תרומה

Parshat Emor deals with various rules related to the Kohanim. Among them, are the rules related to their receiving the gift known as, תרומה.

This refers to the initial separation of approximately two per cent of the produce of the field. It is sanctified given to the Kohein and his family to enjoy. It must be eaten in a state of purity, and great care must be taken to make sure that the Teruma is not defiled.

We also learn in the Parsha that a daughter of a Kohein, the בת כהן, is allowed to eat of this hallowed food until she marries a non-Kohein. If that marriage is terminated by divorce, or the death of the husband, and she is childless, she may go back to her father’s house and continue to eat תרומה.

The first Mishna of ברכות speaks of the alacrity of the Kohanim, and, they knew the exact moment when darkness came, if they were recovering from a state of impurity. They were eager to eat of this holy food at the first possible moment. When others saw the Kohanim partaking of תרומה, they knew it was late enough to recite the evening שמע.

The penalty for a non-Kohein eating תרומה, or a כהן in a state of impurity eating it, is מיתה בידי שמים, death by the Heavenly court. This shows the great care needed, and the severity of not giving the proper care of this holy food.

Hero Worship

Shavua Tov-

Rav Twerski makes a note that the wording regarding respect for Kohanim is very exact. The Torah says אני ה׳ מקדישכם, “It is Me, Hashem that makes you holy.”

The emphasis here is that the Kohein is the messenger of Hashem, that through him, a person is sanctified by his blessing. One must remember that as saintly as the Kohein might be, the source of the blessings is from G-d.

Rabbi Twerski sees this as a warning to stay away from “Rebbe” worship, and any other cult-like worship. People of low self esteem have a tendency to gravitate towards this type of hero worship, that borders עבודה זרה.

The Kohein or spiritual leader, must not take advantage of his position of authority, and prey on these weak individuals.

Sometimes if you tell such vulnerable people that you love them, and you feed them, you have won them over for good.

The role of the Kohein, could attract blind followers. All of these people in leadership roles, must be reminded, that, like the Kohein, they are messengers of G-d. It is Hashem, and only Hashem, that we must worship. For it is He that sanctifies us.

Yom Ha’atzmaut- הכרת הטוב

The responsibility to celebrate Yom Haatzmaut is an important one. Back in my Yeshiva days, my old rebbeim from Slobodka, always made a point that, as Americans, we have an obligation to celebrate Thanksgiving. This was a gesture of הכרת הטוב, giving recognition for the kindness we were shown by the United States.

Similarly, we must give thanks to Hashem for giving us a Jewish homeland, after nearly 2000 years. This is definitely not something we should take lightly. The State of Israel gives all Jews a sense of security and safety that we have not had for a very long time.

The image of the Jew has changed since the formation of the State. We have become world leaders in fighting terrorism and in science and technology.

But the biggest reason for celebration on Yom Ha’atzmaut is that Israel is a Kiddush Hashem, a sanctification. No longer can the nations of the world, mock the Jewish G-d, asking us where He is.

The State of Israel shouts out to the world that Hashem never abandoned His people. He has already brought back to His land, nearly seven million Jews. And we have witnessed in our lifetimes, numerous prophecies. Therefore, we must show our הכרת הטוב to G-d by celebrating and reciting Hallel on this very special day.

Jews Are Meant To Be Separate

Parshat קדושים ends with the words, ואבדיל אתכם בין העמים, that Hashem will separate us from among the nations. This is meant as a blessing if we follow the Torah.

Rav Chaim of Voloshin said that this blessing will come true if we act as a holy nation. This separation also implies protection from G-d against anti-semitism from the nations. Rabbi Twerski added that many Jews foolishly believe that if they do not act too Jewish, then the Goyim will be kind to us.

When Judaism is abandoned, it does not diminish anti-semitism, but increases assimilation.

When we faced persecution over the generations, our persecuters never made a distinction between those who acted outwardly Jewish, and those who tried to hide their Jewishness.

The message of protection and separation from the nations, depends on our observance of the Torah. This is particularly true in Israel where we have the additional promise that if we keep the commandments, the land will not vomit us out.

This is also why it is written that anyone who manages to stay in Israel, is a Tzaddik, because if he wasn’t, the Land would not tolerate him.

Foolishness of Holding a Grudge

There are commandments in פרשת קדושים that give advice on how to get along with other people. We are told to love our neighbor as ourselves, which teaches the Mitzva of אהבת ישראל, loving every Jew. We are also told not to take revenge or hold a grudge against another person.

And there is also the commandment that forbids us from hating our brother in our hearts. The Torah recommends that rebuking one who has harmed us, will remove these feelings of resentment.

Rabbi Twerski takes this a step further by explaining that when one allows himself to hold a grudge or hold on to feelings of resentment, the only one he is hurting, is himself.

The person that these feelings are aimed at, most likely is unaware or doesn’t care that this person has such feelings against him. He is not the one losing sleep because he is eating himself up with this anger and resentment.

The Torah is telling us that we need to rid ourselves of these negative feelings. It is clearly for our benefit that we move on, and leave this negativity behind us.

It is utter folly to punish yourself for someone else’s misdeeds. In Kohelet it’s written that, “Anger lingers in the bosom of a fool.” It is simply not worth hating another Jew.

Perverting Justice

There is a Pasuk in קדושים that carries an important message. The Torah says, לא תעשו עול במשפט, that we are not allowed to pervert justice.

This means that laws of ethics and morality are absolute. The judicial system is limited in not being able to pass laws that are contrary to the Torah.

There can never be laws passed that would allow dishonesty or cheating in business. And there can never be laws passed that would change what is morally correct in terms of marriage and fidelity.

Rabbi Twerski wrote that the violation of this law is what has led to the degradation of society. Two examples of crossing these lines are related to gambling and abortion.

According to the Torah, these are absolutely forbidden, and there cannot be legitimate rabbinic authority, who would allow gambling and abortion. Rabbi Twerski would see the legalizing of these two vices, to be very Sodom like. The passing of immoral laws stems from the way society rationalizes and tries to justify such things.

The beauty of the Torah as opposed to democracy, is that the Torah sets limits as to how far one can bend the law. Democracy does not have such limits, and whatever the majority decides, becomes law. This is the very reason why we have this instruction of not perverting justice.

Always Respect Parents

The well known Pasuk from פרשת קדושים that tells us to fear our parents and keep Shabbat, has a little different meaning nowadays.

The classic interpretation is that we are to honor and fear our parents at all times, but we need not obey them if they tell us to violate Shabbat. Hashem’s Torah comes first.

Rabbi Twerski pointed that this Pasuk carries a different problem since the Baal Teshuva movement emerged.

We now have numerous situations where the children are far more religious than their parents.

The Rabbis teach that a son is supposed to say respectfully, “But Father, doesn’t the Torah say otherwise?” This teaching is to emphasize that there is never a justification of being disrespectful to parents who are less religious.

In general, all observant Jews should take great care in avoiding taking an elitist attitude over the secular community. Who are we to judge who is righteous in Hashem’s eyes?

This admonition to fear parents and keep Shabbat has a double message. We don’t need to obey when it comes to violating the Torah. But we must always be respectful to our parents as well as every Jew.

No More Humiliation

There is a prophecy related to Yechezkel that says, על כן נתתיך לחרפה לגויים, which means that we are warned that if we don’t follow the Torah, we will be shamed among the nations. This Pasuk would have been in the Haftarah had it not been Rosh Chodesh.

There is a startling Midrash from איכה, that describes a conversation between two non-Jewish women. One woman got angry at the other and called her a יהודי, a Jew. The other woman was so insulted that she told her, “You can call me any name you want and I would forgive you. But I can never forgive you for calling me a Jew.”

This is the fulfillment of that prophecy. There will come a time when we will be so despised by the nations. Thankfully, the period where that prophecy existed, is behind us. Although anti-semitism still exists in the world, the situation for the Jewish people has dramatically changed.

This represents the coming week where we pay tribute to the State of Israel. We acknowledge and mourn for our fallen heroes, who gave their lives so that there would be a Jewish homeland.

We will celebrate the miracle of the State of Israel that is now seventy-four years old. It represents an end to the shame and degradation the Jewish people faced in the Exile. Today Jews hold their heads high, and the image of the Jews has changed.

When we will see Israeli fighter jets flying overhead this Thursday, it is an assurance to us that we will never again have to suffer such humiliation.

Basic Principles of Torah

This week we will read פרשת קדושים in Israel. Rashi says that this Parsha is special because the עיקרי התורה, the basic principles of the Torah are found in it.

Rabbi Twerski interprets this to mean that this applies to interpersonal relationships. It includes, respecting parents, helping the poor, no theft, not withholding wages, no improper advice, and not holding a grudge, just to name a few.

The common principle here is that religious Jews should not take these ethical laws lightly. This particularly applies to proper behavior in business matters. Torah observant Jews should not be capable of spousal abuse, but, unfortunately, they are. They must be careful about not speaking Lashon Hara, and should not harbor resentments towards others.

The overall conduct of an observant Jew is what is meant here. This is why Rashi says that these are the basic principles of the Torah. Observing laws between man and G-d meticulously, is certainly praiseworthy. But all of this can be undone when a religious Jew is dishonest in business and doesn’t treat others with respect and dignity, both at home and in the workplace.

Walking in Hashem’s Ways

The end of פרשת אחרי מות speaks about refraining from walking in the ways of the Egyptians and Canaan, but instead to walk in the ways of Hashem.

This simple statement leaves a great deal to interpretation. On the one hand, the Pasuk is telling us to walk in Hashem’s ways regarding the Mitzvot that are difficult to understand, such as the prohibition against wearing wool and linen, known as שעטנז. It also includes the prohibition against eating milk and meat, which has no clear explanation.

There is also the emphasis on “walking” in Hashem’s ways. Walking implies avoiding stagnation and being active in our observance of the Torah. We are to avoid complacency and passivity, and not lose our enthusiasm and excitement in how we serve G-d.

This is the reason why we are told to run to perform a Mitzva and flee from sin. The end result will be the continuation of the Pasuk that tells us that we shall “live by them,” referring to the Mitzvot. Mitzvot bring life, when we “walk” and do not stagnate.

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.