Bitul and Biur

The laws of Pesach include many Torah laws as well as Rabbinic laws. The Torah uses the word, תשביתו, as the instruction to get rid of our Chametz during Pesach.

There are two methods of disposing of our Chametz. The first is referred to as “Bitul,” or nullification. This is done by making a declaration that we no longer own any Chametz in our possession. It is “Hefker,” or ownerless. This intent is all that is necessary on a biblical level.

The second method of תשביתו, would be “ביעור,” or the burning of Chametz. The Chametz is destroyed to the point that no benefit can be derived from it.

The Rabbis require that we do both ביטול and ביעור. The reason for this, is the concern that one will not renounce his Chametz with a full heart, because of its financial value.

The custom to search for Chametz, known as בדיקת חמץ, and the selling of Chametz, מכירת חמץ, to a local rabbi, are both Rabbinical in nature.

The Challenge of Halacha

The Pesach holiday is challenging on many levels. There is a great deal of physical exertion in preparing for this special celebration. And there is also a financial challenge in getting rid of our Chametz and the added expense of purchasing Kosher for Passover products.

But a third challenge is where our Fear of Heaven, יראת שמים, is tested. There was once an information sheet handed out to members of a specific congregation, titled, “Do it right on Pesach night.”

It gave a detailed description as to how to fulfill each particular Mitzva during the Seder. It listed how much wine was needed in order to properly fulfill the drinking of four cups of wine. It also included the amount of Matza and Maror, Bitter Herbs, needed to be consumed in order to fulfill those Mitzvot. In short, the specifics were taught down to the last milliliter.

Some might not understand the necessity to be so picayune. Others may think it to be foolishness. But these details reflect an overall attitude as to how we view Halacha, Jewish Law.

A G-d fearing Jew understands and believes that the Oral Law was given on Mount Sinai. This is the power given to the Rabbis to implement Torah law. It has been codified primarily in the Shulchan Aruch, and these are the guidelines that observant Jews fulfill.

When one studies the Talmud, which is an analysis as to how these laws are formulated, he has a better appreciation for all of the details set forth by the Rabbis.

Therefore, when the Seder night arrives, the specifics are not viewed as a challenge, but a fulfillment of what their fear of Heaven demands of them.

Alacrity

It is interesting that Parshat Tzav often coincides with Shabbat Hagadol. By this time, we are heavily involved with our Pesach preparations, which can seem to be overwhelming.

Although Parshat Tzav continues to deal with the sacrifices, there is a clear message, to be learned. The Rabbis explain that although the word, “Tzav,” means, to command, it is also a language of alacrity. We are to fulfill the Mitzvot with enthusiasm and excitement.

The term in Hebrew for such alacrity, is זריזות. It is not enough to merely observe the commandments, but they need to be observed excitedly. And here lies the coincidence related to Pesach preparations. Regardless of how one gets ready for the coming holiday, there is a strong aspect of physical and even tedious labor. There is the cleaning, cooking and shopping. And there is also the process of “kashering” our pots, pans, and utensils. All of this is physical labor.

We are to remember the Mitzva aspect of what we are doing. We are fulfilling the command to remove Chametz from our home. The Chametz represents haughtiness and arrogance. For the duration of the Chag, it is to be substituted with Matza, the unleavened bread, symbolizing humility and modesty.

Perhaps the reason why Parshat Tzav falls before Pesach, is to place a further request on us. The work we are doing can be exhausting, and the clock is ticking closer to Seder night. These preparations can become even more meaningful if done with enthusiasm and זריזות. The reward will be greater and the Seder and holiday, will be all the more enjoyable and meaningful.

Shabbat Hagadol

This week we celebrate Shabbat Hagadol. It represents our declaration of freedom from bondage, and the exodus from Egypt.

This took place on the tenth of Nissan, which meant the Jewish people left their slavery on Thursday. The first ever Pesach Seder, took place on Wednesday night. This year, our Seder will also take place on Wednesday night.

Some refer to this coming Shabbat as שבת הנס הגדול, the Sabbath of the great miracle. The word, “great” is added because the Jews tied their lambs to their bedposts, and told the Egyptians, they would be sacrificing and eating their objects of worship. The miracle was that there was no protest by the Egyptians.

Another reason for the word, “Gadol,” comes from the Haftarah from the Prophet Malachi. He spoke of the “great day that was coming,” when all evil would be destroyed. And Hashem would send Eliyahu Hanavi to announce the final Redemption.

We are living through a time of turmoil, where there is a lack of clarity, as to what is taking place all around us. We should be comforted in knowing that all of this was predicted in the Talmud and the Zohar.

Before the final Redemption, there will be great disrespect in the world. People will not seek the word of G-d for direction. There will be chaos created by scoffers and non-believers. But when this cloud of confusion clears, significant, positive changes will take place for the Jewish people.

Just like all attempts to undermine the sanctity of the Jewish people, has failed in the past, it will fail again. Holiness and goodness will reign, and the Hashem will again be acknowledged as the King of Kings. The Prophet Yechezkel described what awaits us, when Hashem said, “And you will be my people, and I will be your G-d.”

Owning Chametz

There is a fascinating statement in the Talmud in Baba Kama 29b. Rabbi Yishmael declares that there are two things that are not in the possession of an individual, and yet, he is responsible for them.

The Torah taught that they are still viewed as though, they are in his possession. This refers to a pit that was dug in a public domain, and Chametz after the sixth hour and onwards.

One cannot declare ownership on property belonging to the public. Nevertheless, if one creates a hazard by misusing public property for his personal use, he would be liable for damages. He does not own the pit, but he is responsible.

The case of Chametz is more complex. The Gemara observed that one cannot be considered the owner of an object, when he has no benefit from it.

The Torah forbids the eating of Chametz, or leaven, from the sixth hour, which would be midday. Therefore, if one did not remove his Chametz from his home, or sell it to a non-Jew, he bears responsibility.

He cannot be considered the owner of the Chametz after the sixth hour, because he is not allowed to benefit from it. But he is still liable for two negative commandments. “You may not see,” and “you may not find.” This is the Torah’s expression of giving a penalty for possession of a foreign substance in the holiday of Pesach.

It is my desire to share with you the brilliance of Talmudic scholars. And it is also my desire to teach some of the laws of Passover.

Don’t Help the Thief

There is another positive commandment, that is learned in the beginning of Vayikra. This refers to the instruction to return a stolen object to its rightful owner.

The Talmud notes a redundancy in the wording of that particular verse. The Torah says that one must return the stolen article, “that he stole.” It would seem to indicate that which would appear to be obvious. If one has a stolen object in his possession, he must be the one that stole it!

The Talmud is teaching us that we must see to it, that the stolen object be returned to its rightful owner, even if we did not steal it.

There are even laws forbidding us from purchasing articles from a known thief. If nobody ever bought that which the thief chose to steal, he would have no reason to steal.

The laws related to theft are very numerous. The Torah levies a monetary penalty of paying double the amount stolen, as long as the object is still in possession of the thief.

A society must not tolerate wrongfully taking what does not belong to someone. I recall my teacher, Rabbi Starr, of blessed memory, telling us about his own childhood memory. He lived in a “Fiddler on the Roof” type town where everyone knew everyone else. One day, they caught a robber, and held him in custody. The entire town stopped working because they were all curious to see what a thief looked like!

Disrespecting the property of others, represents a breakdown of society. The fate of the generation of the Flood, was sealed when they were guilty of stealing.

The simple command to return to its rightful owner, stolen objects, carries with it, far greater ramifications than we realize.

Obligation to Testify

In Verse one of Chapter five of Vayikra, there are instructions regarding giving testimony. There is a command to testify about what one hears.

The Torah uses the words, ושמעה קול אלה, translated according to Rashi, as referring to one who heard of admission of guilt by one of the parties.

If one refuses to state in court, what he heard, he has committed an offense. The Rabbis go even further in saying that if one could have made a difference, but remains silent, and because of not having his testimony, the guilty party gets away with his crime, it’s as if he committed that very crime.

We see how the Torah addresses every aspect of human life. One may feel that it’s better for him not “to get involved,” but the Torah seems to be saying the opposite.

This is a law like any of the other 613. It is listed in the Sefer Hachinuch as Mitzva number 122. It is a positive commandment to give testimony.

The details of this Mitzva are somewhat complex. There is a difference if we are dealing with money matters or capital cases. Nevertheless, the message is clear. Jews must get involved and not give in to apathy.

There are various causes that we are presented with. Some involve the giving of charity, while others ask that we donate our time. On certain occasions, the correct thing to do, might be to drop everything and protest.

It is clear that one day, when we reach 120, we will be confronted with the following question. Did we do all that we could, when our input could have made a difference? Hopefully, the answer will be a resounding, “Yes!”

Two Are Better Than One

Regarding the laws of Shabbat, if one wishes to avoid a Torah violation, he can have a friend participate in what he is doing.

For example, it is forbidden to carry from a private to a public domain on Shabbat if there is no Eiruv. However, if two people carry together something that could be carried by one person, they are exempt from the severe penalty of Shabbat violation. The act would still be rabbinically forbidden.

This is learned from a Pasuk in Vayikra that speaks about accidental transgressions. The Torah says that if a person sins accidentally, when he violates one of the commandments. The word for, “when he does” a transgression, is, ״בעשותה״. The Talmud in Masechet Shabbat points out that this word is intentionally written in the singular.

It is to teach that there is a violation if one person does the act, and not two. This is called, “ זה יכול וזה יכול. This implies that each could do the act by himself.

However, if it is a situation of זה יכול וזה אינו יכול, where one could have done the act by himself, and the other cannot, this would not remove the status of inadvertent Shabbat violation. The transgressor would need to offer a חטאת, a sin offering, to achieve atonement.

It is interesting how one word, בעשותה, could have such far reaching implications. This is but another proof that we must study the Torah in greater depth, to truly understand its teachings.

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.