The Temple and Purity

We often speak of the great loss that we have by not having a functioning Beit Hamikdash. The Temple served as a place of inspiration for the entire Jewish nation.

The pilgrimage festivals were very uplifting for the people. They were able to feel G-d’s Presence and closeness.

There is another aspect to the Temple era that is often overlooked. This refers to the care that needed to be taken in terms of טומאה וטהרה, purity and impurity. Every Jew needed to be aware of his personal status at all times.

Aside from the prohibition of entering the Temple in a state of impurity, there were many other situations, where people needed to be aware of their status.

One needed to be in a constant state of awareness regarding contamination. There were necessary quarantines if one had come in contact with the dead, or one who had leprosy. A dead reptile also made a person Tamei.

There was also the problem of food or garments that could be contaminated by having come in contact with certain impurities. The Mikva was needed regularly in order to attain purification for people and vessels.

The point here is that one was not able to stray very far from his Jewishness. There was a constant state of awareness of one’s status. The combination of the existence of the Temple as well as these laws of purity and impurity allowed Jews to live a very spiritual life. How we long for those days!

Sober Kohanim

The consensus opinion regarding the sin of Nadav and Avihu, was that they entered the Holy of Holies in a state of intoxication. We know this because of the command to Aharon, that it is forbidden for the Kohein to perform Temple service after he drank wine.

There is a Gemara that advises modern day Kohanim to remain in a sober state. The Temple might fall from the sky, and sober Kohanim will be needed for immediate service.

Even today, we are careful about Kohanim drinking wine. This is why the priestly blessings are only done in the morning at Shacharit. There is no Duchaning at Mincha because Kohanim may have drunk some wine at lunch. If prayer takes the place of sacrifices, there was a morning and evening sacrifice in the Temple, and there should be a priestly blessing in the evening.

This explains why there is Duchaning at Mincha on a fast day. No wine has been consumed that day.

There is often an argument on Simchat Torah as to whether Kohanim can Duchan for Mussaf. Most synagogues give a Kiddush before Mussaf. If the Kiddush was made on wine, no Duchaning for Mussaf. I once pleaded with the rabbi of the neighborhood to allow me to give the Priestly blessing on Simchat Torah since I was careful to make Kiddush on grape juice. My request was granted.

That Makes Sense

There is a large section in Parshat Shemini that deals with an explanation of the Kashrut laws. This is the source for the requirements of animals, fish, and fowel.

In the case of animals, they must chew their cud and have split hooves. Fish must have fins and scales in the water. (If they fall off, when taken from the water, they are still kosher.) Birds of prey may not be eaten.

On a recent trip to the States, my carry-on was searched by a TSA officer. When he saw my Tefillin, he asked me, “Are you a rabbi or something?” When I told him that I was, he asked me, “What’s the deal with that kosher stuff.” I told him that we are not allowed to eat animals that eat other animals. He was satisfied and said, “That makes sense.” And this whole conversation took place, while I was passing through the security line!

The Rabbis use the expression that food from a non-kosher animal, is מטמטם את הלב, confuses the heart. Our souls are affected by what we put into our bodies.

The soul is the eternal part of man’s being. It is pure and holy. The body and soul are meant to complement one another. The body can be used to do acts of kindness and other Mitzvot. For example, the Tefillin are wrapped on the body, and sanctify it. Placing food that is deemed unclean and impure into the body, causes harm to the soul.

A Jew is expected to act in a way that elevates and sanctifies. All of his actions should be thought out and planned. He must not defile himself in any way. Eating kosher food, helps achieve this goal of sanctity and purification. And as my TSA friend put it, “That makes sense!”

Respect Your Elders

There are many interpretations as to why Nadav and Avihu, the sons of Aharon, deserved to be put to death. The Baal Haturim lists at least five possible reasons, but is more inclined towards one of these reasons.

He said that their fate was sealed because they didn’t listen to rebuking. They decided matters of Jewish Law, disrespecting their teachers, Moshe and Aharon.

They were the younger generation that thought they knew better than the older generation.

This phenomenon is seen very strongly in today’s world. The wisdom and experience of the older generation, is not consulted for direction. The younger people actually believe that they know better.

It is possible that this feeling of superiority comes from the familiarity of the younger crowd, with the technological world. If the older people don’t catch on as well with e-mails and texting, and are not able to remember the various passwords, and unlocking encrypted messages, they must not be very bright. How can they be expected to give sage advice when they don’t know the difference between Tik Tok and Instagram?

Throughout our history, we were taught to respect our elders, and glean from their vast knowledge and experiences. They are missing out on a real treasure, waiting to be taken.

The consolation may come with the understanding that this problem began a long time ago. And an even greater consolation is that the Talmud in Masechet Sota, sees this lack of respect of the youth towards their elders, as a clear sign that Mashiach is on his way.

And Aharon Was Silent

As a Torah educator, it was always my task to show the value of living a life of faith in G-d, along with the observance of the Mitzvot. The question that is often asked is that it is not so obvious that the observant Jew are happier. There are clearly many very fine people who do not strictly observe Shabbat or keeping kosher, and they seem to be pretty happy with their lives.

My answer is that all of that may seem to be true, but the challenge comes during times of tragedy. The man of faith has the tools to deal with such tragedies, better than one without faith.

I know this is a generality that may not always be true. But the proof of my theory is seen in Parshat Shemini, and was witnessed by the conduct of Rabbi Leo Dee, and his incredible faith in handling an unspeakable tragedy.

Aharon needed to deal with the loss of his beloved sons, Nadav and Avihu. This took place on the day of the dedication of the Mishkan. We are told, וידם אהרון, that Aharon remained quiet. He accepted his horrible fate, without questioning in any way.

Rabbi Leo Dee demonstrated incredible courage and faith, in giving comfort to a grieving nation, who all felt the pain of the loss of his beloved wife and daughters. Like Aharon, he accepted his decree without questioning. If this was Hashem’s will, as a believing Jew, he will accept it.

It takes a great deal of study and spiritual application, to get to the level where one achieves this unshakable faith. Clearly, this is a benefit of the man of convictions. He understands his role and purpose in this world.

There are no shortcuts to acquiring contentment and peace of mind. A religious way of life has numerous benefits. Sometimes, it takes a tragedy to come to the realization of our special heritage. The bottom line is that it is very special to be a Jew.

Rejoicing When Enemies Fall

The seventh day of Pesach celebrates the defeat of the Egyptians, with the splitting of the Red Sea. Then Moshe and all of Israel, erupted in song and thanksgiving. They were now truly free.

This celebration is puzzling on two counts. The first is based on a Midrash that describes the rejoicing in Heaven by the angels, when the Egyptians were defeated. Hashem reprimands them, and reminds the angels that the Egyptians are also His children, and there was no place for such rejoicing.

(This is the reason why we only say a full Hallel on the first day of Pesach. Since the seventh day is holy, and we do not say Hallel on that day, it would not be appropriate to give Chol Hamoed more importance, so we do not say a full Hallel on these days, either.)

The second problem comes from a Mishna in Pirkei Avot. It says that we should not be happy when our enemy falls. So, if the angels were reprimanded, and we are not supposed to be happy when our enemies fall, why was the song at the Red Sea, deemed appropriate?

The answer is that we, as Jews, are allowed to give thanks and celebrate when enemies that threaten us, are eliminated. This is what Purim, Chanukah, and Yom Ha’atzmaut, are based upon.

However, the Mishna is speaking of a Jewish adversary, that has been causing us aggravation. If he falls, and is no longer in a position to harm us, we should not celebrate. We should pray that the tormentor should repent, and do Teshuva. There must not be hatred among Jews.

But on a Divine level, all human beings are G-d’s children. He is saddened when they use their free will, to choose to do evil. He is forced to punish them for their wrongdoings. This does not make Him happy.

At the Pesach Seder, we opened the door for Eliyahu and prayed, that Hashem would pour out His wrath on the nations that wish to harm. The ultimate rejoicing will come when our enemies are silenced for all time. This is the time of Mashiach.

Song of Songs

We read Shir Hashirim on Shabbat Chol Hamoed. The connection to the holiday of Pesach, is that it speaks of ultimate redemption for the Jewish people.

The book, known in English as “Song of songs,” was written by Shlomo Hamelech. It was only until the time of Rabbi Akiva, where there was a recognition of the depth and holiness of this book. Rabbi Akiva said that the other twenty-three books of Tanach, are holy, but Shir Hashirim is holy of holies.

He saw that the pure love between a husband and wife, is symbolic of the special love between Hashem and the Jewish people.

There is a story contained within the eight chapters of the book. It speaks of how all those that surrounded the two lovers tried to separate them, and doubted if their love was true. In the end, after a long separation, all realized and appreciated that their love was holy and pure.

The analogy is to Israel and the nations, and our long exile. The reunion of the two lovers symbolizes the ultimate redemption. This is why שיר השירים is read on Pesach.

The Rambam wrote that the goal in achieving absolute love of G-d is aided by having a relationship of absolute love between husband and wife. It is necessary to have a connection of faith, trust, and passion between two individuals, so that they will be able to have these same sentiments in their relationship with Hashem.

This was the deeper message that was seen by Rabbi Akiva, and why he saw Shir Hashirim as so special. It is a message of love, faith, and redemption, that epitomizes the Pesach holiday.

Cheerios and the Omer

The Sefirat Haomer is connected to a significant law that even has applications today. On the second day of Pesach, an Omer sacrifice was made using barley as its main ingredient.

This sacrifice signaled that permission was now granted to use what was called ישן, or, old wheat. This referred to what may have been a winter crop that was harvested before Pesach. The Halacha is that such wheat cannot be used until after the Omer sacrifice is offered. And since there is no such sacrifice today, we wait until after the second day of Pesach.

A few years ago there was an issue raised regarding eating Cheerios in winter. The fear was that the oats were planted in the fall, and harvested in winter. This meant that the Cheerios could have been available for purchase before Pesach. There were those who insisted that this cereal should not be purchased until after Pesach when the Omer sacrifice would have been offered.

It must be that a certain devout Jew was given the information that General Mills did plant winter crops. In any case, these rules called ישן and חדש, definitely apply in Israel. There is some debate as to whether it is also a Torah law outside of Israel.

It is important to be aware that Sefirat Haomer has agricultural rules attached to it. And this explains the apparent contradiction in the Torah that says Matza should be eaten for six or seven days. If we used permissible flour, harvested at the proper time, that would give us seven day Matza. But if we had to wait to use our harvest, when we begin counting the Omer, we would be left with six day Matza. This is an aspect of the Omer, that is not so well known, that needed some clarification.

Jewish Unity

The Haftarah for Shabbat Chol Hamoed, comes from Chapter thirty-seven of the Book of Yechezkel. It speaks of the valley of dry bones.

The prophet describes the miraculous event of seeing lifeless bones, once again arise and become human again. The prophecy can be understood to be speaking of the period of the resurrection of the dead, which is a basic foundation of Judaism.

But it can also refer to a period of time such as ours, where there are countless numbers of Jews that are totally ignorant of their Judaism. Their knowledge of what it means to be a Jew, is very weak. These people that are almost dead to Judaism, will one day be revived, and they will have a Jewish awakening.

It is interesting to note that the continuation of that chapter, speaks of a prerequisite for this miraculous period to take place.

The prophet has a vision of two pieces of wood. One piece of wood has the name, “Efraim” on it, while the other has the name, “Yehuda.”

There will come a time when the two pieces of wood will become one. This represents absolute Jewish Unity, when we truly become one nation.

Divisiveness brings harm to our people from the outside. When the Jews stood as one people at Mount Sinai, they created a wall of protection, where no force on earth could harm them. In these troubled times, we must find a way to create similar Jewish Unity. Not only will we achieve Divine protection, but we might bring back to life our own “valley of dry bones.”

Educating Our Children

The section of the “Four sons” in the Haggadah is really meant for us to understand how serious the issue of educating our children, really is.

The famous verse from Mishlei, חנוך נער לפי דרכו, that we are to educate our youth according to his path, must be taken seriously. It appears that the challenge of the Haggadah, seems to focus on the middle two sons; the simple son, and the one who does not know how to ask.

The wise son doesn’t require much work. He is self motivated and doesn’t need much prodding for him to do the right thing. The wicked son is almost a loss cause. He does not see himself as part of Am Yisrael. Something dramatic must take place, to shake him up, and allow him to mend his ways.

Most likely our own situation involves the simple son, who displays great apathy towards religious practices. The one who does not know how to ask, is already so far away from his Judaism, that he doesn’t even know what to ask.

The book, “Off the Derech,” did a thorough study as to why once observant Jews, choose to separate from religious practices. The basic conclusion as to the major problem in keeping our youth committed to religious practices, was that there are simply too many choices of paths that one might take.

There are numerous lifestyles that might appear to be more attractive and less confining.

It is our task as parents and educators to be aware of this reality. There is a much greater burden placed on us in probably the most important area. That is, that the greatest educational tool that we have, is the example we personally set. Our children and students watch our every move. They are looking for consistency on our part, as well as living according to high ethical standards. If we are not setting such an example, where we show how much our Judaism means to us, we have lost the battle.

The enticements to lure away our children, are out there, and they are many. There are no guarantees as to which of the Passover’s four sons, ours will emulate. But if we have any real chance of influencing them, it will primarily come by the example we set. We may even be able to turn the wicked, apathetic, and ignorant, into the wise son!

Telling the Passover Story

Rabbi David Lau, the chief rabbi of Israel, spoke this past Shabbat about the obligation to tell the Pesach story at the Seder. This, and the Mitzva to eat Matza, are the two Torah laws we fulfill at the Seder.

Rabbi Lau questioned a quote from the Rambam, regarding the obligation to mention יציאת מצרים, the exodus from Egypt, every morning and evening. This is the reason why we read the chapter on Tzizit at night, when there is no obligation to wear Tzizit at night.

The Rambam explained that this chapter is added, because of its ending. We are told to remember that it is Hashem that took you out of Egypt. So we see that Egypt must be mentioned, morning and evening.

If we are obligated to mention Egypt every day of the year, what is this special obligation at the Seder? Rabbi Lau explained that our focus on Seder night is meant to be an affirmation of our faith in G-d.

The foundation of Judaism is based on the acceptance that the events in Egypt and Sinai, are real; they actually happened. We are to re-live these events to affirm our place as part of the Jewish nation. No nation ever began as a people, with signs and wonders, as we witnessed. The goal of a successful Seder, is that we walk away feeling stronger in our faith, and feeling all the more fortunate to be part of Am Yisrael.

Chametz is Unique

There is another unique aspect to the prohibition of eating Chametz on Pesach. The penalty for such eating is “Karet”, which is one of the most severe punishments in the Torah. It is equal to the prohibition of eating on Yom Kippur.

There is a general principle related to Kashrut laws of בטל בששים, that a prohibited item is nullified if it became mixed with sixty times more of a permitted idea. The taste of the forbidden item is no longer felt.

This principle also applies to Chametz until Pesach begins. This is why there are many items that say, “Kosher for Pesach,” if purchased before the holiday. If there was a tiny amount of Chametz, it would be nullified by the sixty to one principle.

However, once Pesach begins, the Rabbis instituted the concept of חמץ אסור במשהו, that Chametz is forbidden with the slightest amount. This is the source of why we are so careful with our cleaning and our purchases.

There are two reasons given for this stringency. One is referred to as לא בדיליה מיניה, that people do not know how to separate from something they are used to using.

The second reason is that Chametz is referred to as a דבר שיש לו מתירין, something that will eventually become permitted. This refers to after the Chag, and items defined in this category are never nullified.

This gives us an idea of why Chametz is so unique, and the great care needed to be taken, to avoid its prohibition.

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.