Shalom Bayit

The incident of the Sotah, the woman suspected of being unfaithful to her husband, is found in Parshat Naso. This is the only commandment in the Torah that is decided by something supernatural.

The determination of the woman’s guilt or innocence, depends on her reaction to drinking the Sotah waters. If she is innocent, she is blessed with an easy birth, and beautiful baby boy. If she is guilty, her stomach explodes and she dies.

We learn a great deal from here about the importance of Shalom Bayit. It is so important that for it, we even erase the holy name of Hashem, with its ink being part of this concoction.

We also see that the husband’s suspicions of his wife, are considered a positive thing. The רוח קנאה, “the spirit of jealousy,” that he feels, are viewed by the Rabbis as רוח טהרה, “a spirit of purity.”

There must not be secrets between a husband and wife. They must not allow anything to upset the strong bond they are meant to have. And they must keep their home, holy and pure. They cannot allow any form of impurity in the home from outside sources.

This is something that must not be compromised. If there is questionable or inappropriate behavior, it must be dealt with immediately. Once things are sorted out, they can resume building this bond, and as we see, they will ultimately be blessed. A happy and meaningful marriage takes hard work. The willingness to make this effort and asking for Divine assistance will reap great rewards for years and years to come.

Quarantine

Parshat Nasso gives instructions regarding the quarantining of individuals with various types of impurity. It speaks of the one who has come in contact with the dead, known as טמא מת. It also speaks of the זב or זבה, that deal with a flow emitting from their bodies. The third type of impurity is מצורע, or leper.

The order above expresses the severity of each impurity. The טמא מת needed to stay outside of the camp where the Mishkan was situated. The זב and זבה had to stay removed from the Mishkan area as well as the camp of the Levites. The מצורע was most severe and he had to stay outside all three camps. His condition was related to his speaking Lashon Hara, which is viewed as a very severe sin. His quarantine could last for a very long time, until the Kohein gives him a clean bill of health.

The Baal Haturim explained that there is a hint to these three types of impurity from the incident of the serpent and Adam and Eve.

The serpent misused the power of speech, and he is compared to the leper. His sin was most grievous. Eve was punished for her role and was punished with pain in childbirth and having to deal with the unpleasantness of her monthly menstrual flow.

And Adam’s role in this sin, was that because of him, death was decreed to man. Had he not sinned, man would have lived forever.

It is so interesting that what appears to be basic instructional laws, actually have their foundation from earlier biblical stories.

Torah Study Brings Joy

The emphasis of the holiday of Shavuot, is not only the receiving of the Torah, but there is important emphasis on studying Torah.

The Talmud in Masechet Shabbat tells us that when we leave this world, we will be asked two questions. Did we act honestly in business matters, and did we set up definite time periods for the study of Torah.

The obligation to study Torah, which is one of the 613 Mitzvot, is learned from the words, ושיננתם לבניך, “and you shall teach your children.” How can we teach our children if we don’t study ourselves?

There is a certain irony in the performance of this Mitzva. For those who immerse themselves in Torah study, they come to realize that this brings the student so much joy and peace of mind. Yet, people have great difficulty in bringing themselves to the point where they put other activities aside, and make Torah study.

If it is true that these benefits of Torah study exists, why wouldn’t everyone be involved in order to achieve this great satisfaction?

The answer is that if one wants to open the door to unlock these treasures, it comes with perseverance and hard work. It takes a while to get to the realization that occupying oneself with Torah study, can bring such contentment. The proof of this joy is the reason we are not permitted to study Torah while sitting Shiva, or on the sad day of Tisha B’Av.

Some claim that they have studied, and never felt this joy. They are like someone wishing to go swimming. They get their feet wet, but the water is too cold. One needs to get to the point where he is not only used to the water, but he is happily swimming.

Shavuot is a reminder that we are responsible to take this Mitzva seriously. It is also a reminder of how important and worthwhile it is to study Torah. It adds so much meaning and purpose to our lives. It elevates us and we begin to feel Hashem’s closeness. And how foolish it would be for us to pass up such a joyous and meaningful Mitzva. Chag Shavuot Sameach!

Judaism Survived

The Shavuot holiday is an acknowledgement of the greatest day in human history. The entire Jewish nation heard G-d speak on Mount Sinai, as they were given the Torah. This was the beginning of Judaism for now there was a Torah that would be followed.

It is essential that we also accept that both the Written Law and the Oral Law were given at Sinai. The Oral Law was passed on from generation to generation. It was first explained by Moshe Rabbeinu, himself, in the great Yeshiva of the desert.

The Rambam, in his introduction to Mishna Torah, makes a fascinating point. From the time of Moshe Rabbeinu, until Rabbi Yehuda Hanassi in the year 200 c.e., not one book of the Oral Law was put into writing. This covers a span of around 1500 years!

It was only when the realization of a possible long exile set in, that Rabbi Yehuda Hanassi, took upon himself to organize the centuries of oral teaching into the Mishna.

The Rambam further pointed out that there were many instances in our history, where conditions for the Jewish people were very bad, and Torah knowledge suffered. Miraculously, great Torah scholars emerged to make this knowledge more accessible to the masses. Eventually, the Jerusalem and Babylonian Talmud emerged. Later, during the period of the Geonim, other leaders managed to lead the people. The Rambam’s own contribution was huge, as was that of Rashi.

There is a quote from Rav Yakov Emden that says that a greater miracle than the splitting of the Red Sea, was that Judaism survived throughout the generations.

It was only because of the strict adherence to Torah study, that kept us alive. Thankfully, today in Israel, there is more Torah study going on than at any time in our history.

We show our appreciation of this precious gift of the Torah by studying all night on Shavuot. We must never take this gift for granted.

Oral Torah from Sinai

The Gemara in Masechet Shabbat 88b, tells the story of how Moshe Rabbeinu ascended to the Heavenly heights. The ministering angels were at first annoyed to see a man of flesh and blood in their domain. They asked Hashem what he was doing there.

He explained that Moshe had been summoned to receive the Torah. This made the angels even more upset, as they felt that the Torah had such a high level of holiness that it belonged in the Heavens.

Hashem then told Moshe to respond to the angels justifying that the Jewish people were worthy to receive this sacred gift. After being told to hold on to the כסא הכבוד, throne of glory, Moshe responded.

He said that G-d’s existence was learned from the words, “I am the L-rd that took you out of Egypt.” Were the angels taken out of Egypt.

He continued by asking if the angels were ever tempted with idol worship. Did the angels work so hard that they needed a day of rest. Were they involved in business transactions where they might take Hashem’s name in vain.

Did they have the same temptations of man that needed to be overcome? Did they have jealousy or a יצר הרע, evil inclination, that needed to be overcome?

The angels were impressed and greatly respected Moshe from that day forward.

This little story makes it abundantly clear, how badly the Jewish people and the whole world, desperately need the teachings of the Torah. If man is left to decide right and wrong on his own, he will self destruct.

This is the main reason for the celebration of Shavuot. We acknowledge and show our appreciation, for being given this precious gift of the Torah.

Flattery

It is interesting that the Orchot Tzaddikim after discussing אמת and שקר, truth and falsehood, continues with a chapter on חניפה, flattery.

This is a more subtle form of Sheker. It may not involve saying anything that is false, but the damage of flattery can be very great.

The main area of damage from flattery comes from condoning bad behavior. It involves being warm and friendly to those who do not deserve such kindness. It can also involve telling others what a good person an evil person might be. If that person shows signs of remorse for their transgressions, the flatterer tells them, that their past transgressions are not so bad.

There is also a negative trait when insincere compliments are given. They are driven by the hope of receiving some future gain for such kindness.

The awareness that this is a really bad trait, is very important. People might justify this by rationalizing and saying that this is the way of the world. It’s not really lying, and it’s easier to give flattery than to give rebuke.

The bottom line is that Sheker is Sheker, and the Torah obligates us to distance ourselves from every type of falsehood. Chanifa is definitely one such form of Sheker.

Nuances of the Torah

Parshat Bamidbar consists of many technical points connected with the journey of the Jewish people in the desert. There is a census taken, and there is the distribution of the various jobs to maintain orderliness and stability.

A Parsha like this, makes one appreciate the brilliance of the Baal Haturim. He picks up on small details that add to the narrative. There are several examples.

This census was managed by Moshe and Aharon. The previous census was only Moshe. That was right after the sin of the Golden Calf. It would not have been appropriate to have Aharon involved, because he actually made the Golden Calf. We say אין קטיגור נעשה סניגור, the prosecution cannot be the defense.

The letter”ל” is bent, called a “ל׳ עקומה,” when introducing us to the Tribe of Shimon. This hinted that only the tribe of Shimon had a corrupt leader. Shlumiel Ben Tzurishadai, was actually, Zimri, who was killed later by Pinchas.

The Baal Haturim also noted that each tribe was introduced with the word, לבני, “to the sons of.” When we came to Naftali, it says, בני נפתלי, without the “ל.” This was because Naftali was the only tribe that had more women than men.

A final point made by the Baal Haturim was connected to the Tribe of Dan. He wrote that they traveled last, because the idol known as פסל מיכה, came from their tribe.

This is a good example as to why we need to constantly review the weekly Parsha. Each time, we uncover new teachings and awarenesses, that were not there before.

Tafkid

One of themes of Parshat Midbar, is the idea of “Tafkid,” having a role to play. This is related to the various roles of the Levite tribe.

Aside from their responsibility of maintaining the Mishkan, and participating in Temple service, they were also charged with the carrying of the Mishkan. On very short notice, they needed to dismantle or reassemble this portable Beit Hamikdash.

This task was divided by Divine instruction, between the three Levite families.

The Kehat Family was given the job of carrying the holy vessels of the Mishkan. This included the Holy Ark, the Altars, the Menora, and a few other items.

The Merari Family were given four wagons to transport the forty eight beams, that served as the walls of the אוהל מועד, Tent of Meeting. And the Gershon Family were responsible for the curtains and partitions of the Mishkan.

Unfortunately, Korach was not satisfied with his position, even though it was the most honorable. He was a descendant of Kehat, and could have even been honored with carrying the Aron Kodesh. This was not enough for him.

There is a Gemara that describes how it is remarkable how Hashem places in the hearts of the general population, that they choose all of the occupations necessary to keep society going. Some are craftsmen, and others are professionals. Somehow, the needs of the general population are met.

It is our challenge as individuals, to fulfill our Tafkid in this world. It might very well be that we have more than one Tafkid. There has to be a reason for living. Realizing and fulfilling our role, might be our ticket for a long life.

Make Yourself Like a Midbar

The Baal Haturim noted that the last Pasuk of Vayikra ended with the words, אלה המצוות, “and these are the commandments.” This week’s Parsha, Bamidbar, which also begins the fourth book of the Torah, starts with the words that Hashem spoke in the desert, במדבר.

The connection between the Mitzvot and the desert, contains an important message. If one truly wishes to accept the Torah, he must make himself like a מדבר, a desert. This refers to the humility that one must have in the overall manner that he conducts himself.

In essence, we must make ourselves a כלי, a vessel, in order to be able to not only receive the Torah, but also to receive the שפע, abundance from above.

A Midbar is desolate, and contains very little. If an individual is full of himself because of his arrogance, his vessel is full. When G-d wishes to place His blessings on him, he cannot. There is nowhere to place His Torah or abundance.

Therefore, we constantly need to clean ourselves out of all undesirable and ugly character traits. When we are able to do this, we become like a desert and have plenty of place for the teachings of the Torah to penetrate. When this happens, Divine blessings come as well.

There is a famous story of a student who boasted that he has gone through all of Shas, (the Talmud.) The clever rabbi answered, “But has the Shas gone through you!”

Yom Yerushalayim

This week we celebrate one of the greatest miracles of modern times. Joshua took seven years to conquer thirty-one kings. Israel liberated its territories in only six days.

Yom Yerushalayim celebrates the miraculous victory of the Six Day War.

The tension that preceded this war is a big part of the story. It needs to be understood in the context of the Holocaust. Only twenty-two years later, Arab leaders were gloating as to how they were going to drive Israel into the sea.

There was a great feeling of fear of trepidation among the Jewish people. President Levi Eshkol, even broke down and cried before the nation, because of the very serious threat to the Jewish people. Many who had never stepped foot in a synagogue, prayed their hearts out.

What added to the drama, was the news blackout at the beginning of the war. The only news came from the Arab media, that falsely boasted as to how they were winning the war.

When the dust cleared, the extent of Israel’s victory, was astounding. Aside from biblical Judea and Samaria, returning to Jewish possession, the greatest moment came with the knowledge that the Kotel and Temple Mount, was in our hands.

It is so wrong not to celebrate this great miracle, where the Hand of G-d was revealed. And it is so wrong not to recite the Hallel prayer with a Bracha. The leading Zionist rabbis have been speaking out to remind us never to belittle or forget what was witnessed. It was truly one of the greatest miracles of modern times.

One Thing Leads to Another

The Torah gives a serious warning as to how one might get into a progression of one bad deed leading to the other.

Rashi emphasizes this by way of the order of events presented at the end of ויקרא. There is a warning to observe the Shmitta year and to have the faith that Hashem will provide for his financial needs. This is followed by one’s lust for money that will cause him to price gouge. As a punishment for his greed, he will first sell his movables, and then be forced to sell his field. Things could get so bad, that he might even be forced to sell himself into slavery, after being forced to take loans with interest.

Over the years, I have heard numerous stories, from a wide range of individuals, as to why they they stopped being observant. The recurring theme from many of these people, is that they really didn’t intend to stop observing. It just kind of happened.

Sometimes it was blamed on the army, where they gradually became lax in observance, because nobody else was doing it. The same story has happened to university students. Somehow they went along with the crowd, and before they knew it, one thing led to another, and their religious observance was no more.

I have also found that when people took the apparently trivial step of removing their Kippa in public, much more came off than the Jewish skullcap. The three pillars of Judaism, Shabbat, Kashrut, and Family Purity, all became compromised with the removal of the Kippa.

The realization must be that one thing leads to another. We must have a strong resolve not to compromise that which we hold dear. There are so many temptations that could lead us astray. We must not let this happen.

No Substitute for Hard Work

Rashi comments to the words, אם בחוקותי תשמורו, “If you will keep my statutes,” that we must be עמלים בתורה, “Striving for Torah.”

The message here is that we are not supposed to be passive in our observance of Mitzvot. We are to work hard and struggle to do the best that we can.

The Book of Job also has an interesting verse with the words, אדם לעמול יולד, “Man was born to struggle.” Life was never meant to be easy, and is filled with many challenges. We are to have the courage to meet these challenges, head on, without looking for short cuts.

This message of working hard and not looking for short cuts, is not only true in terms of how we serve G-d, but it is true in all aspects of life. The short cuts and lack of enthusiasm as to how we go about life will eventually come back to haunt us.

We play many roles in life, and the success of these roles, depends on how hard we work at it, and the love we put into it.

This is certainly true of marriage. From day one, we must be determined and driven to constantly see what can be done to improve the relationship. It cannot run on inertia. The relationship must be nurtured and there must always be good communication between spouses. This only comes about with love and hard work.

The same is true of parenting. Children can tell soon enough, just how devoted their parents are. As parents, we are given the task of instilling values in our children. If we don’t work hard and set the correct example, the results will not be what we hoped for.

This idea continues with the kind of children we are towards our parents. It demands that we respect and honor our parents, and care for them in their old age.

We must be devoted to our siblings and let them know we will always be there for them. And this is certainly true in our professions. We succeed with hard work and dedication and no short cuts.

Rashi, with his short little comment, tells us a great deal. We must take this to heart. As long as there is breath within us, we must struggle to do our best.

Taking Interest

The prohibition against the taking of interest, is viewed as a very severe violation of the Torah. The damage is not seen immediately, but in the long run, the recipient of a loan with interest, may never get out of debt.

This idea is seen in Pirkei Avot, where there are parallel positive and negative characteristics are mentioned.

There is the idea of a good neighbor and bad neighbor. A good friend and a bad friend, where one must always choose towards the good.

After this, there is another pair of good and bad. The good is רואה את הנולד, to always look ahead and see the consequences of our actions. The negative side of this is לווה ואינו משלם, taking a loan without having the ability to pay back this loan. This is very much connected to the prohibition of taking interest.

There are many instances where an individual gets deeply in debt, and goes on a spree where he continuously borrows from one to pay the other. The problem is even greater when interest is added to each loan. It becomes a bottomless pit of debt.

The Torah understood this reality, and, at least, tried to ease the burden by at least making it clear, that taking interest is out of the question.

Money-The Real Test of Religion

There is a classic question asked about the first Pasuk in Parshat Behar. The Parsha begins by telling us that the laws of the Sabbatical year was given on Mount Sinai. The question was, weren’t all laws given on Sinai?

Rashi explains the Torah specifies Shmitta, the year when loans are forgiven, as the example of a law given on Sinai. Just like Shmitta was given on Mount Sinai, so, too, were all Mitzvot given on Sinai.

The question still remains as to why, specifically, Shmitta is chosen as an example of a Mitzva given on Sinai. There is an important lesson to be learned here about how we observe Judaism.

It is relatively easy to represent ourselves as observant Jews. It is not that difficult to find kosher food, and Shabbat observance has become easier.

The real test of one’s religiosity is in his wallet. There are requirements to give ten per cent of our income to charity. We are not allowed to overcharge in our business dealings. We must act scrupulously in keeping our word, and acting in a totally honest manner. We are expected to purchase religious items such as Tefillin of excellent quality.

All of these examples require that we have the faith to realize that these expenditures are worthwhile. We can certainly save a lot if we weren’t given these expectations.

For many, this aspect of Judaism might be the most difficult. There can be numerous excuses why we cannot give charity. People are simply attached to their money.

The Shmitta laws teach that we must put our faith in G-d for our sustenance. Not only are loans forgiven in the seventh year, but fields must be left fallow as well.

It is not by chance that Shmitta was chosen as an example of a law given at Sinai. There is a very foundational lesson to be learned. We must have absolute faith in Hashem, especially when it comes to money.

Fairness in Business

This week we read the double Parshas of בהר-בחוקותי, which concludes the third book of the Torah, ויקרא. Parshat Behar contains many laws related to business transactions.

We are introduced to the concept of אונאה, that could be translated as price gouging. There are two types of monetary transactions. One is related to selling land, or קרקע, and the other, movable items known as מטלטלים.

There is a principle related to real estate, אין אונאה בקרקע. This means that according to Jewish Law, there are no restrictions on land deals. The seller may earn large profits, because the buyer sees what he is getting. It is assumed that he did his due diligence, and it is worth it to him, to pay well above the market price.

This is not the case with movable items. Here, we apply the principle of שתות, that is loosely translated as one sixth profit. In other words, we must be mindful of the retail price that is acceptable in the marketplace. We are not allowed to earn a profit of more than one sixth of this price.

If it is discovered that an individual was overcharged above this amount, he can cancel the deal and get his money back. This is called a מקח טעות, or mistaken deal.

It is also interesting to note that precautions were made in Talmudic times, to protect the consumer. It was decreed that the transfer of money to acquire something, was not sufficient to close a deal. There was a concern that once the seller received his money, he would not care for the merchandise he had not yet delivered. If he told the purchaser, that all was lost in a fire, the buyer had no recourse.

The Rabbis made a decree that the goods needed to be delivered before payment was made. This created a better method for buying and selling movable items.

The source for such transactions, comes from פרשת בהר. It is fascinating to study the Talmud to see how a fair business system was set up, based on the principles of the Torah.

Honesty At All Costs

The Orchot Tzaddikim speaks of many positive and negative character traits. There is a chapter on arrogance and another on humility. There is another combination of love and hate. And another about generosity and miserliness.

It is interesting that the subjects of truth, “Emet,” and falsehood, “Sheker,” comes near the end of the book. It appears that the author is leading up to these traits. One must first work on his character in these other areas mentioned, before getting to truth and falsehood.

One of the parting addresses of one of my beloved rabbis, as we graduated and entered the rabbinate, was surprising at the time. We were waiting for some pearls of wisdom from our saintly rabbi.

Rabbi Selig Starr taught three generations of students, and learned a great deal about life.

He simply told us, “Never tell a lie, not even a white lie.”

There was some disappointment that we received such a simple and obvious message. But now that more than forty years has passed since that talk, the realization has set in, as to the depth and brilliance of that simple idea.

Truth at all costs, and never telling a lie, is, unfortunately, not cherished by very many people. There are not enough people in this world whose priority is to be careful with their words. This applies to integrity in business matters as well.

It is very frustrating when there is so much Sheker in the world. We do not trust the media or politicians, and we simply do not know who we can believe.

It is understandable why the Orchot Tzaddikim chose to emphasize the importance of Emet and the dangers of Sheker. Clearly, this lesson must be desperately learned in this chaotic world.

Marrying a Kohein

Another method of deriving Torah laws is the concept of Kal Vachomer. This is a type of logic known as a fortiori reasoning. If something light is true, then it would certainly apply to the more severe.

An example of קל וחומר would be that if something was forbidden on Yom Tov, it would certainly be forbidden on Shabbat. This is because, the penalty connected to Shabbat violation is more severe than Yom Tov violation.

A more complex Kal Vachomer would be how it is learned that a Kohein may not marry a Jewish girl who had relations with a non-Jew.

The reasoning is as follows: at the time of the Torah, a daughter of a Kohein who had such relations, was disqualified for life, for ever being allowed to eat the sanctified food designated for Kohanim, known as Teruma.

A daughter of a Kohein, who was married to a non-Kohein, is not allowed to eat Teruma, as long as she is married. If she is childless and divorced, she may go back to her father’s house, and eat Teruma again. However, since she is a divorcee, she may not ever marry a Kohein, as a Kohein is forbidden to a divorcee.

The קל וחומר would then be, that if a divorcee, the daughter of a Kohein, who is allowed to eat Teruma, but is not allowed to marry a Kohein, then certainly (קל וחומר) a daughter of a Kohein who is disqualified from eating Teruma, may not marry a Kohein.

Two examples were thus given as to what Kal Vachomer means. One example was light, and one was more heavy, or complex.

Ten for a Minyan

There are thirteen methods used to derive various laws of the Torah. There is a daily morning prayer in the name of Rabbi Yishmael, where he lists these various method.

All of these methods were given on Mount Sinai, and were passed on from generation to generation.

An example of such a derivation is in the form of a גזירה שוה. This refers to numerous situations where a connection is made by the use of the same word in two different places.

The word, “תוך״,” meaning, “in the midst of, is found in connection with the ten brothers of Yosef. The Pasuk says that the sons of Yisrael were “בתוך” those arriving in Egypt.

The word, “תוך” was also used in this week’s Parsha, when it said, ונקדשתי בתוך בני ישראל, “I shall be sanctified in the midst of the Children of Israel.”

This גזירה שוה is the source for the need of ten men to make a Minyan.

Words of sanctification, such as Kaddish and Kedusha, can only be said with a quorum of ten men. This would be an example of an Halachic Gezera Shave.

There are also examples of Aggadic Gezera Shaves, that help us understand the narrative and deeper meanings of the Torah.

As one delves deeper into his Torah study, he learns to appreciate that the Torah is the absolute book of truth.

Kindness to Animals

Parshat Emor has sixty-three of the 613 Mitzvot of the Torah. Only Parshat Ki-tetze, has more, with seventy-four. While the main topics are the rules for Kohanim, and the proper observance of the festivals, other subjects are also included.

There are two laws that involve our treatment of animals. The Sefer Hachinuch makes the point that we cannot truly know the reasons for the commandments. Specifically, treating animals with dignity, seems to be a priority of the Torah. The Chinuch agrees that such care is laudable. But if we were really kind to animals, we wouldn’t eat them! This is why we don’t know the true intended reason.

The two laws are אותו ואת בנו, that we may not slaughter the mother and offspring on the same day, and that an animal must be at least eight days old before slaughtering.

Included in the law of “mother and offspring,” is the prohibition of not doing the slaughtering when the mother can see it taking place. This certainly seems to be a gesture of compassion.

It is an interesting fact that calves do not nurse for a very long time and are weaned very early. The Torah still gives the mother seven days before taking her baby from her. Another possible act of compassion, to show that we must not be cruel to animals.

The Chinuch reminds us that this is speculation, for the depth and wisdom of the Torah belongs only to G-d.

The High Priest

The position of Kohein Hagadol, High Priest, is very fascinating. Aharon was the first Kohein Gadol, and he was followed by his son, Elazar.

This position was passed on from father to son, provided that they were worthy. Other than the Second Temple era, the High Priest did maintain very high personal standards.

In all of Jewish History, there was a little over 1300 years that the Temples or Mishkan were functioning. This means that there was about 300 years where this special role was abused. Shimon Hatzaddik was High Priest for forty years, and Yochanan served for eighty years during the Second Temple. The remaining 300 years had no less than 300 High Priests in that occupation. These were the ones who were unworthy.

During the thousand years that the Kohein Hagadol was fitting for his job, they fulfilled the requirements as explained in the Torah. They needed to be extremely righteous and holy, to be able to enter the Holy of Holies on Yom Kippur.

He was also qualified to wear the eight garments earmarked for him. Among them was the Choshen Mishpat, the breastplate. It contained the Urim Ve’tumim, that revealed G-d’s intentions in the world.

He needed to possess five special qualities. He needed to be handsome, wealthy, wise, possess physical strength, and be older in years.

The most important aspect of his position, was his officiating the Yom Kippur service. He was awake all night, and worked the entire day offering sacrifices. He uttered the holy Name of G-d, in order to achieve atonement for the Jewish people.

There is a description of the radiance of the face of the Kohein Hagadol as he successfully left the Holy Holies unscathed on Yom Kippur. May we merit seeing that radiant face in our lifetimes.