People Make Mistakes

Parshat Vayikra deals with the various types of sacrifices offered on different occasions and in different situations.

After enumerating these sacrifices, the Torah goes on to discuss the reality that people do make mistakes and are capable of sinning against Hashem.

There is even the very real possibility that individuals in high positions, will sim inadvertently. The Torah begins with the transgression of the anointed Kohein, an error made by the Sanhedrin, the highest court, and the Nassi, a head of one of the tribes.

In each instance, there is a special sacrifice offered to atone for this unfortunate error. However, the language regarding the Nassi, is quite telling. The wording is, אשר נשיא יחטא, “When the Nassi will sin.” If we notice that the first letter of each of these three words, is אני, which is a hint to selfishness, or, “It’s all about me.”

The Torah is making a subtle warning that “power corrupts.” And when people are in positions of power, they get carried away into believing that they have a strong sense of entitlement. This will ultimately, get them into trouble.

It has been said that one of the proofs of the truth of Judaism, as opposed to other religions, is that Judaism acknowledges the fallibility of its leaders, while other religions, do not. Moshe Rabbeinu and King David sinned, and still achieved greatness. Perfection belongs to G-d, not man.

Because “messing up” and making bad decisions, happens to everyone, the Torah offers remedies, to atone for such transgressions. It is also a reminder that no matter how far we may have sunk, there is always room for repentance.

Sacrifices

This week we begin the Book of Vayikra, the third book of the Torah. One of the major topics discussed, was the offering of sacrifices.

Aside from the daily sacrifices offered in the morning and evening, there were individual sacrifices offered for various reasons. The various types of sacrifices were categorized as either קדשי קדשים, holy of holies, and קדשים קלים, lighter holy offerings.

The first group, קדשי קדשים, were either offered completely on the altar, as in the case of the עולה, or burnt offering. The other sacrifices in this category were the sin and guilt offerings. These were partially offered on the altar, with the other part, eaten by the Kohein, in the Temple, and in a state of purity.

The קדשים קלים group, could be eaten by non-Kohanim, provided that they were in a state of purity. They could be eaten within the walls of Jerusalem.

These included free will offerings, known as נדבה, as well as thanksgiving offerings, known as תודה. There was also the holiday sacrifice, known as חגיגה, and the most famous sacrifice of all, the Pesach sacrifice, or קרבן פסח.

The process of preparing these animals for sacrifice, was meant to make an impression on the one offering them. When the fats were burned on the altar, it represented how one must not be “fat” in his outlook on things. He was not to be complacent, and assume that everything was coming to him.

One of the beautiful features of these sacrifices, was also the offering of the קטורת, or incense. If you lived in Jerusalem, you were fortunate to be able to enjoy the sweet fragrance of the incense, that was felt all over the city.

It was a constant reminder of Divine protection, and it allowed the people to feel Hashem close to them. How we long for those days!

Forgetfulness

Just as remembrance is a positive character trait, forgetfulness is a negative trait. There are both practical and spiritual reasons for this.

On a practical level, we might forget debts or obligations that we might have to someone. We might forget to honor commitments that we may have made. And we might forget kindnesses done to us by others, and not show appreciation for such kindness.

On a spiritual level, it is wrong to forget how we have turned away from G-d. We must not minimize sins that we have committed, for otherwise, we will not learn from such mistakes.

By conveniently forgetting how we acted wrongly, we may choose to only remember positive things we have done. We will pat ourselves on the back and rationalize that overall, we are pretty much okay.

It is a very natural human tendency to be forgetful. The Orchot Tzaddikim suggests that we first must acknowledge that this is something we must overcome. We should provide for ourselves simple reminders if we owe someone money, for example. One should erect formidable fences so that he not forget the Torah.

Part of our daily routine should be to remind ourselves how fortunate we are to be part of the Jewish nation. We must not forget where it all began on Mount Sinai. We heard G-d speak as we accepted to live in an ethical and moral way, that would be an example for the world.

Forgetfulness can be very harmful. This awareness of its potential dangers, should motivate us to overcome it.

The Trait of Remembrance

The Rabbis speak a great deal about how one should work on correcting his character. This is meant to be a lifelong task to always work at self improvement.

One must work at overcoming pride, in order to achieve humility. One must learn to love rather than hate. One must learn generosity and compassion and overcome cruelty and miserliness.

The Orchot Tzaddikim speaks of a trait that might be among the most important of all. He calls this the trait of remembrance.

He explains that people have a tendency to get off track and become frustrated or depressed because they forget the proper way of thinking. He lists no less than thirty things that are important to remember each day. This will allow us to stay focused and not let the difficulties of life, get the better of us.

We must always remember to have G-d opposite us at all times. This allows us to be aware of His kindnesses, and to appreciate His abundant blessings. Even when things aren’t going so well, if we remember Hashem’s loving kindness, then we learn to embrace the hardships. We understand that everything is for our ultimate good.

The trait of remembrance allows us to put things into perspective. We remember what is truly important, and what might be an annoyance that is getting the better of us. It is a way to stay focused and appreciate the beauty of life. Self improvement has many benefits. The greatest benefit is that it helps us to be positive, upbeat, and happy to be part of this world.

Righteous Women

When the Torah gives a summary of all that was involved in the construction of the Mishkan, there is also an acknowledgement of the role of women.

There is a reference to the generosity of the women in their donation of copper for the Mishkan. They donated the backs of their mirrors to show spirituality rather than vanity.

They kept up the morale of their husbands during the bitter period of slavery. They encouraged them when they came home exhausted from their hard work. They kept them focused on the bright future of the Jewish people. They continued to bring in as many children as they could into the world.

It is told that they did not participate in the sin of the Golden Calf. And their love for Israel was unparalleled. This could be seen in the incident with the daughters of Tzlophchad, who longed for a share in the Land of Israel.

It is understandable what the rabbis said when they wrote, “Because of the righteous women, the Jewish people were redeemed from Egypt.”

It is most appropriate to show appreciation for Jewish women, as we give our review of what brought the Jewish people to the dedication of the Mishkan.

Depth of Torah

The Baal Haturim is one of the commentators on the Torah, that was blessed with an incredible mind. He was a master of mathematics as well as a great Torah scholar.

These two traits allowed him to delve into the realm of סוד, where he revealed secrets of the Torah. One area of סוד, that he excelled in, was the use of Gematria. This meant attaching a numerical value to words of the text, and finding other words that had an equal numerical value.

The Gematria that is truly amazing from Parshat פקודי, comes from the words, ותכל כל עבודת המשכן, “And all of the work of the Mishkan was completed.” The Baal Haturim found that the same numerical value was contained in the words, בעשרים וחמשה בכסלו נגמר, “It was completed on the twenty fifth day of Kislev.”

There is a Midrash that confirms that the portable Temple of the desert, known as the Mishkan, only took two and a half months. There was an appeal from the nation to contribute all necessary materials on the day after Yom Kippur, the completion was on the date that eventually became Chanukah, and the dedication was delayed until the spring, on the first of Nissan.

This is a great example of showing that there is no book that compares with our Torah. It can be studied on many levels. But the depth of knowledge contained in it, cannot ever be completely known to any man. It is the task of every Jew to continue to study on his level, and gradually, more and more will be revealed to him.

Who knows, perhaps there are some great minds out there, that would make the Baal Haturim proud. This is what is meant by the Mishna that tells us to continue to review, because everything is contained in it.

Acquiring a Jewish Soul

The commentators of the Torah look for messages contained by the order of subjects presented in the text. This is called סמיכות הפרשיות, the connection between chapters.

Last week’s Parsha ended with a description of how Moshe Rabbeinu’s face had such a glow, that he needed to cover his face with a veil. This is what happens to a holy person. There is a certain aura connected with how he looks.

The Baal Haturim wrote that the connection of subjects to this week’s Parsha of ויקהל-פקודי, is that the first subject discussed is Shabbat. The Rabbis said the face of one who observes Shabbat is different from all of the other days of the week. The extra soul that one acquires, can be seen in his face. This is why we are sad to see Shabbat leave, as we must say good by to this special holiness.

In my twenty-five years of involvement with helping people convert to Judaism, I have witnessed a similar phenomenon. This applies to all converts, regardless of their country of origin. And my converts have come from all over the world.

When they finish the long conversion process, with their immersion in a Mikva, there is an incredible transformation. They look different than they did before. They have acquired a Jewish soul that will remain with them for eternity. Their faces have a different glow to it.

This is what happens when one elevates himself spiritually. This was seen in Moshe, and is seen in holy Jews every Shabbat, and is seen by those individuals who choose to embrace Judaism.

Moshe’s Accounting

The month of Adar in the Beit Hamikdash was a very busy time. There was an active collection going on in the whole country.

Every male above the age of twenty, needed to contribute a half shekel. This money was used for the maintenance of the Temple. In addition, the גזבר, or Temple treasurer, needed to make sure that all of the half shekels of the previous year, were used up.

They needed to see what needed to be spruced up. This allowed them to use up the old funds, and have the Temple in tip top shape, for the massive pilgrimage to Jerusalem for Pesach.

It is no coincidence that we read the double portions of ויקהל-פקודי at this time. It is mainly an accounting of where all of the donations towards the construction of the Mishkan, were used.

As leader of the Jewish people, Moshe Rabbeinu realized that he needed to set an example for future leaders. Despite his great piety, he wanted to give an explanation for all gifts that came to him. He needed to prove that there be no suspicion that he took any of these donations for his personal use.

While in many ways, Adar was the accounting season of finances, it was also a time when everyone needed to look at themselves, and be certain that they were conducting their lives with honesty and integrity. After all, we must prepare for the major accounting we will need to give, when we leave this world when we reach 120.

To Know and Love G-d

There are those who say that the essence of Judaism is “to know and love G-d.” This means that the goal of our spiritual worship is to develop a stronger connection with our Creator, so that we eventually feel this emotion of love.

Similarly, it is our task to learn as much as is humanly possible, how Hashem runs the world. Nobody can truly know Him, but we can get glimpses, if we work at it.

We see this in the dialogue between Moshe Rabbeinu and G-d. He saw an opportunity when he prayed for forgiveness for the sin of the Golden Calf. He asked, “Show me Your glory.” He was answered that nobody can truly know Me and live.

Nevertheless, Moshe was shown aspects of the Al-mighty, because he desired to know Him. He asked why it appears that the wicked flourish, and the righteous suffer.

Moshe received much more than a glimpse. The knowledge he received, made him realize the magnitude of G-d’s greatness in relation to himself. The more he learned, the more he understood the vulnerability of man.

This caused Moshe to become the humblest and the greatest of all men. He realized that all of man’s achievements are a gift from G-d, and no matter how much one might achieve, it is a fraction of the ultimate power of the Al-mighty.

This is the benefit of the quest “to know and love G-d.” It helps give a true perspective of the reality of the world. It allows us to be focused on what is important and what is not.

Three Components of Prayer

We learn from Moshe Rabbeinu the proper method of asking for forgiveness. We saw that he was successful on achieving atonement for the sin of the Golden Calf.

First, Moshe mentioned זכות אבות, the merit of our fathers. In essence, he was telling G-d not to forgive us for our sake, but for the sake of Avraham, Yitzchak, and Yakov.

After this, Moshe reminded Hashem that if He punished the Jewish people in the desert, He would look weak. Why should He allow the Egyptians to be mocking, and questioning of G-d’s ultimate power. This would be a desecration of His holy Name.

And finally, Moshe used the formula taught to him by G-d, how to change harsh judgement into mercy. This would come about through the utterance of the Thirteen Attributes of Hashem. We include this in our Selichot prayers, and say them at least seven days during Ne’ila, at the end of Yom Kippur.

This is the formula for seeking Hashem’s favor. Do it for the sake of the Avot, and His holy Name. And be merciful through the utterance of the Thirteen Attributes.

Shabbat: A Pillar of Judaism

The description of Shabbat in Parshat Ki Tissa, gives us an interesting perspective of this holy day. This can be learned from the words, וביום השביעי שבת וינפש, “And on the seventh day He rested and was refreshed.”

Translating the word, וינפש, as “refreshed,” as found in Artscroll, does not do justice to that word. In 1963, Rabbi Charles Kahane, father of Rabbi Meir and Rabbi Nachman, published an expanded English translation of the Five Books, called, “Torah Yeshara.” The senior Rabbi Kahane translated, וינפש, as, “endowed it with a spiritual quality.”

This translation is not literal, but expresses the uniqueness of this blessed day. When observed properly, we are endowed with a נפש יתירה, an extra soul, that allows us to reach greater spiritual heights. Shabbat should be viewed as a precious gift, where we rest and solidify our bond with our family and Creator.

The sanctity of this day is felt very strongly in Israel, and particularly in Jerusalem. A siren is heard forty minutes before sundown, to remind the women to light candles, and for everyone to refrain from weekday activities. One can feel a special peacefulness descend on our Holy Land.

The quote that the Sabbath kept the Jewish people together more than its being kept by the Jewish people, is certainly true. It has been a pillar for us throughout the Exile.

In my experience, there is no comparison to the Sabbath of Israel, as compared to that of anywhere else in the world. It is very difficult to describe without truly experiencing it. Someone once said, that describing the specialness of Shabbat, is like describing a beautiful sunset to a blind person. The sunset needs to be seen, and Shabbat needs to be experienced, to fully appreciate their beauty. This gift is available to all Jews everywhere. It is one that must not be passed up.

Redemption: In Its Time

The Talmud describes the Messianic times in two ways, based on a prophecy by Isaiah.

It can come quickly, known as אחישנה, if there is collective repentance by the Jewish people. Or, it will come at the time that Hashem sees fit, known as בעתה.

If the Haftarah of Parshat Para is describing the period we are now living, we are clearly in the בעתה, “in its time,” period. There is a description of the ingathering of the exiles. And there is a description of the desolate land, once again being fertile. And there is even a description of how the people will ultimately be elevated by the special waters of purification. All of this, is what we have merited to witness in our lifetimes, and clearly points to our ultimate Redemption.

But the Prophet Ezekiel makes it clear that all of this is happening despite our bad behavior. G-d says, “ I am rebuilding the House of Israel, not because of you, but because of My holy Name that was desecrated among the nations. You should be ashamed and embarrassed of your actions, House of Israel.”

It is clear that the miracles we are witnessing, are not because we deserve them. Hashem decided it’s time for Jews to come home. This knowledge should humble us to where we realize the abundant kindness we have been receiving from Above. It should allow us to return to Hashem, both physically and spiritually, to show gratitude and appreciation for the gift of the State of Israel, the symbol of our Redemption.

Aliya-Sanctification of G-d’s Name

Parshat Parah is read before the month of Nissan. It speaks of the purification necessary for those who may have come in contact with the dead. They need to be sprinkled with the ashes of the Red Heifer, in order to be in a state of purity for the Pesach holiday.

The Haftarah is read from the Book of Yechezkel. It also speaks of the ultimate purification in preparation of building the Third Temple. It speaks of the time when all of Israel will be sprinkled with waters of purification, and all will once again serve Hashem with a complete heart.

This Haftarah is probably the most Zionistic of the entire year. One particular Pasuk, was the motivator for me to announce forty years ago, that I was leaving my congregation to make Aliya.

Yechezkel reviews the events that transpired that forced the Jewish people to leave their sacred land. He goes on to explain that they desecrated the Name of G-d, by their very presence outside of Israel.

The Gentile would mock the Jew in Exile, and say to them, “If you are G-d’s chosen people, why aren’t you in His chosen land? This makes G-d look weak and is a desecration of His holy Name.

I did not want to be guilty of Chillul Hashem, and my wife and I realized that we must move to the place that was a Kiddush Hashem.

The State of Israel is a sanctification of the Name of G-d. its existence proves that He has not abandoned us. It announces to the world that the Jewish people are indeed, G-d’s chosen people, as we daily witness the fulfillment of ancient prophecies.

It is my fervent prayer that all Jews return to Israel, the only home for the Jewish people. We will see a fulfillment of another verse of the Haftarah, “And you will be My people, and I will be your G-d.”

No Turning on Lights With Elbow

It is important to make note of verse 31:13 in the Book of Shemot. This is the source for the thirty-nine Melachot of Shabbat. This is learned from the words, אך את שבתתי תשמורו, “But you shall observe my Sabbaths.”

The positioning of this Pasuk right in the middle of the numerous chapters, discussing the construction of the Tabernacle, is significant. Those thirty-nine activities forbidden on Shabbat, were activities that were done as part of the construction.

It is also interesting to emphasize that in order to have violated any of these Melachot, they must be done in the same manner it was done in the desert. In order to save an individual of a Torah violation, there is the concept of כלאחר יד, that literally means, “the back of the hand.”

If, for example, one carries an object from a private to a public domain on his shoe, it would be a rabbinic violation and not a Torah violation. This exemption should only be done, in time of need. It should not be done routinely.

Some ignorantly believe that it’s perfectly okay to turn on a light with one’s elbow. This is כלאחר יד, and does reduce the infraction to rabbinic. However, a rabbinic violation must not be taken lightly. The Oral Law is based on the teachings of the Rabbis, and must be observed. The כלאחר יד exemption should only be done בשעת הדחק, under exceptional circumstances. It must not be abused or belittled.

Shabbat laws are very intricate and detailed. One must study and cherish them, for Shabbat is one of the greatest gifts given to the Jewish people.

Turnabout

The villain of the Purim story, is the Amalekite, named Haman. The Gemara in Masechet Megilla, describes how he rose to power, and ultimately, fell.

The Talmud observed that in every person’s life, he goes through a period where his Mazal, or luck, is in an upward movement. For a certain period of time, everything seems to be going right. (Some people might claim that they are still waiting for their lucky time!)

This point was very clear when Haman came home and boasted to his family, how everything was going great. He was the only one invited to the queen’s party, aside from the king. His only problem preventing him from total joy, was the Jew, Mordechai.

Purim is the holiday of “turnabout,” where everything took a dramatic turn. For the Jews, it was celebration, and victory over their enemies. For Haman, it was his complete demise.

The lesson of Purim is never to give up hope. Our personal situation might look bleak. Some have financial problems, while others may be dealing with overcoming illnesses. There are those that are praying and waiting for their soulmate for too long.

Just has Haman had it all and fell, we must believe that despite our current challenges, things can change in a moment. We can see great salvation and joy. The Chassidim taught their disciples, that every hardship should be viewed as a sign, that great things are just around the corner.

Faith is a powerful tool. The Jews had it in Persia, and it led to our annual celebration of Purim. It is our faith that will, G-d willing, lead us to personal joy and celebration.

Accepting the Torah Out of Love

The Gemara in Masechet Shabbat gives vivid details of the awesome scene that took place on Mount Sinai when the Torah was given.

There was thunder and lightning, and the continuous sound of the Shofar. The mountain shook and the people trembled when they heard the voice of G-d.

It was no wonder that the nation accepted the observance of the Mitzvot. The mountain was placed upon them, so to speak. It was clear that there was no way they would refuse the offer to be a “kingdom of priests, and a holy nation.” Their acceptance of their special role was mainly out of fear.

The story of Purim was directly connected to the events of Mount Sinai. The name of G-d is not found anywhere in Megillat Esther. Yet, the people were united in their collective effort to repent, and reaffirm their acceptance of the Torah.

The Megillah uses the words, קימו וקיבלו, “they accepted and fulfilled.” The explanation of these two words, is that they now accepted out of love, what they had previously accepted out of fear.

This was what was missing for nearly a thousand years. There needed to be a higher level of observance than doing things out of fear. We are commanded to both fear Hashem, and to love him. Observance out of love, is a higher level of connection.

Ideally, in our personal worship of G-d, it should contain both of these elements. Hashem is the Awesome King, and we are to fear Him and the punishments described in the Torah for non-observance. But we also must see Hashem as the Benevolent Father, who deeply cares about us, and feels our pain. These two elements are what truly bring us close to Him.

We should see Purim as the holiday that opened the channels of observance of Mitzvot through love. It is a reminder that we are to be passionate in such observance. When we have both fear and love of Hashem, we are then fully equipped to fulfill our role in the world as Jews.

True Leadership

The Haftarah for Parshat Zachor is very tragic. It speaks of the fall of King Saul, and how he lost his kingdom.

Although the theme is the destroying of Amalek, if we look carefully at the text, we see a message for leaders. Shaul’s excuse for not fulfilling the Divine command to destroy Amalek, is that he was afraid of the nation. He didn’t want to go against public opinion. He gave into their wishes, rather than follow the word of G-d.

Contrast Shaul’s behavior with that of King David, who was a real leader. David was reprimanded by his wife, Michal, the daughter of Shaul.

She felt that he had made a spectacle of himself, when he danced wildly when the Holy Ark was returned to Jerusalem .

David told Michal that her father lost his kingdom because he cared about what the people thought. He was chosen to succeed him, because he only cared about the word of Hashem.

If only we had leaders today who would truly lead. And how successful they would be, if they only cared about doing that which was right in the eyes of G-d.

Priestly Garments

The priestly garments of the Kohanim, have a mystical and mysterious side to them. The four garments of the regular Kohein (pants, belt, shirt, and hat), were not nearly as impressive as the eight garments of the Kohein Hagadol.

It can be said, that there was a dramatic change in history, because of these sacred garments. It is told that Alexander the Great had a dream that he would meet the High Priest in his eight garments. The dream actually came true when Alexander met the Kohein Hagadol, known as Shimon Hatzaddik.

To paraphrase a famous movie, this was the beginning of a beautiful friendship. Alexander became a faithful friend to the Jews, as he went about conquering the world.

To this day, many Jews name their children, “Alexander or Alexandra,” as a tribute to this friendship.

The mystical aspect of these garments is that they served as atonement for various. Just looking at them, had an effect on that individual.

The חושן משפט, or the breastplate served to atone for injustices in the courts. It also atoned for impure thoughts in the heart.

The מעיל, or outer garment, atoned for Lashon Hara, improper speech. The מכנסי בד, the linen trousers, atoned for sexual immorality.

In general, the establishment of these garments, was meant to help overcome the stubbornness of the Jewish people. It was mainly to emphasize the importance of humility, and serving G-d humbly.

Shabbat Candles

The structure of the various commandments of the Torah, contains 613 Mitzvot, where 248 are positive and 365 negative. In addition, there is a separate category of Rabbinic Law, that is known as, “The seven positive Rabbinic Mitzvot.”

These seven laws have a different standing, than other rabbinic law. They are on a level slightly below Torah Law as these were established and accepted in ancient times.

Aside from having the stamp of the Sanhedrin, some go back to the time of King Solomon. The celebration of Purim and Chanukah, are among these laws, as is the commandment to wash before eating a meal, and making 100 blessings each day. Shlomo Hamelech instituted “Eiruv,” and it was also ordained to recite full Hallel, eighteen times a year in Israel.

The seventh rabbinic commandment was for women to light Shabbat candles every Friday night, as well as before various festivals. There is a hint to this from Parshat Tetzaveh.

The beginning of the Parsha instructs Aharon, the Kohein Hagadol to light the Menorah, so that there be a “Ner Tamid,” an eternal light in the Temple.

The Baal Haturim noted that the word, תצוה, “to command,” is equal in Gematria to, נשים צוה, “that women were commanded.” This is a hint to candle lighting on Shabbat. The Baal Haturim even recommends that just as olive oil was used to light the Temple Menorah, it is the choicest way to light Shabbat candles.

For many Jews, their Shabbat observance only consists of lighting Shabbat candles. Although, ideally, Shabbat should be fully observed by all Jews. But, nevertheless, these candles represent a connection with our traditions that began thousands of years ago, that has allowed us to continue as a people during our long and bitter exile.

Amalek- Removing Doubt

This coming Shabbat, we read Parshat Zachor. It is a Torah obligation to hear the reading that commands us to remember Amalek.

This reading always falls on the Shabbat before Purim. The connection is that the evil, Haman, was a descendant of Amalek. And the Amalekites were considered the bitter enemy of the Jewish people.

Amalek is synonymous with everything evil. Satan, the Yeitzer Hara, Ayin Hara, and even the Angel of Death, are all connected to Amalek. When we successfully erase the memory of Amalek, we are, in essence, removing evil from the world.

It is interesting to note that the Gematria, or numerical value of עמלק, equals the word, ספק, meaning, “doubt.”

We must not minimize how an individual can be tormented by his doubts. He wonders if he is healthy, or has enough money. His doubts make him concerned about his relationship with those who are dear to him. Being in this state of uncertainty, gives him no peace of mind.

This state of being is brought about by these negative forces. When one is able to remove doubts, and faces the world with optimism, and a clear path of what he must do, he is at peace. He is truly able to be happy with his life.

Perhaps this year when we read Parshat Zachor, we should focus in our prayers that we be able to remove all doubts, which means, removing the Amalek that may be inside of us.