Leadership Qualities

We get a glimpse at the kind of leader Moshe Rabbeinu was, in his handling of the sin of the Golden Calf. His example should be followed by anyone in a leadership position.

We learn of Moshe’s dedication to the people, by way of a simple explanation of Rashi. He noted that the Torah was teaching us something when we were told that Moshe went down from the mountain to the people. Rashi comments that he went directly “from the mountain to the people.” He did not engage in his personal matters, but “from the mountain to the people.”

He put the needs of the nation before his own needs. He was not leading in order to acquire personal gain.

We see this dedication even further, when he is made an offer by Hashem. He is told that the Jewish people would be eliminated, and a new nation would be created, with Moshe as its head.

His response is that he will never abandon his people, no matter how difficult they are. He even asks that his name be erased from the Torah, if harm would come to Israel. This explains why Moshe’s name does not appear in all of Parshat Tetzave.

The leadership quality that stood out the most about Moshe, was his humility. This character trait is what made him the greatest human being that ever lived. But in his position as leader of the Jewish people, he never allowed his ego to alter what was best for the Jewish people. This is rare for anyone in a position of authority.

Total dedication to his people, his devotion, and putting aside his own needs, were the traits that all leaders should emulate. As it says in Pirkei Avot about leadership, “Love the work, but hate the notoriety that comes with it.” Very few are able to do this, but Moshe Rabbeinu certainly did.

Choshen Mishpat

The garments worn by the High Priest had great significance. Each of the eight garments, was meant to atone for different types of sins.

The headband known as the “Tzitz,” atoned for haughtiness. The special trousers, for sexual misconduct. The “Me’il,”the outer garment, for Lashon Hara, improper speech. The “Eiphod” another coat like garment, was to atone for the sin of the Golden Calf, and idol worship.

The most intriguing of all the garments was the “Choshen,” or breastplate. It is initially described only as חושן, but later described as חושן משפט. This object was connected with seeking justice. Rashi wrote it was to atone for the perversion of justice. The Malbim described it as the means of seeking Divine judgement for issues affecting the nation.

The Keli Yakar added that the Choshen was listed first because it is more important to fix קלקול הדין, the perversion of justice, than fixing idol worship.

It is also interesting to note that one of the four sections of the Shulchan Aruch, that deals with civil law, is called, Choshen Mishpat.

We see how important it is for our society to have proper judges. This is so important that our Rabbis have pointed out that two things prevent our Redemption.

The first is that the Eirav Rav, the mixed multitude, must repent. This refers to the self hating, back stabbing Jews, that hurt our people.

The second obstacle is that we must be able to see true justice in our country. This cannot come about when the State of Israel allows avowed atheists, to become judges here. This is absurd. When we are led by G-d fearing judges, we will overcome this second obstacle.

The Priestly garments carry with them important messages. If we learn from them, our Redemption is at hand!

Priestly Garments and Temple Vessels

There are three instances where we see how foreign kings were impressed by the Temple vessels, and the priestly garments.

The Keli Yakar mentions that Belshazar, the father of Queen Vashti, used Temple vessels at a feast, and was punished. He hoped he could neutralize their holiness by using them. He was succeeded by Achashveirosh.

The famous feast prepared by Achashveirosh was made to celebrate the non-fulfillment of Jeremiah’s prophecy. The foolish King of Shushan, miscalculated the seventy years that were to pass between the first and second Temple.

At this great feast, Temple vessels were used. The Keli Yakar added that Achashveirosh even wore the eight garments of the Kohein Hagadol, thinking that it would give him protection. There was a clear obsession of these foreign kings to the Temple vessels and the priestly garments.

This obsession peaked with the famous meeting between Alexander the Great and Shimon Hatzzadik. Alexander dreamt that he would meet the High Priest of Israel, wearing the eight holy garments.

When this dream came true, Alexander promised Shimon Hatzzadik that he would not harm the Jewish people. He would always remain respectful to the children of Abraham. This explains why Jews still commonly use the name Alexander or Alexandra until today.

It is also rather obvious how other religions have copied some of the Temple practices. All that was done in the Temple was based on biblical commandments. The architects of the Mishkan, Betzalel and Ohaliav were Divinely inspired. The Temple of Shlomo, had the wisdom of Shlomo.

This probably explains why the other religions needed to “borrow” our ideas. They never could have come up with this on their own. (Even the Pope wears a Kippa!)

Even though we have been without a Temple for nearly 2000 years, its influence remains until today. The inevitable is coming when the Temple will function again and the vessels and Priestly garments will be used. No king in the world will be able to prevent this.

A Biblical War

It seems very apparent to those who have a reasonable understanding of Jewish History, that the war Israel is currently fighting, is very much biblical. Despite the fact that we are now in 2024, the attacks against the Jewish people are very familiar.

When this war ends, the numerous stories of heroism and bravery, will become more publicized. It will now be okay, to openly acknowledge the Hand of G-d, and His Presence in guiding His faithful servants, the IDF, through this war.

We see a repetition of the past, with the enemy gloating and anticipating their great victory over Israel. Such wars have started in biblical times, with terrible humiliation of Israel, and a sense of desperation, but turning to Hashem brought about salvation beyond all expectations.

All of the Jewish people everywhere, felt this humiliation on October the seventh. The scene of hundreds of young people running for their lives from the Nova festival, is imprinted on our minds. It was a day when all Jews felt this pain and feeling of desperation.

Thankfully, we have an army that was activated to right the wrong that was done to us. Despite the fact that many in the world have joined in this gloating, and have shown their anti-Semitic feelings towards Israel, things are changing. The verse from Megillat Esther rings in my head. The wicked Haman tried to annihilate all of the Jews in the Purim story. Everything changed from mourning to joy, and sadness to celebration. The verse states, “And many of the peoples of the land converted, because the fear of the Jews came upon them.”

The same result will happen in the near future, with G-d’s help. The world will suddenly fear and respect the Jews, as victory becomes ours. Some may remember how we were treated after the Six Day War. Jews were not afraid to ride on Arab buses from Jerusalem to Hebron. And when they did, the Arabs stood up for them out of respect, to be sure they had a seat.

We must have faith in the G-d of history, that great times are ahead for Israel. Despite the horribly demoralizing media, Israel is united in an amazing way. The collective prayer and the the rebirth of religious observance, and the spirit of our incredible soldiers, will bring about this victory. Perhaps it is no coincidence that we are only a little more than a month away, before celebrating Purim. We must never lose hope and we must remain optimistic that the future is brighter than anything we could have imagined.

Judaism and Aging

The end of Masechet Shabbat, has a long discussion of the subject of aging. It begins by quoting seven verses from the Book of Kohelet.

Following the theme of the book, that all is vanity, Shlomo Hamelech included aging as one of the vanities of the world. He clearly wrote of the negative side of aging.

He describes with symbolism how the body is unable to do what it used to when it was young. The implication is that this process is unfair and difficult to bare.

The Talmud continues with stories of rabbis who did not participate in their usual activities, citing their aging as the reason. Clearly, the argument is made that getting old has its challenges to say the least.

The Tamud then points out that most of this is not true of the Torah scholar, and one who dedicated his life towards doing Chessed, acts of kindness. For these righteous people, old age is the most glorious time of their life. People come to them for advice and guidance, and they are surrounded by their students and admirers. If one hasn’t made the proper preparations, old age can be a nightmare. But for those who lived life to the fullest, old age is a crown of glory for them.

We must wake up when we are young to take stock of our lived, so that we will not have serious regrets later.

Honesty, Simplicity, Integrity

There was a very clear message connected with the Holy Ark. it was meant to be a symbol of honesty, simplicity, and integrity.

There were two major factors that carried out this message. The Keruvim, those child like figures placed on the Ark, were the symbols of purity and innocence. And the fact that the Ark was laden with gold on the outside as well as the inside, taught about the importance of integrity.

These two symbols represent not only how we are to serve Hashem, but also how to interact man.

We are to be genuine in the manner in which we present ourselves. There is no place for phoniness or hypocrisy. We must be consistent to say what we feel. Devious behavior with insincerity and putting on a show, is unacceptable in our service of G-d and man. The sweet innocence of a child, as reflected in the Keruvim, should not be lost, just because we get older, and face disappointments.

The gold on the inside and outside, is a reminder of the need for total sincerity. We must not be one way in our heart, and one way in our mouth. Or a better way to put it, is that we should not talk from both sides of our mouth.

As the years go by, and we

have faced many disappointments from people, who should have known better, it must not harden us.

We need to be more careful as to whom we let into our lives. But we must never compromise the honesty, simplicity, and integrity, that are the symbols of the Ark and Keruvim.

Longing for the Temple

The Jewish people have had some kind of Temple in operation for approximately 1310 years. We left Egypt 3,336 years ago. We are now in the year 5784 and we left Egypt in the year 2448 after creation.

We are told in the Haftara of Teruma that comes from Kings I, Chapter six, verse one, that the Temple of Shlomo was completed 480 years after the exodus from Egypt. Shlomo’s Temple lasted 410 years, and the Second Temple lasted 420 years. This is how we get to the number of 1310. This is a simplification as there were brief periods during the 480 years, where the Mishkan was not functioning.

This means that for more than a third of our history, our religious observance included pilgrimages to the Temple, and the offering of sacrifices. It has been 1,956 years since the Second Temple was destroyed. We were also without a Temple for seventy years, between the two Temples.

Sadly, we have gotten used to observing Judaism without the benefit of the Temple. Most people do not realize the huge difference there was in religious life, when we had a functioning Temple. We were truly able to feel Hashem’s Presence and closeness.

All of the holidays had a different meaning to them. When Jews made their pilgrimage to Jerusalem three times a year, they were greatly uplifted. The air of Jerusalem gave off the sweet fragrance of the incense offered on the altar. The Temple service of the Kohanim, and the singing and service of the Leviim, were a sight to behold. Yom Kippur was the ultimate day of serving Hashem, where the entire nation was elevated.

Many mistakenly view the Temple as a very large synagogue. It was so much more than that. It was a place where we saw the fulfillment of the Pasuk from Yechezkel. “You will be My people, and I will be your G-d.”

We must study the details of the Beit Hamikdash and long for it to be rebuilt. Some say that if this longing will be strong enough, it will come to be much sooner. May we witness this speedily in our time.

Holy Ark

Of all of the holy vessels of the Temple, the most interesting is the ארון הקודש, or Holy Ark. Unlike the arks that we might see in a synagogue, the ark in the Temle, was very small.

It was two and a half cubits long, with a height and width, of a cubit and a half. A cubit is a little more than a foot and a half. Inside the Ark, the broken tablet’s fragments, as well as the second tablets, were placed inside. A Torah scroll, written by Moshe Rabbeinu, was also placed in, or on a shelf connected to the Ark.

It was housed in the Holy of Holies of the Temple. It could only be approached one day a year, on Yom Kippur. On it were placed the Keruvim, which were angel like figures, made of gold.

The half measures were to teach us that we should never see ourselves as complete. There is always room for improvement.

The Aron Kodesh was laden with gold on the inside as well as the outside. This is unlike craftsmen, who use inferior materials, that are not seen from the outside.

The Ark was a symbol of honesty and purity. It taught that people should be truthful. They should not say one thing with their mouth, and feel something else in their heart.

Legend has it, that the Holy Ark was hidden somewhere in Jerusalem during the First Temple. The Second Temple had a blank space where the Ark was meant to be placed.

The most important feature of the Ark was that the Divine Spirit came down to the High Priest through it. It was the vehicle by which, the nation could feel G-d’s Presence.

We remember the Ark in our synagogues, with an Eternal Light placed above it. We long for the days when the Ark will again shed light on all of the Jewish people, and the world.

Generosity

Parshat Teruma is all about generosity and the obligation to give charity. The subject of the Parsha was the need to raise funds needed for the construction of the Mishkan, the portable Temple of the desert.

It is interesting to note that certain donations were obligatory. There were collectors appointed to demand of every Jew that they pay their half shekel dues, used for for Temple maintenance.

The Talmud even speaks of instances where the court would go to an individual, who was not doing his share. They knew the abilities of the various members of the community, and they knew when a particular member was being selfish and miserly.

The construction of the Mishkan may have been the most successful fund raising campaign in the history of the Jewish people. At one point, they were told to stop giving, because they had all that they needed.

The Torah asks that those of a generous heart, should contribute towards the Mishkan. One should never give charity begrudgingly. The Keli Yakar points out that the contributor should feel that he is gaining much more than the recipient.

All that we possess is a gift from Hashem. He expects of us that we happily share a portion of that gift with the less fortunate. For some, giving comes easy, and the obligation of giving charity, is an easy Mitzva for them to fulfill. But for others, their insecurities and fears, makes it difficult for them to part with their money. This presents them with a greater challenge, and a greater reward.

Parshat Teruma is the beginning of our history, when we learned how to love giving. We must always be on the giving side, and if this is done in the right way, we will never be the ones in need of support.

Respect for Creation

There is a principle in Jewish Law, called כבוד הבריות, showing respect for creation. This means that there are times where we must take into account people’s feelings, and even forego certain laws.

There appears to be a consensus that this principle overrides rabbinic law. An example could apply to caring for one who passes away on Shabbat. Certain rabbinic prohibitions may be set aside so that the body, is treated with the greatest dignity. There are numerous other such examples.

We are living through very difficult but eventful times. A recent poll came out showing that 33% of Israelis have admitted that they are more religious today, than they were before October the seventh.

This indicates that there is a thirst for Torah knowledge and a desire to return to their traditional roots.

Religious Jews must be prepared to reach out and welcome them. If it requires using the כבוד הבריות leniency, then so be it. It is normally frowned upon to invite a guest for Shabbat, if we know they will drive. We are not supposed to trust the food cooked by one who openly transgresses Shabbat. But if these so called “transgressors,” really need our guidance, we must encourage them.

In general, Orthodox Judaism has become very extreme in the last forty years. The חומרא, or stringency, has become the standard form of observance.

It is as if people believe that if they take the strictest Halachic opinion, they will get points in Heaven. While it is perfectly fine for a person to be as strict as he wants in his own home, but he must not demand this of others.

I was fortunate to have studied under rabbis who were trained in Lithuanian Yeshivat such as Slobodka. We were taught that it’s very easy to say that something is forbidden. But if circumstances demand that we show some sensitivity, we must find a way within Halachic boundaries, to find a leniency. That sensitivity to the feelings of others, is what is going to get us the approval of the Al-mighty.

I don’t believe that Hashem will be pleased that we were “Machmir” (strict), while causing pain to others.

Jewish Unity is what is needed now more than ever. We must find the common ground to bring all Jews closer together. This is particularly true when we are still getting over the atrocities of October the Seventh. “Kavod Habriyot” must be the rallying cry that is going to bridge the gaps to bring us together as “one people-one heart.”

Spiritual Damage

There is a commentator by the name of Kerem Tzvi, that sheds light on the case of a person injuring his friend in a fist fight. From this incident, we learn of the various damages the attacker must pay. He must pay doctor bills as well as disability.

The Kerem Tzvi wondered about the loss of spirituality of the person who was attacked. If he was badly hurt, he would have difficulty observing the Mitzvot. His Torah study would weaken and he may not be able to make it to Shule. There should be accountability for the loss of spirituality as well.

The answer to this question comes from the wording of the Pasuk. It says that if he manages to recover from his wounds and והתהלך בחוץ, he is able to go outside. The implication is that when he “goes out,” he continues his lifestyle as it was before. That is, he is out enjoying the outside world of comforts and materialism.

If that is the case, the continuation of the Pasuk says, ונקה המכה, “the attacker is clean.” He does not have to worry about causing a loss to his spirituality. His behavior after the unpleasant episode, shows that there wasn’t much spirituality taking place, before his injury.

This is another example as to how the Rabbis were able to find hidden messages from a careful review of the text of the Torah.

Brilliance of Vilna Gaon

The Vilna Gaon was known for his brilliance and Torah scholarship. An example of this scholarship came from his explanation of the Canaanite slave.

The Torah tells us that this particular slave takes on all of the Mitzvot that apply to a woman. In addition, he must go through circumcision and Mikva. If he is freed, he is considered a Jew, in every way.

The difficult law to understand is why he goes free if his master got angry at him, and knocked out his tooth or eye. There are other injuries that would also free him, but the emphasis is on שן ועין, tooth and eye.

The Vilna Gaon explained that slavery was a punishment given to Cham, son of Noach. This was related to the incident when Noach got drunk and was left naked in his tent. Cham or Ham, as he was called in English, used his eyes and saw his father’s nakedness. He used his mouth to tell his brothers about the incident.

The brothers, Shem and Yafet, covered their father with a blanket. They did this without looking at their father.

As an atonement for the sin of Cham, who sinned with his mouth and eyes, the slave goes free when his tooth or eye is knocked. This is an outstanding explanation that only someone like the Vilna Gaon could develop.

Milk and Meat

The Keli Yakar makes an interesting observation regarding Parshat Mishpatim. It would appear that this entire Parsha would deal with laws that fall under the category of Mishpatim.

The laws in this category are practical laws that do not require a great deal of interpretation. They are necessary for a society to thrive. A great deal is mentioned regarding matters of personal injury. The importance of providing loans for the needy, and other assistance is necessary.

There must be respect for those in positions of authority, such as parents and judges. And there must be laws that show concern for our fellow Jews. We return lost articles and we help the overburdened animal.

The exception to the theme of the Parsha, has to do with the prohibition of eating, cooking, or getting benefit from milk and meat. The Keli Yakar categorizes these laws as a “Chok,” one with no apparent explanation.

It is a unique law, for the rules apply to two items that are kosher in themselves. It must be milk that is permitted to drink, and meat that is permitted to eat. Yet, when they are mixed together, they are forbidden. The same prohibition exists for cooking, as well as eating.

There are other examples of forbidden mixtures, such as mixing wool and linen in a garment. Or, cross breeding animals, and planting a mixture of grapes and wheat. Milk and meat, or בשר בחלב, would be an additional example of כלאיים, a forbidden mixture.

The laws of the Torah are complex. Despite the fact that many are obvious and make sense, there are many that demand absolute faith in their observance. We must remember that all were given on Mount Sinai, as a covenant to the Jewish people for all time. The Torah is what makes us a special nation meant to show the world all that is good and noble.

Kindness to the Widow

There are certain Mitzvot in the Torah that has special emphasis as to its importance. One such example, applies to our treatment of the widow.

The Talmud explains that the need to treat widows with care and compassion, applies to all widows. It makes no difference if we are speaking of a wealthy widow, or a poor one. A widow is a widow, and she is in a difficult situation.

The warning of the Torah is very serious. We are told that if we are guilty of mistreating a widow, then our wives will become widows, and our children will become orphans.

The Ibn Ezra even goes a step further to show the severity of violation of this commandment. He says that if we see someone else mistreating a widow, and we don’t do anything to stop it, we are equally guilty of this transgression.

There are certainly a number of widows that we encounter in our daily lives. We must remember to make an extra effort to show kindness and patience to these less fortunate women.

Perhaps we can think of ways how we can fulfill this Mitzva in a better way. Maybe some of our Tzedaka funds should go towards helping the widows. Or, we might find a way to spend some time providing friendship with a widow.

If the warning of mistreatment of the widow is so strong, it makes sense that the reward for acting as we should, is very great. In any case, there should certainly be a greater awareness that this often forgotten Mitzva, should be at the forefront of our minds.

Hebrew Slave

The first case that is introduced in Parshat Mishpatim, is that of the עבד עברי, or Hebrew slave.

The Keli Yakar explains that this is the first subject, because it is connected with the first of the Ten Commandments, that tells us that Hashem is the G-d who took us out of Egypt, the house of slavery.

Man is meant to be free, and not placed in a situation where he is under the domination or control, of another person. The situation of the Hebrew slave was meant to be one of rehabilitation, to help reform the thief, who has separated himself from society. He lives with a welcoming family, and he learns to have the self esteem not to break the law, and take what doesn’t belong to him.

The second type of Hebrew slave (which is a very misleading term), applies to an individual who has fallen on hard times. He is unable to make ends meet, and is taken in by a kind individual, who will allow him to work for him, in return for food and lodging.

It is also interesting to note that the Torah advises the master to give his slave a מענק, a gift, after he has completed his years of devoted service.

Despite the element of compassion connected with these laws, it is still not a desirable situation to be categorized as slave or servant. Man was meant to be free. Our Rabbis tell us that the only truly free individual, is one who is עוסק בתורה, involved with Torah study. When this becomes our priority, we have made a clear decision in our lives, as to what is important, and what is fleeting. We are no longer slaves to materialism and comforts. Our occupations serve as a means to sustain our families. We are not prisoners to our jobs, or obsessed with trying to amass fortunes.

It is very easy to be enslaved by the various temptations that exist in the world. Our עבד עברי is given a second chance to start over. We must be certain that we don’t fall to that level, but remain free men, as we attach ourselves to Hashem’s holy Torah.

Kavod Seeking

The Ramchal points out in Messilat Yesharim that the desire of an individual for Kavod, honor, is much more damaging than we might realize.

He says the following: It would be possible for a person to conquer his evil inclination concerning wealth and other forms of gratification, but craving for honor is what consistently drives a person.

Being in this state does not allow the Kavod seeker to tolerate seeing himself stationed himself lower than his peers. This gives him no rest, and causes him to make foolish mistakes.

The honor seeker will even bring upon himself unnecessary suffering. If he is in need of money, and the only job he can get, is one that he sees is below his dignity, he will live in poverty, and go hungry, rather than have to live with a feeling of humiliation.

Other desires that a person might have, weaken with age. The exception is the pursuit of honor, that stays with a person his entire life. It a kind of spiritual sickness that is extremely difficult to cure.

The Tanach speaks of several individuals, whose pursuit of Kavod, led to their ultimate downfall. The Ramchal gives Yeravam, Korach, the spies, and Yoav, as examples of those who fell because of their honor obsession.

Yeravam, the evil king of Israel, was offered an eternal place in Gan Eden with King David, if he repented. He refused the offer when he was told he would be number two behind David. His honor seeking caused this foolish decision.

Korach rebelled when his cousin was appointed head of the Kehati Leviim and not him. The spies gave their evil report because they were afraid they would lose their positions as princes of their tribes,upon entering Eretz Yisrael. And Yoav killed Amasa, when he was given the position of general, instead of him.

We see how various character flaws can cause us serious problems. But we must particularly realize how honor seeking, pride, and ego, can lead to our downfall.

Too Busy

One of the important lessons learned while attending Yeshiva, is how precious time is. There would be numerous lectures given on “Bitul Zman,” wasting time.

We were taught the importance of making a schedule that would fill up our day productively. We were told to pay close attention to the number of hours in our day that were simply wasted.

Over the years, I have marveled at a number of people I’ve met who seem to accomplish so much in their lives. They seem to find the time for everything. They manage to fulfill their various roles effectively.

This taught me that it is possible for a human being to accomplish so much, if he applies himself, and learns to maximize every waking hour. Everything comes down to our priorities in life.

All of this means that when someone tells you that they were “too busy” to call or spend time with you, it most likely means, that you are not a priority in that person’s life. It is possible and even likely, that many people have a problem allocating their use of time, but everyone finds the time, for what they care about the most.

Life is precious and every day is a gift. The years seem to fly by. There is a Torah law that tells us מפני שיבה תקום, that we are to get up for an elderly person. There is a rabbinic play on words, where it says, לפני שיבה תקום. This would mean that before we reach old age, we should “wake up.”

We must take hold of ourselves and figure out how we can live life to the fullest. We need to rededicate ourselves to serve G-d and man more effectively. It starts with not wasting time!

Ten Commandments Twice

The Ten Commandments appear twice in the Torah. The first appearance is in Parshat Yitro, in Shemot, and the second time in Vaetchanan in Devarim.

There are several differences in the wording each time presented. There are actually seventeen more words in the commandments in Devarim. The number seventeen equals the word, “טוב,” meaning good. The word, Tov, does not appear in the first reading, because the two tablets were broken by Moshe Rabbeinu.

The Shabbat commandment also has a few differences. In the first reading, we are told to “Remember the Sabbath day to keep it holy.” In Devarim, the same verse begins with, “Observe,” or Shamor.

Another difference is that we are first told to keep Shabbat because G-d rested on the seventh day, and we must also rest. The second time, the reason given is that we were taken out of Egypt in order to be free men. The cessation of weekday activities, proves that we are truly free men.

A final difference is that in the last commandment it says, לא תחמוד, “Do not covet.” And in Devarim it says, לא תחמוד ולא תתאוה, that one should not covet and should not desire. The explanation to the additional words is that one’s coveting is bad enough that he desires what others have. But the לא תתאוה is a much worse kind of jealousy, in that he wants the object or person of his jealousy to lose what he has.

Studying the differences between the first and second appearance of the Ten Commandments is most fascinating. It helps us appreciate the depth and wisdom of the Torah.

Israel’s Special Destiny

The giving of the Torah on Mount Sinai, was the greatest day in human history. All of the Jewish people were elevated to a level higher than angels, when they heard G-d utter the first two, of the Ten Commandments.

Moshe Rabbeinu worked frantically during the days preceding this great event. The war with Amalek was on the twenty-eighth day of Iyar, and the Revelation took place about a week later. During that week, Moshe explained to the Jewish people of their special destiny in the world.

They were to become a nation of priests, and a holy nation. They would be raised up to be higher than all of the nations of the world. This task would not be easy, but it was the special calling of the Jewish people.

The people responded with the word, “נעשה,” we will do. The text of the Torah seems to be a last minute confirmation for what was soon to transpire. It was as if Moshe was asking the people, “Are you in or out?” When they said נעשה, he related to Hashem that they are ready, and there is a clear understanding of what is expected of them.

The receiving of the Torah, truly sets us apart from the rest of the world. We are a nation that “dwells apart.” We are meant to lead by example, and teach all that is good, moral, and decent.

This is the essence of the current battle with Hamas. Israel understands now more than ever, that they are fighting a battle of good verses evil. They are fighting for the security and safety of its people. And they are fighting with such a high level of bravery and faith, that truly is a “light among the nations.” When the Jewish people understand and fulfill their special destiny, the world becomes a better place for everyone.

Two Aspects of Shabbat

The Torah speaks of the great benefit connected with Shabbat observance. We are told that it will add years to our lives, and it will be “good” for us.

When approaching the Mitzvot connected with Shabbat, it is helpful to note that there are two major aspects, connected with it. One is what would be called “the spirit” of Shabbat, and the other would be the “thirty nine Melachot.”

The aspect of the spirit of Shabbat comes from a Pasuk in Isaiah 58, that speaks of how we must make this day different from all other days. We must walk and talk differently. We should not conduct business affairs in this day, and we must make this day special, by our actions.

This is kind of a general warning that does not carry with it an enforceable punishment. For example, if two individuals did make a business deal, or they did not insist on having their animals rest, it is a Shabbat violation. A Jewish court would not punish for this.

The second category of Melachot, refers to those thirty-nine activities that were done in the construction of the Mishkan. Violation of any of these Melachot, carries with it, very severe penalties. If one is warned by two witnesses, there is a death penalty by stoning. These include activities related to planting, dyeing, cooking, and the transferring of an object from one domain to another.

The laws related to these Melachot, which demonstrate man’s mastery of the universe, are very detailed and complex.

It is helpful, when approaching Shabbat observance, to be able to categorize the activity we are doing. If it falls under the heading of a Melacha, we must take it very seriously. The other category of “the spirit of Shabbat,” should also be taken seriously. However, activities in this category, are a little more difficult to define. Technically, they are rabbinically forbidden. We are to make every effort to make the Sabbath a holy day. The blessings and benefits come, when we learn to appreciate and cherish, this special gift, known as Shabbat.