Feeling the Pain of Others

There is a Pasuk in פרשת תזריע that is really kind of sad. It is regarding the diagnosed leper, that he is supposed to call out “טמא טמא.” The Torah is telling us that whenever someone gets near to him, he must shout out twice, “Unclean, unclean!”

The Talmud in מועד קטן discusses why the word, “טמא” is said twice. The first time is to warn people not to get too close as he is not allowed to have any physical contact with anyone.

He also lets others know of the pain that he’s in, being quarantined, and he’s also asking for others to ask for mercy and pray for the leper.

Many are unaware that this status of leprosy can last for a long time. This separation from society lasts as long as the disease lasts. It could even last for years.

Rav Aryeh Levin, known as a great Tzaddik, was very sympathetic to the lepers that were in Jerusalem. He visited the suffering lepers every Friday. There were twelve Jews and 300 Arabs suffering from this condition. He came encouragement to both the Jews and Arabs. His wife cooked food for them, and he made sure there was someone to blow the Shofar for them on Rosh Hashanah.

We are to always feel compassion for the suffering of others. This is especially true for those who are otherwise forgotten. This is the trait that characterizes the nature of the Jews. They are ביישנים, רחמנים, גומלי חסדים, shy, merciful, and are involved in acts of kindness.

The Power of Words

A major topic of פרשת תזריע is the subject of leprosy, known as צרעת or מצורע. Some say the word מצורע is an acronym for מוציא שם רע, bringing a bad name on someone.

The only instance in the Torah where there is a direct punishment for a sin, namely, Lashon Hara, and there is a definite consequence for that sin. This would be the disease of leprosy.

The חפץ חיים is famous for his book, שמירת הלשון, or Guard Your Tongue. He saw how detrimental negative speech could be. It was the Chafetz Chaim who said that one needs to be more careful about what comes out of his mouth than that which goes in.

This is an area that is one of the most difficult Mitzvot to observe. It is so easy to stumble in this area and not be careful about what we say or hear.

This Parsha is a good reminder of the power of words, and how damaging they can be. There are things that can be said that leave a permanent wound on a person that never heals.

The remedy in the Torah is to quarantine the transgressor. Somehow, miraculously when he does Teshuva and realizes the gravity of his sin, he is cured. We must never minimize the power of speech and we must all work extra hard to avoid speaking Lashon Hara.

Animal or Angel

This week we read פרשת תזריע that deals with the subject of human impurities. This follows the subject of non-kosher animals.

There is a definite connection between animal טומאה and human טומאה. This shows the extremes in terms of human potential. If one applies himself and tries to reach his spiritual potential, he is capable of reaching the levels of angels.

On the other hand, man can sink to the level of animals, who act strictly according to their instincts. It is expected that man will use his intellect to rise higher and not give in to such instincts.

The various impurities mentioned in the Torah were designed to create a wake up call to give the individual a kind of “time out” to reflect on his priorities.

It is important to pause and reflect on the direction we are taking in life. It is never too late in life to take the steps necessary that we achieve our human potential of reaching the level of angels.

This is a special Shabbat as it is Rosh Chodesh, and Parshat החודש, and we have the unique situation of taking out three Torahs.

Truth at All Costs

As great as Moshe Rabbeinu was, there were a few instances when he let his anger get the better of him. One such example was when he was upset with Elazar and Itamar, the surviving sons of Aharon. He felt that it was their duty to eat the remaining meat of the חטאת sacrifice. Aharon gave an explanation that being that they were in a certain state of mourning, it would not have been appropriate to eat of that sacrifice.

Moshe showed his humility and greatness by accepting this explanation, and admitting he was wrong. This is the sign of a true leader that when he makes a mistake, he owns up to it.

Moshe could have been concerned that such an admission would diminish his authority, and people might start second guessing him. This was not his concern as it was more important to him that he set the record straight and tell the truth. He wanted to show that truth must never be compromised. People must be honest to the end. This is true to such an extent that one should not even tell a “white” lie, or utter falsehoods even in jest.

The stories mentioned in the Torah are meant to teach us important life’s lessons. Admitting when one is wrong and being absolutely truthful are two such lessons.

Accepting G-D’s Will

One of the very dramatic and moving parts of פרשת שמיני, comes from the words, וידם אהרון, that Aharon kept silent. This is referring to the way he accepted the news of the loss of his two beloved sons.

He demonstrated incredible faith in accepting the Divine decree without any questioning or doubt in the justice of his painful fate. This is why the Torah says, בקרובי אקדש, through those who are near to me, I will be sanctified.

Rabbi Twerski points out that people foolishly believe that their faith in G-d depends on their ability to make sense out of His actions. Such ideas mean that those individuals have as much faith in their own intellect, as in their belief in G-d.

Aharon’s behavior made a very resounding statement. It was an absolute understanding that man is not capable of understanding how Hashem runs the world. Such an understanding allows a person to accept that G-d’s ways are perfect and just. The limited human mind is not meant to understand how this works. But it is up to us to accept in silence the difficulties and pain, just as Aharon did.

Artificial Spiritual High

Rabbi Twerski has a novel interpretation of the sin of Nadav and Avihu, and what caused them to lose their lives.

While most are aware that the primary reason given for their punishment, is that they entered the holy Sanctuary, as שתויי יין, in a somewhat drunken state. The reason for this is that this episode is followed by the commandment not to serve in the Temple under the influence of wine.

Because of Rabbi Twerski’s experience with drug and alcohol addiction, he gave the following explanation. People use drugs or alcohol, to achieve a quick, artificial high. It is a substitute for the years that a true Tzaddik invests in serving Hashem, when he achieves a genuine, unaided, spiritual high.

Nadav and Avihu should have had the confidence that they could feel Hashem’s Presence, without the aid of the influence of the alcohol in wine. This greatly tainted the dedication of the Mishkan, and for this they paid with their lives.

Aharon’s Empathy

We read in פרשת שמיני how Aharon was hesitant to begin acting as Kohein Gadol. He was embarrassed for his part in the sin of the Golden Calf. He did not see himself as being worthy of such a high position.

Moshe Rabbeinu needed to explain to him that it was specifically because of that reason, that he would be most effective as the High Priest of Israel.

His job was to bring atonement for the Jewish people. Now that he personally felt the shame of not meeting up to his own expectations, he would better be able to help guide those coming to him for assistance in achieving atonement for their sins.

Rabbi Twerski spoke of how empathy is a much higher level than sympathy. It is so much more meaningful and comforting, when one is able to feel the pain of his friend. That individual does not feel alone and knowing that he is understood, and others have managed to overcome similar challenges, will give him that determination to fix things and move forward.

This was what Moshe understood about his brother, and it is a great lesson for us all.

Mark Twain and פרשת פרה

There is a well known story of the great American author, Mark Twain’s visit to Israel at the end of the nineteenth century. He commented that he was surprised at how the country was so empty of population. He traveled the length and breadth of the country and did not see very many people.

This observation is alluded to in today’s Haftarah. At the end of פרשת פרה it says the following: והארץ הנשמה תעבד תחת אשר היתה שממה לעיני כל עובר, “The desolate land will be tilled, instead of having been desolate in the eyes of every passerby.”

Could one of the passers by have been Mark Twain? It seems that it definitely could have been him, among others. This is a subtle indication of the fulfillment of numerous prophecies that we have been witnessing in our lifetimes. We are living in remarkable times. The Haftarah of פרשת פרה points all of this out. Not only is Israel a Kiddush Hashem, but Yechezkel in 36:20 points out that the presence of a Jew in Chutz L’Aretz is a Chillul Hashem. It is written, באמור להם עם ה׳ אלה ומארצו יצאו, “When the nations of the world will say that if you are G-D’s chosen people, what are you doing outside of His land?”

It is time that all Jews experience the Kiddush Hashem of coming home to Israel. And never will a Mark Twain witness desolation of this Holy Land.

Shavua Tov.

Joy and Sadness

This week we פרשת שמיני that begins with the word, “ויהי.” We are told that the word ויהי, translated as. “ It came to pass,” is generally a sign that something negative is about to take place. (We just saw this when the Megilla began with the word, ויהי.)

In this case, we learn of the tragedy of the death of the two sons of Aharon, Nadav and Avihu. They were killed as they offered an אש זרה, a strange fire, on the day the Mishkan was dedicated.

Despite their death, the dedication of the Mishkan was bittersweet. The people knew that this was meant to be an atonement for the sin of the Golden Calf, but they also realized the gravity of that sin.

To this day, we are still feeling the pain connected to that sin.

There is an important life lesson here. Joy and sadness can coexist. We celebrate family Simchas, but often feel some sadness because a loved one had passed away and could not be there.

We cannot expect things to be perfect, but we need to appreciate all the good within life’s imperfections.

When we go to Shule to pray, we should feel the joy of being able to reach out to G-d. But we should also feel the loss of what could have been had there not been the sin of the Golden Calf.

Death would have been eliminated and the Jewish nation could have remained on the level of Adam and Eve before their sin. We pray and believe that those days will return speedily in our time.

Israel is Kiddush Hashem

This coming Shabbat we read פרשת פרה, that describes how the Red Heifer was needed to purify an individual who was defiled by coming in contact with the dead. It is read before Pesach as everyone needed to be purified in order to partake of the Pesach sacrifice.

It is the Haftarah that really draws our attention. It is from the Book of Yechezkel and speaks of the ultimate purification of the Jewish people when they return to Israel.

This is the most Zionistic Haftarah of the year. It speaks of how there will come a time when Hashem will decide that it’s time to end the desecration of His holy name. He will rebuild the House of Israel, not because we deserve it but because He will no longer tolerate seeing how the world do not esteem Him.

Therefore, He will gather His children, from the four corners of the world, and re-establish Israel as the home of the Jewish people. Once again, the Prophet says, “You will be my people, and I will be your G-d.” The desolate cities will be rebuilt, and the Land will produce abundance.

In short, the State of Israel is קידוש ה׳, a sanctification of the Name of G-d. It is clear proof that Hashem never abandoned His people. The prophecies of over two thousand years, are being fulfilled right before our eyes. And the State of Israel proves without a doubt, that Judaism is the one and only true religion.

Positive Influences

There is a Pasuk related to the holiness of the Temple service. It is written, כל אשר יגע בהם יקדש, that the Kedusha is so strong that anything that touches it will become holy.

This is an interesting concept in that it shows how whatever one comes in contact with, is affected directly by that contact. If one is in connection with sanctity, some of that sanctity will rub off on him. And conversely, if one allows himself to be surrounded by negative influences, he will be affected negatively.

This is why we need to distance ourselves from such negative influences and surround ourselves with good, upbeat people, trying to serve Hashem.

Rabbi Twerski wrote that this is especially true in how we raise our children. We must try to shelter them in every way we can. There is so much out there that can lure our young people away from the path of Torah. We must see to it that whatever they touch will be holiness, so that they will become holy as well.

No Place for Negativity

There is an important Pasuk in פרשת צו that has a double meaning. The Torah says, והאש על המזבח לא תכבה, that the fire on the altar must never be extinguished.

The first interpretation was more functional in nature. When the Beit Hamikdash was standing, it was necessary for the fire to be burning every day of the year. There had to be an ample amount of wood stored in a section of the Temple, known as, לשכת העצים, the office of the wood.

The second explanation is more on the level of Chassidut. The idea of the fire constantly burning is a command to stay away from negativity. A Jew must work on himself to always remain positive and upbeat.

It is clearly a challenge, but one must work at driving away negative thoughts and negative thinking. We are meant to serve Hashem with joy, and there is no place for sadness and being down in the dumps.

What we must learn from this Chassidic viewpoint is that they even looked at difficulties in a positive light. If someone was going through a hard time, it was only a sign that something good was just around the corner.

The Torah is teaching that the fire of enthusiasm and positive thinking, must never be extinguished.

Avoid Embarrassment

There is a simple Pasuk mentioned in the Torah, that carries with it, an important message. The Torah gives instructions detailing the חטאת, sin offering.

We are told that the חטאת should be offered in the same place as the עולה, the burnt offering. This was to be in the northern part of the מזבח, altar.

It may seem like a procedural instruction, but there is much more behind it. The reason why there is such a command, is to save the one offering the חטאת, embarrassment.

If everyone knew that he was offering a חטאת, they might look down on him as a sinner. But because this sacrifice is offered in the same place as the עולה, people might just think he was offering an עולה, and he will be able to save face.

There are numerous stories related to many great rabbis, who went to great lengths to be certain they would not cause others embarrassment. One such example involved Rav Yisrael Salant, the founder of the Mussar movement. When he was given a rabbinical position at a young age, numerous students flocked to him to hear his Torah. But when he saw that the number of students was greater than that of the veteran rabbis, he resigned from his position.

We must develop that sensitivity to be certain that we are not causing others shame. This is taught from the instructions related to the חטאת.

Never Enough

It is unusual for a Parsha to begin with the word, “צו,” meaning, to command. The usual language is דבר, or speak to the Children of Israel.

We are taught that the word צו is a language of זריזות, or alacrity. We are to serve Hashem with enthusiasm, without hesitation.

The question is why in this case was such a command given. The Torah is speaking about the קרבן עולה which was burned completely on the altar. The Kohanim were being reminded to treat the עולה as they would any other sacrifice. There could be a tendency to be lax with this Temple service, since there was nothing in it for the Kohanim. They were entitled to eat portions of other sacrifices, but not this one.

There is a strong message here about human nature. This should not even have been a consideration that the Kohanim would treat the עולה different from the חטאת or אשם. The Kohanim received an overabundance of meat from the other sacrifices, but somehow, there remained this feeling that there’s never enough.

Rabbi Twerski pointed out that this insecurity even exists in billionaires. J.P. Getty was once asked why he continued to work when he was so wealthy. He said he would quit when he made a little more.

We must overcome this insecurity that there won’t be enough left for us. This acquisitive drive is not subject to logic. But it can be overcome if we observe the Mitzvot with the alacrity implied by the word, “צו.”

Purim Messages

We are now in Purim mode as this happy Chag is being celebrated all over the world. There are many messages connected with Purim. There is the idea of ונהפוך הוא, showing how things can change dramatically in an instant, when things look so hopeless.

We recognize that the Megilla does not have Hashem’s name in it. This is meant to teach us that He acts in natural, quiet ways. We only need to seek Him out, to realize how Hashem watches over us.

Probably the most important idea is how קימו וקיבלו, they accepted and fulfilled the Torah out of love. On הר סיני, when the mountain shook, and there was thunder and lightening, and the entire nation heard G-d speak, they accepted the Torah out of fear.

On Purim, the Jewish people embraced the Torah out of love. This was a greater leap of faith, as each individual needed to do serious soul searching, to come to the understanding of the truth of Judaism and the G-d of Israel.

We must never lose faith and we must remember that ישועת ה׳ כהרף עין, that the salvation from Hashem can come like the blink of an eye. פורים שמח

Humility and Sincerity

There is a very clear message in terms of the offering of sacrifices. It is so much more important HOW the קרבן is offered, rather than the sacrifice itself.

We learned from the story of King Saul that Hashem would rather not receive our sacrifices if we do not listen to His voice. The Torah uses the words, אדם כי יקריב, when an אדם, a man, will offer. The Torah did not say איש, but אדם. The name אדם is close to the word, אדמה, meaning, “the earth.” This is to emphasize the importance of humility in how we approach Hashem, and ask for atonement for our sins. We cannot fool G-d, and not only can He recognize if we are truly remorseful, but He can also tell if the humility we demonstrate is genuine.

Rabbi Twerski wrote about those who feign humility, and try to portray themselves in a manner that is only meant to impress others, but is not sincere. This also applies to those who try to demonstrate a fake type of piety.

The message related to the offering of sacrifices, is that we need to take a good look at ourselves. We must not try to do things just to make an impression. Everything must be done with true sincerity and humility.

Evil Plays a Role

The numerical value of ארור המן, cursed is Haman, and ברוך מרדכי, blessed is Mordechai, are both 502. This is coming to teach that good and evil May both be serving a purpose.

Ideally, we would always like to see good prevail. Mordechai, being the leader of his generation, and a great Tzaddik, should have been able to use his goodness to prevail among the people, the importance of doing what was right in the eyes of G-d.

Instead, the Gemara tells us that the placement of the ring of Achashveirosh on Haman’s finger, did more to get the people to repent, than all forty-eight male prophets, and seven female prophetesses.

There are times when the difficulties we go through in life, become the greatest motivators to get us to change.

Too often people think they have all the answers and refuse to seek the advice of those older and wiser. It is only after making mistakes, do they realize what they should have done.

Good is meant to prevail in this world, but this happens when we allow it to prevail. Evil also has its role to play. It, too, is capable of motivating. However, the lessons learned from Evil, are far more painful, than that which is learned from Good. This is one of the important lessons of Purim.

No חיה Sacrifice

There is a Pasuk that is found several times in the Torah. It is written, כצבי וכאייל תאכלנה, that it shall be eaten like the deer and the hart (a species of deer). From here we learn that the undomesticated animals known as חיה, may not be offered as a sacrifice. Only the domesticated animals, the בהמה, are allowed to be offered.

The Midrashim explain the reason for this law, in three ways. The בהמה, being domesticated, are easy to capture. The חיה, lives in the forest and distant places, and takes a great deal of effort to capture.

Secondly, the disposition of the חיה is negative. They display arrogance, as opposed to the בהמה, who lowers his head, and is more docile.

And thirdly, the בהמה is constantly being chased by predators, and Hashem has compassion for the נרדף, the one being chased.

The subject of sacrifices is very difficult to understand. There are some commentaries that help us make some sense of the Divine wisdom behind these laws.

Silence is not Always Golden

Towards the end of פרשת ויקרא , the Torah tells us that when one sees a crime being committed, he has an obligation to testify about what he saw. If he doesn’t testify, ונשא עונו, he will carry a sin.

The חפץ חיים, Rav Yisrael Meir Kagan, was famous for his writings on לשון הרע, and how we must guard our tongues. Nevertheless, there were instances where he felt that, “Silence is not golden.” These were situations where one knew that his friend was about to get involved in a business deal with a shady character. He must warn his friend to protect him from getting cheated.

Rabbi Twerski felt that this was especially true with Shidduchim. If one knows that one side is withholding information, that if revealed after the marriage, could be devastating, he must speak up. We know how difficult matchmaking is these days, but there are times when one must speak up. Concealing genetic diseases or mental health disorders, should not be swept under the carpet.

There is a Halacha regarding the nullification of vows, where we might release the individual of his vow, if he claims, “ Had I known that this was the situation, I never would have made that vow.”

We must be fair and honest. We must know when not to speak, but we must also know that there are times when we have an obligation to speak up.

שאור and דבש

The קרבן מנחה was generally considered a meal offering. The Torah tells us that it was forbidden to have שאור, a leavening agent, (similarly forbidden on Pesach), as well as דבש, honey.

The בעל הטורים comments on this and said that both the שאור and דבש, represent the יצר הרע, the evil inclination.

Rav Shlomo Mann explained what the connection was to the יצר הרע. The שאור represents how a person inflated his problems and situation. He makes things out to be much worse than they are, and the Yeitzer Hara causes to become a very bitter, negative, person.

The דבש, on the other hand, is sweet. The Yeitzer convinces the individual that his lack of diligence in observing Mitzvot, is justified. It also convinces him that his sins, “feel so right” and sees them as sweet.

When we offer a sacrifice to Hashem, it has to be done in a pure way, and it is part of a process where we clean ourselves of bitterness and justifying negative behaviors. This is reflected in the שאור and דבש.