The Role of the Kohein

Parshat Tzav focuses on the sacrifices that were offered by the Kohanim as part of their Temple service.

It is no coincidence that the word Tzav (צו) is explained as a word of alacrity. The Kohanim are called “זריזים,” which means that their very nature is one where they act with great enthusiasm.

It is their task to wake up the people from their tendency towards laziness. The Book of Mishlei, Proverbs, has a verse that says, “Laziness causes one to fall into a deep slumber.”

The Kohanim were generally not very wealthy, as they were not given a portion of land in Eretz Yisrael. The Keli Yakar said that poor people tend to be much more spiritual than the wealthy. Because of their poverty, they are always crying out to G-d.

Aside from their Temple service assignment, the Kohanim were expected to be involved with the nation. They would bless the people every day, and they would try to lift their spirits.

The Rabbis said that the real test to see if one possessed this characteristic of Zerizut, or alacrity, is the way that he performed the Mitzvot that involved loss of money.

People have a tendency to be insecure about their finances. If, despite this insecurity, one does Mitzvot such as giving charity, or spending extra to welcome guests, it is a sign that he loves fulfilling the Torah. He is not concerned at all about loss of money but sees the gain of fulfilling a commandment.

Parshat Tzav is meant to create an awareness of the dangers of laziness and complacency. One must never lose his enthusiasm and excitement in performing Mitzvot and serving Hashem.

The Humble Animal

There are three types of kosher animals in Jewish Law. There are the domesticated animals known as בהמה, “Beheima,” that are also fit for the altar as sacrifices.

The second group is known as חיה, “Chaya,” that refers to animals in the wild such as deer and venison. They are kosher to eat, but may not be offered as sacrifices.

The third group is called עוף, “Off,” and refer to fowl. Generally, only the smaller birds such as turtle doves were offered as sacrifices.

The reasons why the בהמה could be offered as sacrifices, and not the חיה, is that the Beheima is much easier to catch. The Chaya is in the forest and in more distant lands. The Chaya acts with more arrogance, while the בהמה walks with its head down. And the Beheima is prey for wild beasts, and Hashem always has compassion for the one who is chased.

Even in Messianic times when the lion will lie down with lamb, and will become vegetarian, the rules of sacrifices will not change. This is proof that the desired sacrifices come with a “broken heart and broken spirit.” That which is humble, is the most desirable in the eyes of G-d.

Never Give Up

Probably the most important message of the Purim story is that we must never “give up.” If we continue to have faith in Hashem, as bleak as the situation might be, things can change in a moment.

The situation in Shushan, was about as bleak as one could imagine. As Haman said to Achaahveirosh, “There is a nation that is scattered among the nations, and it is not worthwhile for the king, to allow them to live.” The commentators tell us that Haman was saying that because of their lack of unity, and being spread out all over the kingdom, nobody would even notice if they were annihilated.

Mordechai became aware of just how serious the situation was. He realized that the fate of the Jewish people could change if they were united, and they repented, and sincerely called out to G-d.

There was heavy mourning for the Jewish people, with weeping, fasting and sadness. All of this changed in a moment. The impossible salvation had come. The sadness turned to incredible joy and celebration, and the rest is history.

As individuals, we sometimes go through difficult periods where our problems seem to be insurmountable. We must never give up. The Rabbis say, ישועת ה׳ כהרף עין, “The salvation from Hashem, is like the blink of an eye.” The Purim story urges us to keep plugging away. Never lose hope and never give up. Things can change in a moment.

Haman’s Ego Led to His Downfall

We learn a great deal about human nature from the behavior of Haman. His ego led to his ultimate downfall.

The Talmud tells us that every individual has his Mazal, when everything seems to be going right for them. At one point in the Purim story, he was on top of the world. Not only was he second to the king, with unlimited authority, people literally bowed down to him. He was the only person invited to the queen’s party.

He came home feeling very happy. He shared with his family all of his good fortune and wealth. He then said that none of it was worthwhile as long as Mordechai the Jew was still around.

There are so many people that make similar mistakes. They have every reason to be happy with their lot in life. If they would only focus on what they had, they would be perfectly fine.

Instead, they focus on their obsession with someone else’s success. They suddenly become unable to see all of the reasons why they should be content with their own lives.

It is important to emphasize how damaging such obsession and jealousy can be. It simply removes from that person any chance of finding happiness. We must work on our own jealousy and stay away from jealous people. Nothing good comes from this very negative character. Haman is the perfect example of one who had risen to the top, but ultimately, fell very hard.

Finish the Job-No Fear

The tragic story of Shaul and Shmuel, is all the more tragic this year, with the backdrop of our war with Hamas.

Shmuel really believed that Shaul would rise to the occasion and become a great leader in Israel, as its first king. When Shaul failed in his mission to destroy Amalek, and G-d told him that Shaul was no longer fit to be king, he pleaded with Hashem all night long. It was to no avail, and Shaul’s fate was sealed.

In the dialogue between the two, when Shaul was asked why didn’t he fulfill the word of G-d, he admitted that he allowed his fear of the people to control him.

He was given the command by G-d to utterly destroy Amalek, including man, woman, and child. They were evil, and the world would be a better place with them eliminated. He was also given a Divine guarantee that he would be successful, and this was the right thing to do.

Instead, Shaul proved to be weak and failed. His misplaced compassion was his undoing.

We are near the end of a war that could not be more just. It is a fight between good and evil. Despite those Jews and others who are demonstrating misplaced compassion, we must complete the job with no fear. Hashem is with us, and we must strengthen and encourage our leaders, that they need not fear. The G-d of Israel, is with them.

The Sacrifices

This week we begin the Book of Vayikra, also known as Torat Kohanim. The main subject deals with the sacrifices and the service of the Kohanim in the Temple.

There were two main categories of Korbanot. The first was called Kodesh Kodashim, Holy of Holies. This referred to sacrifices like the “Olah” that were burned entirely on the altar. It also included sin and guilt offerings, that were eaten partially by the Kohanim, to help achieve atonement.

The second category was known as “Kodshim Kalim.” These were less severe sacrifices as parts of it were consumed by the donor. The Korban Pesach, Thanksgiving and free will offerings, were in this category.

It is also interesting to note that it was permissible to receive Nedarim and Nedavot, from non-Jews. This is an indication of the importance of the Temple for the entire world. It was a place of prayer and connecting with Hashem for everyone.

The sacrifices were meant to create humility from its donor. He was meant to realize that the blood spilled in presenting his offering was to make the person realize that it could have been his blood. The ability to achieve atonement was a gift from G-d.

There is even an opinion that says that the first subject of Torah to teach a child, should be the Book of Vayikra, and the laws of Korbanot. A child is considered pure and innocent. The cleansing power of the sacrifices, were also meant to clean one’s slate and create purity. Even though we do not have Korbanot, studying its laws bring great merit. It also shows our belief and anticipation of the Third Beit Hamikdash, when Temple service will be reinstated once again.

Purim Sensitivity

There are four Mitzvot that we are to fulfill during the Purim holiday. They are hearing the reading of the Megilla, a festive meal, money for the poor, and Mishloach Manot.

The Megilla is meant to be heard twice, once at night, and once during the day. Women are equally obligated, as they played an important role in the Purim story.

The festive meal should begin well before sunset. It should be accompanied with delicious food and singing. It is an expression of joy for our victory over Haman, and the enemies of our people.

We are to give money to the poor, known as Matanot La’evyonim. We should find a representative who will be certain to give to at least two people.

The Mishloach Manot are two different types of ready to eat food, that we give to at least one friend. This was meant to create a sense of harmony and unity among Jews.

There is a fascinating Halacha in connection with how this Mitzva is performed. Ideally, we should choose friends that are on the same level as we are financially. This means that a wealthy person who prepares a huge basket of delicacies, should not give this to a poor person. Since he is unable to reciprocate, it will make him feel bad. This is why we help the poor in a more direct way.

It is noteworthy to see that within the laws of how to celebrate this happy day in the Jewish calendar, there is also sensitivity towards others. Jewish Law is the vehicle that not only brings us closer to Hashem, but it helps us learn how to treat others with more kindness and sensitivity.

Arrested for Arrogance

The Talmud in Masechet Baba Kama 59b, relates a very unusual story connected with an individual named, Eliezer Ze’ira. The incident took place in the city of Nehardea, in Bavel.

Eliezer was walking in the market place wearing black shoes. Some opinions were that his shoes had white laces. He was stopped for questioning by the representatives of the Exilarch. They wanted to know why he was wearing such provocative shoes. He explained that the shoes were a symbol of his constant mourning for the destruction of the Temple.

He was arrested on the grounds that he acted in a very arrogant manner. Only the greatest members of the community, were on such a level to truly feel the loss of our Temple.

Eliezer told the authorities that he was a very learned person, and he was not trying to show off. He was on the level of those who mourned daily for the Temple.

He said that they could ask him any question in Halacha, and if he knew the answer, it proved his worthiness of wearing such shoes.

Eliezer was asked a complicated question involving the assessment of damages to a field of crops that were not yet ripe. They verified that Eliezer’s answer was correct by contacting the great, Shmuel, the head of the Yeshiva in Nehardea. He was released and sent home.

It is difficult to imagine a society that arrests people on the grounds that they acted arrogantly. It is a proof that we are not on a level to realize the high level of spirituality of the Tannaim and Amoraim. That society had zero tolerance for phoniness, where people tried to pass themselves off for someone that was not them.

We can certainly learn from such stories as to how important it is to serve Hashem and man with great humility. We should not need to seek recognition in dishonest ways. The knowledge that we are acting in a way that is pleasing to Hashem, is all the recognition we need.

Key to Success

There is an interesting parallel between Moshe Rabbeinu and Shlomo Hamelech. Both of these great leaders merited dedicating our holy Temple.

In Moshe’s case, he dedicated the Mishkan, the portable Temple, that stood for 479 years. Shilo was the home of the Mishkan for 369 of those years.

Shlomo Hamelech dedicated his Temple in Jerusalem, that was a magnificent structure. It lasted for 410 years, before it was destroyed by Nevuchadnezzar and the Babylonians.

The similarity between Moshe and Shlomo, was the charge they gave to the people upon completion. Both gave the same reminder that applies to all of us today.

The specialness of the day would last indefinitely, and the Divine Presence would remain with the people, as long as they remembered to faithfully observe the Torah. They must never forget that their every success, depended on the realization, that success comes from Hashem.

When we make the foolish mistake that we are in control of our destiny, we fall.

The magnificent Mishkan and Temple of Solomon ultimately fell, because the people forgot this message. The more we realize our own vulnerability, the greater the chance of success.

Salvation Will Come

The story of Purim carries with it important lessons that are relevant to us today. The dialogue between Mordechai and Esther, is one example.

When Mordechai becomes aware of the evil plot of Haman to destroy all of the Jews, he sends his niece, Esther, on a critical mission. She must go to the king and plead for her people. She first expresses an unwillingness to go, for fear of being put to death. She would be defying the order of the king, to come without permission.

Mordechai tells her that perhaps this is the reason why she was chosen to be queen. And if she will not step up and fulfill her mission, salvation will come to the Jewish people via a different messenger.

This is the critical point made by Mordechai. He was confident that the Jewish people would defeat their nemesis. It was not possible that when the Jewish people were so unified in prayer and repentance, that their prayers would not be answered.

It is perfectly in order for us to have similar confidence in our ultimate victory over Hamas. Aside from the unity that still exists (despite the efforts of the media and certain opportunistic politicians), there is the incredible faith and bravery of our soldiers. The sacrifice of so many beautiful, heroic soldiers, will not be in vein. With Hashem’s help, great salvation awaits the Jewish people. We already know who the heroes are of our current struggle. It only needs to play itself out. Wouldn’t Purim be an auspicious time for us to celebrate again!

Backdrop of Purim

The two well known rabbinic holidays in the Jewish calendar are Chanukah and Purim. It is not necessarily common knowledge that the Purim story took place hundreds of years before the Chanukah story.

The events connected with Purim happened when the Jewish people were in exile. It was between the period of the first and second Temple. The Chanukah story took place during the Second Temple period in Israel.

It is important to understand the backdrop of Purim. The Jewish people were scattered all over the kingdom of Achashveirosh. The destruction of the glorious Temple of Solomon led to great devastation for the Jewish people. There is even an opinion that one million Jews were slaughtered in Jerusalem alone.

The great hope was that the prophecy of Jeremiah would come true. This exile was only meant to last for seventy years. This hope for the Jews struck fear in the hearts of the leaders of the time. Both Belshazar, the previous head of Persia, as well as Achashveirosh, were very concerned that the Jewish nation would rise again.

They both made feasts celebrating what they thought was the non-fulfillment of Jeremiah’s prophecy. They were both mistaken, as they miscalculated when the seventy years began.

It is important to understand the state of the Jewish people when Haman rose to power. His plan to annihilate all of the Jews, was exceptionally frightening, when many Jews had witnessed the horrors of the destruction of the First Temple by the Babylonians. The ultimate victory over Haman, and the celebrations that followed, made the miracle of Purim that much greater.

The mood in Israel prior to the Six Day War, was equally tense. After only twenty-two years after the Holocaust, there were cries of driving Israel into the sea. The miraculous victory in six days, with Hashem’s help, was remarkable. History repeats itself, which is why we have every reason to be optimistic of Hashem’s salvation, where the sadness and mourning will turn to joy and celebration.

The Integrity of Moshe Rabbeinu

Parshat Pekudei describes the meticulous accounting done by Moshe Rabbeinu in building the Mishkan. He attempted to show exactly how every item contributed was used, so that there would be no question regarding his integrity.

Moshe ran into some difficulty as he wasn’t exactly able to balance the books. When he compared the weight of gold that was donated with what it was used, he showed a surplus of 1775 shekels worth of gold. He was baffled as he thought that he had completely “balanced the books.”

He was helped by a Heavenly voice, known as a “Bat Kol.” This voice was heard by the masses. It reminded Moshe that he forgot to take into account the golden hooks that were used to fasten the curtains together. His problem was solved.

Later in the Torah, when Miriam spoke badly about Moshe, Hashem’s response was, בכל ביתי נאמן הוא, “In all of my house, he has been faithful.” This is seen as an affirmation of how trustworthy Moshe was.

We learn from this episode how important it is for a person in power, to take great care to maintain a reputation of integrity. Because he is in the public eye, he must not arouse any suspicion in his handling of public funds. He must also show integrity in his personal conduct, to show his worthiness of becoming a leader in Israel.

It is no coincidence that the greatest man who ever lived, was also the greatest in honesty, integrity, and humility.

Poor Judgement in Leadership

When the accounting is made of all of the Temple donations, the Torah tells us that the heads of the tribes, known as “Nesi’im,” also brought their contribution.

The commentators noticed that the spelling in Hebrew, seemed to be missing the letter, “י.” Instead of spelling it with two “Yud’s,” נשיאים, it was spelled נשאם, with no “י” at all.

This slight change in spelling carried with it a message. The heads of tribes were reprimanded for their role in the massive fund raising drive, to build the Mishkan.

They assumed that their role was to be make sure that the mission would be completed. If there would be any materials or funds that were lacking, they would make sure that everything would be covered. They saw themselves as the guarantors of the project.

Nevertheless, this was considered a bad decision on their part. As leaders of Israel, they needed to take more initiative, and set an example for the masses. They should have been the first to give and not the last.

Their attitude set an example of being passive rather than active. They needed to show how one must observe all of Hashem’s commandments with great enthusiasm and excitement.

There are many books of Mussar, discipline, that emphasize the dangers of laziness and passivity. Great intentions become ruined by the inability to get motivated. People underestimate how damaging laziness can be. Perhaps if there was such a realization of this damage, it would be much more on people’s minds, and they would overcome it.

The heads of tribes used bad judgement in their assessment of the community needs. Growth comes when we learn from our mistakes, and the mistakes of others.

The Kippa

The discussion in the Talmud regarding the validity of astrology, led to a fascinating story. A Jewish woman was told that her newborn son would grow up to be a thief. This is what was written in the stars.

The woman took this prediction very seriously. She came up with a solution to show that Jewish people can rise above the “stars.”

She told her son from a young age that he must always keep his head covered. Children at that time often went with their heads uncovered. The boy kept his mother’s wishes and grew up to become the great Rav Nachman Bar Yitzchak.

He never understood why his mother made this request of him until one day he was studying under a palm tree. His head covering blew off, and he noticed a delicious cluster of dates. He did not know what possessed him, and he bit off the cluster. He realized at that moment that he had stolen. His head covering kept him honest.

It was explained that covering the head brought protection, as it was a constant reminder of Divine protection. Later, it became an accepted custom for Jewish man to keep his head covered at all times. The “Kippa” eventually evolved as the proper head covering. The story of Rav Nachman Bar Yitzchak, was cited as the origin for wearing a Yarmulke, or Kippa.

It is clear that when one who once wore a Kippa regularly, takes it off, a lot more than the Kippa comes off with it. We can wear hats or other attire for our head, but we should take this seriously.

We must not be afraid to show that we are proud to be Jewish. Even Tevye in “Fiddler on the Roof,” mentioned the importance of this custom. He said, “We always keep our heads covered to remind us of our constant devotion to G-d.” In this crazy world of today, such reminders are very important.

Atonement for Shabbat Violation

The observance of Shabbat is one of the pillars of Judaism. It is considered the one Mitzva that has kept the Jewish people together, during our long exile. Families create a strong bond because of this special day of the week.

The fourth of the Ten Commandments is the requirement to “Remember the Sabbath day, and keep it holy.” It is obvious that this is viewed by the Torah as having great importance.

The punishments mentioned in the Torah for Shabbat violation, emphasizes how serious we must approach this day. We are told of the “gatherer of sticks,” who was put to death by stoning, for transgressing Shabbat.

It is interesting to note how the Talmud describes the accountability every Jew must have in connection with Shabbat. One who violates this holy day because of lack of knowledge is treated differently, than one who knew about these laws, but accidentally violated a particular Melacha.

The remedy during the time of the Temple, for inadvertently sinning, was the offering of a sin offering. Being that we have thirty-nine Melachot, acts that are considered, “work,” it is possible to owe more than one sin offering.

If a Jew grew up completely ignorant of his Judaism, or he only learned that he was Jewish at a later age, he is in a special category. He only owes one חטאת, sin offering, for all of the Shabbats he did not observe.

The next category is one who simply got mixed up as to the day of the week. When he realizes, it was Shabbat, he only needs one sin offering for all of the forbidden activities he did.

The final category involves an individual who knew it was Shabbat, but did not know that certain activities were forbidden. He needs to offer a separate sin-offering for each forbidden act. Being that the animal offered is a bull, he owes a lot of bull!

It is fascinating to study these detailed laws as explained by the Torah and Talmud. I have been teaching Tractate Shabbat for over two years, five days a week, and we are completing this section of Talmud this week. This demonstrates the importance of Shabbat and how much we need to learn to properly observe this pillar of Judaism.

Mazal

The Talmud at the end of Masechet Shabbat, discusses the question of the validity of reading the stars. There were many astrologers that lived during the Talmudic period, who regularly challenged Jewish scholars on the subject.

It is interesting to note that these scholars did not negate the predictions of these star gazers. They felt that it was within the power of the Jew, to overcome these predictions.

The famous story of the daughter of Rabbi Akiva was one example. He received a prediction that his daughter would die on her wedding day. Rabbi Akiva did not dismiss this as foolishness, but was very worried that this horrible prediction would come true.

The daughter was miraculously saved when she stuck her brooch in the wall. The next morning, they found that the brooch had killed the snake, that would have killed her.

She was asked by her relieved father what she had done, to merit such a miracle. She explained that during the tumult of the wedding preparations, the cries of a poor person, were heard only by her. She compassionately gave her meal to that starving individual.

Rabbi Akiva took this incident to prove that Jews can overcome “Mazal.” It also taught that acts of kindness not only save a person from an unusual death, but save the person from death itself.

The word, “Mazal” might also refer to one’s destiny. It could determine the nature of one’s children, his wealth, and length of years. But we believe that choosing a life of giving and serving Hashem sincerely, is the most effective way of making our lives far better than anything we could have imagined.

Shabbat, Temple, Honoring Parents

The Keli Yakar makes an interesting parallel between two different verses in the Torah. Both of them are in connection with Shabbat.

The first Pasuk is in Shemot that is the source for teaching the 39 Melachot, the activities forbidden on Shabbat. It begins with the words, אך את שבתותי תשמורו, “But you shall observe my Sabbaths.”

The positioning of this verse in the middle of the instructions of building the Mishkan, is to teach an additional Halacha. Despite the importance of creating a dwelling place for the Divine Presence, this must not be done on Shabbat. The holiness of this day, must not be compromised.

The parallel verse in Vayikra, is more direct. We are told that each individual should fear his mother and father, but he must also observe the Shabbat. The positioning of fearing parents and keeping Shabbat, is also for a very definite purpose. As important as it is, to treat our parents properly, this obligation is waived, if they tell us to violate Shabbat.

Therefore, we see how Shabbat outranks the building of the Temple. And Shabbat also outranks the necessity to listen to our parents.

The verse that tells us not to kindle a fire in our dwelling places, gives a subtle message about the importance of Shabbat. If we want our homes to be peaceful without strife, as represented by the “fire of discontentment,” then we need to treat this holy day of the week with the proper reverence and respect. This should be a major priority in our lives. After all, its importance outweighs even the construction of the Temple, and properly treating parents!

The Day After Yom Kippur

The Keli Yakar makes an interesting observation connected with the word, “מחרת,” meaning, “the day after.” He noted that this word was used twice.

It was mentioned in connection with Yitro’s visit to the camp. It was also mentioned regarding the appeal for materials to construct the Mishkan.

The “day after” in both cases referred to the day after Yom Kippur. The Jewish people were ready to move forward as a people. Moshe Rabbeinu had come down from Mount Sinai with the second set of tablets, and achieved full atonement for the sin of the Golden Calf.

Yom Kippur was an auspicious time, as there is solid unity on the holiest day of the year. Moshe wanted to build on this unity as they were given the task of creating a dwelling place for the Shechina, the Divine Presence.

Yitro’s contribution was that on that very day that followed Yom Kippur, he insisted that there be an efficient judicial system set up. This was very much related to the great fund raising effort that also began at that time.

In order for the Mishkan to succeed in becoming the spiritual center of the Jews in the desert, and later in Israel, it had to have, absolute purity. All gifts that were accepted had to come from individuals who gave with a generous heart. They certainly could not contribute stolen money. This was why the court system had to be in place. There was accountability as to the origin of these gifts. And there was great emphasis on not giving begrudgingly. There was an accounting of exactly where all of these gifts went.

The combination of the unity of Yom Kippur, a proper court system, and being certain of the honesty of the donors, guaranteed that this portable Temple fulfilled its role. It elevated the nation, and brought them all closer to G-d.

Ask Questions

It is always important to ask questions when we are told that we might be violating a particular Halacha. When someone tells us that something is forbidden, it is important to ask for an explanation.

“Why are you telling me that I am not allowed to do this? Is it a Torah prohibition? Maybe a Rabbinic law, or only a custom.” If that individual cannot explain why that particular law is forbidden, he has no business giving you instructions.

The correct way to analyze any Halachic question, is to first categorize it. Is it a Torah prohibition, or Rabbinic. If it is from the Torah, we must be very strict, as there is little room for compromise. If it is Rabbinic, there could be leniencies, under certain circumstances.

Often we see ignorance at play. People might get very upset about a custom, and then overlook a serious Torah prohibition.

For example, it is considered unnecessary exertion to feed a stray animal on Shabbat. This is why many feed the birds before Shabbat, when we acknowledge the birds on Parshat Beshalach, which is also Shabbat Shira. Many take this advice very seriously, and tell others not to feed the birds on that Shabbat.

These same people might own a pet, and unknowingly, might mix their pet’s food with a liquid. Such mixing could fall under the category of לישה, “Kneading dough,” which is one of the thirty-nine Melachot, that is a serious Torah violation.

The point of all of this is that it is perfectly okay and almost our obligation to ask questions. It is not only within our rights, but it will help give us a better understanding of the beautiful system of Jewish Law.

Less Materialism-More Chessed

The Messilat Yesharim of the Ramchal, makes a strong case about the dangers of materialism. He tries to explain how much we are held back spiritually, when there is too much emphasis on comforts and pampering.

The Ramchal recognized that it cannot be expected of people to completely separate from worldly pleasures. There are times when we need to treat ourselves to an occasional indulgence. A nice vacation or a visit to a restaurant, can certainly be in order. We cannot be expected to completely separate from the physical world.

However, we must realize that much of what we think we need, we really do not. The more we are able to de-emphasize these comforts, the better off we will be. Whether it is food, clothing, shopping, or other physical pleasures, there must be a conscious recognition as to whether or not, such activities are essential or not.

This allows us to make the transition towards what is really important in our lives. The materialism holds us back, and prevents us from reaching our spiritual potential. This recognition helps us realize what is temporary and fleeting, and what is permanent.

The materialism also takes away our ability to reach happiness and contentment. There is a certain frustration when we see that the joy we might feel from a physical act, does not last. We cannot wait for the next indulgence, which also does not last.

Contrast this to acts of Chessed that help the less fortunate. That feeling that we made a difference in someone’s life, lasts for a long time.

Years ago, I helped two five year olds cross the street. I gave each one of them a gift of five shekels. These children were ecstatic. They shouted, “Yay,” and ran to buy themselves a little treat. It still makes me happy thinking about how a little gesture went so far.

The Ramchal wanted us to know that if we make the effort, we can cut down on many material things, as we realize that they are not needed, and are not important. The rewards are immeasurable as we make the transition to the world of spirituality and holiness.