would seem to be rewarding the guilty party of his obligation.

Rav Mann would say that the justification speaks of the importance of שלום, peace, among Jews. A bitter court battle might ultimately reveal who is right and who is wrong. But in the process, many harsh words are likely to be spoken in court. There is little chance that the litigants will remain friends.

Compromise is not a full proof method, (I almost wrote fool proof method!) but it leaves the greatest hope of remaining friends. The Rabbis say, גדול השלום, how important Shalom is. Hopefully, פשרה accomplishes this.

Jewish Legal System

This week we read פרשת משפטים. It is filled with numerous laws that form the basis for the section of Shulchan Aruch known as חושן משפט.

It deals with matters related to property damage, personal injury, theft, and other forms of damage. This set of laws form the backbone of a society to function properly. They are practical and understandable. They are enforced by a fair system of courts and judges.

One of the special features of these laws is that they are dealt with swiftly. You do not have a system where it could take months for cases to be tried in court. The decisions are made efficiently, and the sentence or decision is carried out quickly.

There was a story told of one of the Chassidic masters who was challenged by local government officials in justifying why cases in Jewish courts were completed so quickly.

The Rebbe answered in a clever manner with a parable about a wolf and lion who were fighting over the carcass of a lamb. They went to the sly fox to decide the case. While he was deliberating, the hungry wolf began nibbling on the edges of the lamb.

By the time the fox decided that they should divide the lamb, there was little left to share.

The Rebbe explained that in a Jewish court, the litigants receive what is due to them. In a secular court, the fees consume so much that there is little left for the parties involved.

This story occurred 200 years ago, and even then, it was the lawyers who got rich. Jewish law tries to avoid this.

Danger of Rationalizing

Among the Ten Commandments is the one that says, לא תשא שם ה׳ אלוקיך לשוא, that we are not to take Hashem’s name in vain. This is an overall obligation to watch our mouths and not make false oaths or declarations.

In addition, included in this commandment is our responsibility to be honest and truthful in all of our dealings.

Rabbi Twerski says that we learn from here the dangers of rationalizing. People somehow find justifications for such negative behaviors, as lying, cheating, and stealing.

This comes about through the ability to rationalize for a variety of reasons. By adhering to the strict dictates of the Torah, one learns that he must be honest and truthful in all of his dealings.

Perhaps if we realize that rationalizing and justifying dishonesty is actually a violation of one of the Ten Commandments, it will provide the motivation to separate from such falsehoods.

It must be stated loud and clear that rationalizing is a form of שקר. It is dishonest. There is right and wrong in this world. We must choose truth and never take G-d’s name in vain.

Do Not Covet

The last of the Ten Commandments is לא תחמוד, that we should not covet. It is interesting to note that when the commandments are repeated a second time, the language changes.

In פרשת ואתחנן, the Torah says, לא תחמוד ולא תתאווה, that one should not covet, nor lust after, his friend’s possessions.

Some explain that the תחמוד leads a person to take actions that will allow him to “acquire” that which does not belong to him.

One such example would be to force his neighbor to sell something that is not for sale. The sale takes place because the neighbor does not wish to be harmed. The “purchaser” puts him through this because of his coveting that item.

The לא תתאווה of ואתחנן, refers more to a kind of lusting in one’s heart. This could be worse than the לא תחמוד, because this “lusting” can turn to obsession that gives that luster no rest. He is consumed by his feelings that he must have what his neighbor has. Because of this, despite what he possesses himself, he has no peace of mind. How sad.

There opinions that if one cannot overcome these jealous feelings, he may be violating two separate Mitzvot. One is לא תחמוד and the other is לא תתאווה.

The Meam Loez, writes that it is essential that we learn to be שמח בחלקו, happy with our own lot in life. There are always individuals who have more than us. But there also many, who have less. If we learn to appreciate what we have, and not look at what others have, we will gain so much.

Not only will we be happier and have peace of mind, but it will greatly increase our אהבת ה׳, love of G-d. How could we not love the One who gives us everything we need?

Jealousy is so destructive in so many ways. Appreciating what we have, leads to so much positive and constructive things.

Taking Advice

The question was asked as to why so much credit is given to Yitro for suggesting that Moshe get help in judging the people. Couldn’t Moshe have figured this out on his own? It would seem fairly obvious that he would need to appoint other judges to deal with easier cases.

There is an important lesson to be learned here, regarding seeking advice. One must never feel too proud not to ask others for help with a major decision.

Even Hashem Himself demonstrated this when Adam was created. The Torah tells us that Hashem said, “Let us make man,” when He certainly did not need help.

Some of the greatest leaders taught that it was possible to learn something from everyone. As long as one is not insecure and he is open to listening, there is a great deal to be learned.

Rabbi Twerski wrote that he found that doctors demonstrated such insecurities because of their big egos. They do not like being second guessed, which is really a sign of insecurity and inferiority.

In Yitro’s case, there was good reason to listen to him. He had a great deal of experience and he tried every religion in the world. Experience is a great teacher and young people, in particular, need to learn to seek the advise of those older and wiser.

Moshe could have figured things out on his own. But he wanted to set the example of learning to listen and to try to learn from everyone.