Follow Mitzvot in a Holy Manner

When the Torah introduces the subject of warning us not to act in the decadent manner of the Egyptians and Canaanites, it begins with the words, אני ה׳, I am Hashem.

The explanation of these words comes to teach our responsibility to act as dignified Jews. In the ideal sense, we are to insert spirituality into everything we do.

Even we eat or sleep and we are involved in business activities, we must not forget Hashem. We are doing these activities not for their own sake, but in order to better be able to serve G-d.

We cannot serve Him if we are tired or hungry, nor can we serve Him in poverty. We need to work so that we can have the means to be able to have a home where Mitzvot can be observed.

Rabbi Twerski made this point very clear when he said that one can follow the Torah and still be vulgar. And one can be grossly self indulgent, and not violate the Torah.

The אני ה׳ teaches us that we must try to live higher spiritually, and not just observe the Torah. A Jew must strive to achieve true dignity in the manner he carries himself in all aspects of life.

Letting G-d In

The Parsha speaks of the אוהל מועד, Tent of Meeting, where Hashem dwells even בטומאתם, when we are in a state of impurity. Although one’s sins distance a person from G-d, like a father, He never stops loving us.

Similarly, a child might rebel against his parent, but the parent’s love for the child remains intense.

That which can distance a person from Hashem is his arrogance. When one is full of himself, he leaves no place for the spirituality to enter.

Rabbi Twerski pointed out that our souls crave to be united with its Source. However, this craving is blocked by a person’s own sense of inadequacy, and lack of self esteem. He wrote that vanity and conceit are a desperate defense to cope with unworthiness. Rabbeinu Yonah added that people try to compensate for a feeling of defectiveness. This is what leads to the arrogance that does not allow Hashem to enter.

This is exactly what the Kotzker Rebbe answered when he was asked where one can find G-d. He said that Hashem is found wherever he is welcomed.

We must work at overcoming our shortcomings so that we reject the negative and welcome that which our soul craves.

Holiness of Yom Kippur

Parshat אחרי מות discusses the details related to the Kohein Hagadol and the Temple service of Yom Kippur.

We view this day as a gift from Hashem as it allows us to achieve forgiveness and atonement, and a new beginning.

According to Rav Dov Bigon of Machon Meir, Yom Kippur represents a complete convergence of holiness from different angles.

It is the holiest day of the year, where the Temple service takes place in the holiest country in the world, Israel. This service is held in the holiest city in the world, Jerusalem, in the holiest building in the world, the Beit Hamikdash. Within this building, there is the Holy of Holies, that is entered by the holiest man in the world, the High Priest.

So we see how יום כיפור is indeed a very sacred day, from many aspects.

Death of Righteous Atones

Shavua Tov-

We read פרשת אחרי מות for those living in Israel. The Parsha began by telling the instructions of the Yom Kippur service after the death of the two sons of Aharon.

We are told that just as Yom Kippur is meant to atone for our sins, so, too, does the death of the righteous atone for our sins.

The תורה תמימה points out that this is learned from the aftermath of the death of King Shaul. The Navi tells us that the mourning that took place after the passing of Shaul brought Hashem a sense of well being. He was pleased with the way that the people conducted themselves.

This whole episode teaches us that it isn’t the death of the Tzaddik alone that causes atonement, but it is behavior of the people, after this passing that created this atonement.

The people were very moved by the loss of the Jewish king. This led to fasting, mourning, and a sincere Teshuva by the people.

Therefore, it wasn’t the death alone of the righteous that brings about atonement. It is the effect on the people and how they respond, that makes all the difference.

Seventh Day of Pesach

We are now reaching the culmination and climax of the Pesach holiday. I am referring to the seventh day of Pesach and the reading regarding קריעת ים סוף, the splitting of the Red Sea, that took place on this day.

Our Rabbis tell us, מה שראתה שפחה על הים לא ראה יחזקאל בן בוזי, that which the maidservant saw by the sea, the prophet, Yechezkel Ben Buzi, did not see.

This is a remarkable statement as it indicates the high level of Divine revelation existed at that time. Not only was the nation witnessing an incredible miracle of unbelievable proportions, but they were all granted an extremely high level of prophecy. Yechezkel is mentioned specifically because the prophecies he witnessed, were higher than any other prophecy. And the prophecy witnessed by even the maidservant, was higher than this.

It is because of this great event, that we are to mention it twice daily. This was how we began as a nation, with signs and wonders, so that there was no doubt as to the truth of Judaism. No other religion began in such a miraculous way, because no other religion is truth.

When we read אז ישיר on the seventh day of Pesach, we should focus on the magnitude and significance of this great event.

Four Cups for Kohanim

There are various answers to the question as to how the Kohanim drank four cups of wine on Pesach, when all of them needed to work in the Beit Hamikdash, and all of them needed to be sober, in order to do Temple service.

There is a simple answer that suggests that they were exempt from the Mitzva of four cups, just as they were exempt from praying on time. There is the principle of העוסק המצוה פטור מן המצוה, that if one is involved in one Mitzva, he is exempt from another.

There is an opinion that the Kohanim adjusted their shifts so that all would be able to fulfill the Mitzva of drinking four cups.

Another consideration was that only the wine used for libations on the altar, needed to be intoxicating. Perhaps the Kohanim drank a beverage that was non-intoxicating, like grape juice.

It is always interesting to learn more about the logistics of Temple service. This information seems to be more readily available in recent years. Perhaps it is an indication that Temple service is imminent, and the theoretical will become the practical.

Samaritan קרבן פסח

Each year there appears to be a little more interest in offering the קרבן פסח. There were several articles showing individuals with lambs who wanted to find a way to offer this special sacrifice even today.

We saw a handful of Kohanim actually dressed in their priestly garb, in readiness to assist in this ancient service. Machon Hamikdash, the Temple Institute has such garments available for sale to Kohanim, in readiness for the Third Temple.

These noble intentions are thwarted by the authorities, who will not permit such a service until there actually is Temple.

It is interesting to note that the שומרונים, the Samaritans, have been offering a קרבן פסח for centuries. They may be descendants of the Kutim, and later, the Karaites, who were first spoken about in the Talmud.

A question was asked of Rav Aviner, if it was permitted for Jews to travel to the Shomron, to at least, observe this ancient ceremony.

Rav Aviner was very emphatic in saying that it was absolutely forbidden to even observe the Samaritans in action. Such an action is an act of כפירה, denying the truth of the Torah. This would end up strengthening activities that are contrary to the Torah. And this would be similar to giving validation to the כותים, who did not accept the תורה שבעל פה, the Oral Law.

The interest in offering the קרבן פסח is a very noble act. It demonstrates a real longing for the rebuilding of the Beit Hamikdash. Nevertheless, it appears that we will need to wait a little longer. And we certainly cannot satisfy this longing, by observing the service of impostors.

Be Polite and Courteous

Rav Shlomo Aviner wrote how he was amazed how the millions of Jews that were עולי רגל, made their pilgrimage to Jerusalem on Pesach, treated one another with love and respect.

They were polite and were careful not to push one another as they made their way to the Beit Hamikdash to offer their various Pesach sacrifices.

The line for the slaughtering of the קרבן פסח was particularly crowded. On one particular Passover during the time of Hillel, an elderly man was crushed by the crowd

The people felt horrible about it and that particular Pesach was referred to as פסח המעוך, “the Pesach of the crushing.” This story was brought in מסכת פסחים on 64a to show that only once did it happen that someone was hurt, and the people felt terrible about it.

Perhaps this lesson in courtesy and politeness needs to be retaught today!

והיא שעמדה

One of the highlights of the Seder is when we raise our glass and sing the song, והיא שעמדה.

We express our gratitude to Hashem that with His help, we managed to overcome, in every generation, those who wished to destroy us.

This is not a matter to be taken lightly. This is an important realization that we must acknowledge as Jews. We are a nation that dwells apart. We are not meant to be like every other nation. This is the destiny that we accepted at Mount Sinai, that we carried a moral responsibility for the rest of the world.

It was the Jewish people who were to stand up and show what was decent and proper while others would behave in a manner that was far from decent.

For this reason, this aroused the envy and jealousy of the nations, that turned into a desire to destroy us. The prophets have prophesied that a time will come when this hatred will turn to admiration. Things are clearly changing since Israel became a state. It is fulfilling its ultimate goal and there are those that openly admire us as we get closer to the Final Redemption.

However, we are not there yet. We must not ignore that there still exists enemies wishing to destroy us. And just like in the past, it is Hashem, and Hashem only, who saves us from their treachery.

Pesach, Spring, and שיר השירים

Moadim Lesimcha and Shavua Tov-

We read today שיר השירים, Song of Songs, which is usually read on שבת חול המועד, but since there is no שבת חול המועד, it was read today.

The combination of תפילת טל, the prayer for dew, and the beginning of counting ספירת העומר, is a clear indication that winter is over, and spring has begun.

There is new hope and a sense of freshness and a new beginning. שיר השירים is more than a love story. It signals the longing for the redemption, as expressed by the true love between two lovers.

This love is mocked by those around them, and they are even forced to separate. But, in the end, it is clear for all to see when they are reunited, that their love was true and genuine.

This book is read on Pesach also known as חג האביב, the Holiday of Spring. Just as we were redeemed from Egypt in spring, the final redemption will be in spring.

At that time, it will be clear to the world that the love between G-d and Israel is the one and only true love, when Hashem will be King of the Universe.

Four Sons

A central part of the Passover Seder, is the discussion related to the “four sons.” These four individuals represent the various types of Jews and how they view Judaism. The Wise son shows his enthusiasm to observe all aspects of Judaism. The Wicked son is a scoffer. The Simple son is indifferent. And the One Who Doesn’t Know How To Ask, is highly ignorant.

The Rambam in הלכות ממרים speaks of those who rebel against the Rabbis and the Torah. Although there does exist certain individuals who are beyond hope, we must try to bring back all Jews. (The Rambam was alluding to the אפיקורס, the heretic, who has distanced himself to such an extent, and has mocked Judaism to the point that there is no way to bring him back.)

The Four Sons are not viewed in this light. Aside from the Wise son, who is already on the right track, the others can be brought back. The purpose of the Seder is to reach out and present Judaism in a positive light.

We must not write people off at all today. There is a prevalent view that there are no אפיקורסים today, and the distant or rebellious Jews are all תינוק שנשבה, babies taken captive. Therefore, it is our duty to reach out this Pesach and do our best to portray Judaism in a positive light.

גילוי שכינה

An important idea mentioned in the Haggadah is the concept of גילוי שכינה, the revealing of the Divine Presence.

This is the essence of what makes telling the Pesach story so significant. Egypt was the place where the Jewish people began as a nation. Because of this, our beginnings as a nation had to come in a way that would leave no doubts in the minds of every Jew who was present.

The Ten Plagues and the splitting of the Red Sea were incredible miracles where Hashem revealed His awesome power. No religion began in such a way that left no doubt to the imagination. And this is why Judaism is the one and only true religion.

We are also taught that ever since the exodus from Egypt, 2448 years after creation, it was G-d’s will that He not be seen in such an outward manner. He would always be available to whoever reached out to Him, but He would be hidden. He would act בדרך הטבע, in a more natural manner.

Only during critical times where Jewish survival was at stake, would He reveal Himself in an outward manner like Egypt. One such example was the showdown on Mount Carmel, between the prophets of Baal and Eliyahu Hanavi. There was a need at that time for an outward miracle to save the Jewish people.

Perhaps the Six Day War was another example of גילוי שכינה, as Israel accomplished in six days, that which Joshua took seven years! I would say that we are living in a period of גילוי שכינה, as we have seen the rebuilding of the State of Israel in such a short time.

Even in Egypt there were many Jews who lived through the miracles but were too blind to appreciate the greatness of the Hand of G-d. They did not merit being able to be redeemed. It certainly seems that we have the same problem today, that many are too blind to appreciate the amazing times in which we live. May Hashem open the eyes of all of the Jewish people that they be able to see our present day גילוי השכינה. If they do, it will certainly hasten the Final Redemption, speedily in our days.

Children at the Seder

As we prepare for Pesach and the Seder, we must not forget the most important people attending this great annual event. These are the children, who must be the primary focus.

There are two Torah laws that we fulfill on this night. The first is, בערב תאכלו מצות, that on that night we must eat Matza. And the second Torah law is והגדת לבנך, and you shall tell it to your son.

Many interpret this second law as the obligation to recite the Haggada and tell the Pesach story. But the real interpretation is that the children must be told the Pesach story.

We need to find ways to keep the children involved in the Seder. This is why the stealing of the Afikomen was instituted, in order to keep them awake and excited. If we can come up with games or ideas to keep the children at the table, that would be ideal. They should be encouraged to ask questions as the leader of the Seder tries to come up with tricks, games, and even bribes, to keep them awake.

The point is that we want our children to have positive memories, and to look forward to this special day of the year. It is meant to allow our children to feel that they are a part of the history that is evolving. Their Passover experience might be the difference in keeping them connected to Judaism as they reach adulthood and need to overcome all that might tempt them to lose their connection to the Jewish people.

We must focus on the children, as they are the most important people at the Seder.

The Diagnosis of the Kohein

A final thought about the case of leprosy. Rabbi Twerski, who was also a psychiatrist, pointed out the unique role of the Kohein in giving diagnosis of the leprous spot.

Normally, when one has a malignant growth, the medical doctor will identify the existing growth as malignant. In the case of the diagnosis of a Kohein, he is the one who decided whether the growth is leprosy. If he says it’s leprosy, it is leprosy. If he says it is not, then it isn’t leprosy.

This is truly an amazing set of circumstances, that defies the rules of nature. This is the only situation in the Torah where there is a direct cause and effect. The cause is the sin of לשון הרע, and the effect is the disease of leprosy. And it is the Kohein who is given a kind of supernatural power to decide the gravity of the sin, as evidenced by what he sees before him.

He may decide that although there is, in fact, a growth, it may either be ignored, or determined that it is the disease known as צרעת that could involve a prolonged period of quarantine. The Kohanim were truly spiritual doctors.

Shulchan Aruch and Lashon Hara

Many scholars asked the question as to why there isn’t a section in the Shulchan Aruch dedicated to the laws of לשון הרע. The Chafetz Chaim, in his book, שמירת הלשון,later delineated the rules regarding improper speech, but it was not a section of the שלחן ערוך.

This question was posed to Rav Chaim Kaniyevski, זצ״ל, who recently passed away. He said that the command in the Torah of לא תלך רכיל בעמך, that one should not peddle gossip, is an all encompassing Mitzva. He cited one source that mentioned how one needed to be careful with his speech, so that everything he says will be for the purpose of worshipping G-d. Rav Kaniyevski also pointed out another case where a messenger of the court, when fulfilling his mission, needed to be careful with his words, lest he come to speak Lashon Hara.

This answer is similar to the Rambam’s explanation as to why living in Israel was not one of the 613 commandments. Like לשון הרע, it is an all encompassing Mitzva that everyone realizes is important. It is a given that every Jew should live in Israel. And it is a given that people need to guard their tongue. This is why there was no section of the שלחן ערוך devoted to לשון הרע.

Dealing With Suffering

Parshat מצורע seems to dwell on the suffering and rehabilitation of the leper. Although it appears that he is paying for the sin of Lashon Hara, the question of why people suffer in this world, continues to be addressed.

The key to dealing with life’s challenges comes from our ability to achieve הכנעה, complete surrender to Hashem. If we are able to accept that He is running the world, and everything He does is just, even if we don’t understand why, we will be better off in the long run.

There is a Midrash that points this out where Hashem is thinking how Yakov Avinu is reading things wrong. He says to Himself, “ Why is he crying for his son, Yosef? If he understood that I am busy making him the viceroy of Egypt, he wouldn’t be crying.”

Suffering is often a wake up call. When we suffer, our focus on life and what is truly important, may change.

A psychoanalyst once said, “Out of suffering come the strongest souls.” Suffering will always remain a mystery. But faith in G-d is the cure.

The leper may go through a long period of soul searching during his quarantine, but he is likely to come out a better man, because of his experience.

Dental Message of Pesach

While sitting in my dentist’s chair, getting my teeth cleaned for Pesach, I was asked to come up with a good explanation as to what is special about the upcoming holiday. I had about thirty minutes to come up with an answer to my dentist friend.

I said that Pesach represented the beginning of the Jewish nation. It is our proof that Judaism is the one and only true religion.

When we celebrate שבת הגדול this week, we are commemorating the beginning of our redemption from Egypt. We took lambs, the symbol of idol worship of Egypt, that was the superpower of the world, and tied it to our bed posts, and they were silent.

This was the culmination of the devastation of this once great nation. There was more to come with the splitting of the Red Sea, and the revelation on הר סיני.

If we consider how our religion began as opposed to the other great religions of the world, that did not have much in the way of miraculous events, Judaism clearly has so much more validation.

This is the message of Pesach. It reinforces the truth of Judaism, and makes us appreciate how lucky we are to be Jewish.

I think my dentist was as satisfied as I was, with my shiny teeth all ready for Pesach!

Why is There Suffering in the World

Rabbi Twerski took the subject of צרעת, leprosy, as an opportunity to discuss why there is suffering in the world.

It is known that when Moshe Rabbeinu was asking Hashem to reveal His ways, he asked for an explanation of why the righteous suffer and the wicked prosper. This is expressed in Hebrew as צדיק ורע לו, רשע וטוב לו. Hashem said that He would not reveal that to Moshe.

In essence, the Torah is asking us to have the faith to accept that all of G-d’s ways are just. They are simply beyond our comprehension.

Foolish and perhaps arrogant people believe so much in their own intellect that if something happens in the world that they don’t understand, it is a sign that we have a cruel G-d, Heaven forbid.

The basic realization must be that His ways are not like our ways. This is why the great Tzaddikim always accepted terrible tragedies without even the slightest amount of questioning.

What we do know is that this is an imperfect world, and עולם הבא, the World to Come, is known as עולם האמת, the world of truth.

We are faced with many tests in life, and it is our unshakable faith in Hashem that allows us to pass these tests with flying colors.

קרבן פסח

The punitive system of the Torah, never punishes for the non-observance of a positive commandment. It is only when one violates a negative commandment, is one punished. There are 248 positive commandments and 365 negative. There are 207 cases of lashes as well as transgressions involving the death penalty, or monetary compensation as a fine.

There are two exceptions to this rule, where the punishment of כרת, being cut off from the Jewish people, is given for not fulfilling a positive commandment. This applies to an adult male who does not perform the Mitzva of circumcision. It also applies to the annual obligation to offer the קרבן פסח, the one year old male lamb offered as the Passover sacrifice.

This obligation of eating at least the size of an olive’s worth of meat of the קרבן פסח was so important, that the Torah provided a make up date of פסח שני, one month later.

This meant that both men and women needed to be in Jerusalem for Pesach, to eat from this sacrifice. It also meant that by this time of year, if one was traveling and reached the ancient city of Modiin, and then saw a wandering lamb, he had to assume it was a lost קרבן פסח. This animal needed to be treated with the sanctity of קדשים, that which is designated as belonging to Hashem.

The real joy of the Pesach Seder at the time of the Beit Hamikdash, was partaking of this קרבן פסח. May that time come speedily in our time.

Circumcision on Eighth Day

The beginning of פרשת תזריע discusses the impurity of a woman that gives birth. It is a seven day separation for the birth of a male and fourteen days for a female.

After being told about these seven days, the Torah tells us that on the eighth day, this baby boy should be circumcised. Many laws are learned from what apparently should be obvious.

From here it is learned that ברית מילה is דוחה שבת, that even if the eighth day falls on Shabbat, and even though there could be certain violations of Shabbat the Brit Milah takes priority.

From the word, “וביום,” we learn that the circumcision must be in the day and not the night. The ceremony only takes place if it is definitely the eighth day. If a baby was born during בין השמשות, twilight time on Friday evening, since there is doubt if it was Friday or Shabbat, the Brit would not take place on Shabbat.

From the grammatical language of the Torah, ימול, “he shall circumcise,” we learn that the Mitzva of Brit Milah, is placed on the father and not the mother.

It is interesting how so much can be learned from one seemingly unnecessary Pasuk.