Showdown At Mount Carmel

The parallel Haftarah to the sin of the Golden Calf, was the confrontation of Eliyahu Hanavi and the 450 false prophets of Baal.

At that time, there were many Jews who were worshipping both Baal and Hashem. Eliyahu challenged them to a showdown at Mount Carmel. He spoke to the Jewish nation with a famous and impassioned speech. He asked the people how long they would be on both sides of the fence. He said that they needed to make up their minds. If Hashem is the true G-d, they needed to worship Him. If it’s Baal, then worship Baal.

He managed to perform a tremendous miracle by having a fire come from the Heavens that consumed only his sacrifice, that was saturated with water. The people acknowledged the miracle, and shouted, ה׳ הוא האלוקים, ה׳ הוא האלוקים, that our G-d is the only true G-d.

Often we see how it is difficult for people to make the correct transition in their lives. They may be torn between their attachment to their secular lives, and they are unable to detach from it. They want to come over to the side of holiness and spirituality, but they need a little push. There is great relief when the doubts are removed, and they realize what is important.

The story of Eliyahu Hanavi and the false prophets of Baal is encouraging. It is a sign that when we complete our current battle with Hamas, there will also be an acknowledgement the G-d is the only true G-d. With Hashem’s help, that day is coming soon.

Lessons from the Golden Calf

The sin of the Golden Calf was tragic on many levels. The Jewish people went from being on a level like angels, to falling in total disgrace.

Many commentators wrote that death would have been abolished, had this sin not occurred. The level at Mount Sinai was equivalent to that of Adam and Eve before their sin.

Many blame the Eirav Rav, the mixed multitude as being the instigators who incited the people. They convinced them that Moshe wasn’t coming back.

Aharon did his best to see if he could stall matters. He first thought that there would not be a willingness on the part of the people to give up their gold. He also tried to delay matters, as he said that there would be a holiday tomorrow.

Many do not realize that in addition to idol worship, three other grievous sins took place. They murdered Chur, the son of Miriam. They acted promiscuously as hinted by the word, לצחק, “they played,” which was a euphemism for sexual immorality. And they spoke Lashon Hara against Moshe and Aharon.

A further explanation as to the severity of the sin was the fact that despite the transition from slavery to freedom, the people should have known better. Moshe had proven himself as their faithful leader over and over again. They should have shown him loyalty, and they should not have turned against him so quickly.

There are many lessons to be learned from the sin of the Golden Calf. We are still suffering its consequences to this very day.

Moshe’s Dialogue With G-d

The Torah gives a lengthy description of the dialogue between Hashem and Moshe Rabbeinu, following the sin of the Golden Calf.

The efforts of Moshe were rewarded to such an extent that he was permitted to ask Hashem about His essence. He not only achieved atonement for the Jewish people for their sin, but he was also taught the Thirteen Attributes of Hashem, that were a means towards achieving mercy from Above, rather than strict justice.

If that wasn’t enough, we learn that Moshe also asked G-d about what would become an age old philosophical question. He wanted to know about צדיק ורע לו רשע וטוב לו. This means that it appears that the righteous suffer, while the wicked prosper.

It was explained to Moshe that the real reward for the righteous is in the World to Come. This refers to eternal pleasure, in line with all of the individual’s efforts to do good, during his lifetime.

Moshe was reminded that at the end of the day, when all is said and done, there will be perfect justice for each individual. We only need to be reminded that G-d’s ways are not understood by man. This justice will come according to Hashem’s terms, not man’s.

Moshe learned a great deal in his quest to achieve atonement for his people. These lessons need to be learned by each and every Jew.

The Individual and the Nation

The Mitzva of the donation of the half Shekel for Temple expenses, carried with it an important message.

Aside from it being a method of taking an annual census, and being a means towards covering Temple maintenance, it stressed the specialness of each individual.

There is a balance that we are to maintain between remaining humble, and not considering ourselves as insignificant. The Rabbis tell us that a person should say, בשבילי נברא העולם, that the world was created for me.

We have an obligation to contribute to the world with the G-d given faculties that we possess. The מחצית השקל, the half Shekel was given by every male Jew, whether rich or poor. Each Jew is significant in his own way.

We blend in such a way that we are a family-nation, but we must retain our unique individuality. Some complain that religious Jews are too standardized, and the masses are satisfied following what others may do. It may give a sense of security, but it also might hold back full self expression.

The Keli Yakar tells us that we were compared to the stars in the sky to point out that just as each star is special, each individual is special as well. We are also compared to the sand of the sea, to teach us that we must not remain separate, but we must blend in with the nation of Israel, and feel that we are part of this great people.

We should constantly strive to go higher and higher in our worship of Hashem and the Torah. We can best achieve this by maintaining balances. We must maintain humility but not stop trying to achieve all of our potential. And we must embrace our own individuality, just as we embrace and appreciate being part of Am Yisrael.

Chana and Eli

The Urim Ve’tumim were considered a type of adornment to the breastplate worn by the Kohein Hagadol.

The Rambam describes it as magical in its nature. When the High Priest wished to get a direct message from Hashem as to what Israel was supposed to do, certain letters lit up on the Choshen. It was the task of the Kohein Hagadol to unscramble the letters.

On one occasion, all of the letters of the name “Yehuda,” lit up. Four more letters lit up spelling the word, יעלה. The interpretation was that the tribe of Yehuda shall go up (Ya’aleh) and fight the enemy.

The Vilna Gaon had an original interpretation of what took place in the dialogue between Chana and the Kohein Hagadol, Eli. He consulted the אורים ותומים to find out why Chana was swaying in such an extreme manner. The letters ש כ ר ה, lit up. Eli thought the letters שכרה spelled “Shikora,” meaning that she was drunk, ( as in the Yiddish word, “Shikkur”).

When Eli reprimanded Chana for coming into the Temple intoxicated, she accused him of not possessing the Holy Spirit. She told him that he did not unscramble the four letters correctly. The word was meant to spell, כשרה, that she was like Sarah Imeinu. She was praying desperately for a son, just as our Mother Sarah did.

Eli apologized for misjudging her, and blessed her that she be granted a son. A year later, the great Prophet Shmuel was born.

This is yet another example of the brilliance of the Vilna Gaon.

Rashi’s Inspiration

Rashi, Rav Shlomo Yitzchaki, is known as one of the greatest commentators on the Torah. Occasionally, he will use the words, ליבי אומר לי, “My heart is telling me.”

This would be a kind of admission that he is using his intuition in explaining a verse in the Torah.

He used this language in explaining what the apron of the Kohein Hagadol looked like. A story is told that Rashi was once walking along the road, when a noblewoman rode past him on a horse.

Rashi wondered why he was meant to witness this scene specifically when he was walking. At first, he thought there was a message that he needed to correct some kind of personal flaw by seeing something immodest.

He then realized that Hashem was helping him with his commentary. When the noblewoman rode by, he saw that the dress she wore, had criss crossed straps on her back. He now understood that this must have been the way the Kohein Hagadol wore his apron. It was criss crossed in the back!

This also explains why in this specific case, that he prefaced his commentary with the words, “my heart is telling me.” Or in Hebrew, ליבי אומר לי.

Why Aharon Was Chosen Over Moshe

The Torah describes the initiation of Aharon as the Kohein Hagadol, the High Priest of Israel. There are commentators who felt that Moshe Rabbeinu was disappointed that he was not given this position.

Clearly, the relationship between the two brothers, was most admirable. There was genuine love between them and no jealousy. Aharon had no problem that his younger brother was chosen to be the equivalent of the king of Israel. The appointment of Aharon, was more a question of curiosity rather than sour grapes.

The Maggid of Dubnov tried to explain the reason for this appointment. The role of the Kohein Hagadol, and all Kohanim, for that matter, was to bring atonement to the people of Israel. In order to do this, the people needed to feel that they could relate to the Kohein.

There was a need to feel comfortable enough to confess their sins, so that the Kohein would help the process via sacrifices and repentance. Aharon was more of a regular guy than Moshe. He was more easily approachable and perhaps, more down to earth than Moshe. It was known to all, that Aharon needed his own atonement for his role in the making of the Golden Calf.

Moshe Rabbeinu was on such a high level that he even needed to wear a veil, because of the holiness that radiated from him. He was in constant contact with Hashem, pleading for his people. The loftiness of Moshe, made him less approachable than his brother. This is why Aharon got the job, and not Moshe, according to the Maggid.

There are times when we are captivated by the scholar who commands huge audiences to hear his Torah. People are moved by such speakers. But such people may not be as approachable as the teacher that connects with his students on a more personal level.

Both types of educators are beneficial, as we can learn a great deal from both. Moshe had his special role in leading the people. But Aharon’s role was equally important in helping the masses get closer to Hashem.

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.