Havdalah

The end of the section in the Torah, regarding kosher animals, explains a basic principle of Judaism. The principle is known as “Havdalah.”

We are certainly familiar with “Havdalah,” as that is the name for the ceremony when Shabbat ends, when we use a candle, spices, and Kiddush cup.

We are acknowledging in this ceremony, how Hashem separates, (translation of Havdalah) between the holy and the profane, and Israel among the nations.

Everything in the universe has its role and special purpose. In the animal kingdom, some are deemed worthy of consumption by the Jew, and some can even be offered as sacrifices. Animals of prey are not as holy as these animals, because they kill.

The Jewish people are separated from the nations, because they have the greatest potential to achieve holiness. The observance of the Mitzvot of the Torah, is the vehicle towards achieving this holiness.

Because the Gentiles have only the seven Noachide laws to observe, they can achieve righteousnesss, but not holiness. This is where the term, “righteous Gentile,” originated.

Because the Jewish people were designated to become, “A nation of Priests, and a holy nation,” they needed to take greater care not to defile themselves. They had to be careful not to eat impure foods and not to place themselves in settings, where their special role could be compromised.

This is what “Havdalah” means. Everything and everyone needs to be able to fulfill their special purpose in the world. This can only be achieved when one separates himself from the obstacles preventing him from reaching his full potential.

Subtleties of the Torah

The Keli Yakar makes an interesting observation related to specific details in Parshat Shemini.

He points out a subtle messages in connection with the sacrifices offered on the day that the Mishkan was dedicated on the first of Nissan.

The Torah points out that Aharon needed to offer a different sacrifice from the one offered on behalf of the nation. This dedication date was meant to be an atonement for the sin of the Golden Calf, eight months earlier.

The Korban for the nation was a burnt offering, known as “Olah.” Aharon’s sacrifice was a sin offering, or a “Chatat.” The message here is that the “Olah” is offered for improper thoughts. The sin offering was to atone for an actual sin. The role of the nation with the sin of the Golden Calf, included their thoughts. They actually believed in it, and worshipped it.

Aharon, on the other hand, did not believe for a moment that this graven image could be a deity. His thoughts were pure, but he was guilty of actually fashioning the calf. Despite his good intentions of stalling until Moshe arrived, he was in need of the sin offering.

Usually, when reading the weekly portion that discusses sacrifices, we would not be aware of the messages contained in them. But it does seem puzzling why there would be different sacrifices for Aharon and the nation.

It is possible to sin in deed even if there could be some kind of justifiable reason. A transgression is a transgression. Negative thoughts are also wrong, but only punishable in connection with idol worship.

And isn’t it amazing how so much can be learned from subtleties that are mentioned in the Parsha. The wisdom of the Torah is great, because it all comes from Hashem.

The Number Eight

Parshat Shemini begins by speaking of the eighth day of preparation for the dedication of the Mishkan. The Kohanim needed to learn all of the details of their future service.

The Keli Yakar points out the significance of the number eight in Judaism, as opposed to the number seven. When we speak of the number seven, it reflects that which is natural and expected.

There are seven days in a week, and the natural life span of an individual is seventy years. In short, the number seven expresses that which is expected.

Eight, on the other hand, shows that which is above nature. A baby’s Brit is on the eighth day. When one reaches the age of eighty, it is called, “Gevurot.” This is translated as super natural strength, because nature has been defied.

It can also be said that “seven” reflects חול, or the profane. “Eight,” reflects that which is holy. The Jewish people are connected with the holy.

The Jewish people are the example of defying nature. No nation ever survived for nearly 2000 years without a homeland. Their strict adherence to the Torah allowed survival under the worst conditions.

One rabbi said that a greater miracle than the splitting of the Red Sea, is the survival of the Jewish people. We clearly connect with the number “eight,” as part of our essence.

Following Hashem’s Command

The word “צו” means a command. When Hashem uses this word to instruct the Jewish people via Moshe Rabbeinu, it is assumed that this instruction will be fulfilled by the nation.

This leads to an important foundational concept as to how we are to observe the Mitzvot. Our Rabbis taught: גדול המצוה ועושה משאינו מצוה ועושה. “It is of greater merit to fulfill a Mitzva that we are commanded, than a Mitzva we are not commanded.”

This means that the laws of the Torah are not really open for discussion. If we believe that everything comes from Mount Sinai, which includes the Oral Law, we cannot dispute that which comes directly from G-d.

This phrase is teaching us that there will certainly be obligations that may not make sense to us. If we observe them anyways, without really understanding them, this is a demonstration of faith and trust in Hashem.

Jared Kushner was once asked how religious he was. He answered that he and Ivanka observed the laws of Judaism that made sense to them. With all due respect to the Kushner’s, they were missing the point. The reward comes specifically for observing the laws that don’t make sense.

This is how we fulfill the word “Tzav.” We view the Torah and Mitzvot as גזירת המלך, a decree of the King. And who are we to disagree with the King of the Universe?

Leap Year

We are now coming to the end of the month known as Adar II. It is the extra month that is added seven times every nineteen years, in order to keep the solar and lunar calendar in balance.

Since the end of the Sanhedrin in 358 c.e., there has been a set calendar. We know exactly which years are leap years and which are not. Before the establishment of the set calendar, the decision to add an extra month of Adar, was made on the basis of various criteria.

There were times when it was already obvious on Succot that an extra month would need to be added. They could see that the autumnal equinox fell during Succot. If an extra Adar was not added, Pesach would not fall in spring.

The Talmud in Rosh Hashana describes other random situations where an extra Adar could be declared as late as Adar I. As one rabbi put it, “The Sanhedrin had the power to determine whether we would be eating Matza or Hamentashen on the fifteenth of the month!”

If the roads were still very muddy from a rainy winter, a month would be added. The same was true if the cattle had not yet started mating. It was a sign that it was still winter.

A final reason for the leap year was that the grains were still brown, and had not shown any green. Spring was late that year.

It is certainly easier to have a set calendar. But it is fascinating to see how the principle that “The earthly court decrees, and the Heavenly court fulfills.” The role of the Rabbis in implementing the Torah should always be appreciated.

A Menial Task

One of the lesser known Mitzvot connected with Temple service, is known as תרומת הדשן, which means, the removal of the ashes.

It could only be performed by a Kohein, who is on duty at that time.

It is far from being a glamorous Mitzva, but it was done with great enthusiasm. Every morning, one Kohein was chosen for this task. The contenders would awaken before dawn, and immerse themselves in a Mikva, before drawing lots, to see who would be chosen.

The winner would be reminded to wash his hands and feet at the Temple wash basin. He would take a silver shovel, and proceed to remove the ashes from the Olah Sacrifice that had been burning all night. He would make several trips up and down the ramp to the altar, and dispose of the hot ash in a special hole, prepared for this purpose. It was a difficult and tedious task, but the Kohein felt honored for his special role.

We often see people who would rather be poor, than “lower” themselves to take on a job that they believe is beneath them. They allow their ego to get the best of them, and they suffer the consequences.

A story is told about the great Rav Shlomo Zalman Auerbach. He prayed the evening service every night at exactly forty-two minutes after sunset. On one particular evening, he would not allow the prayers to begin. He noticed that the street sweeper had not yet arrived. Rav Shlomo Zalman sensed he would momentarily arrive, and he did.

This is what made Rav Shlomo Zalman so great, as he respected every Jew. The laws of the Terumat Hadeshen, similarly taught the sanctity of sincere hard work, regardless if it was glamorous or not.

Israel Is Kiddush Hashem

The Haftarah for Parshat Para, was made famous by Rav Meir Kahane. There were two main points to be learned from Yechezkel 36.

The first point is that our presence outside of Israel, is a direct punishment for having abandoned the Torah. We were punished as we showed that we did not merit living in the Holy Land.

As a result of this, Hashem accepted that this punishment would make Him look weak. Non-Jews could point to even observant Jews and mock them. “If you are G-d’s chosen people, why are you not in His chosen land.

The lesson here is that the very presence of any Jew outside of Israel is a desecration of G-d’s holy Name, because He is made to look weak.

The second point taught by Rav Kahane in his interpretation of Parshat Para, is that the rebirth of the State of Israel, is a Kiddush Hashem, a sanctification of G-d’s Name. This will come about, not because we deserve it, but because the time has come to end Chillul Hashem.

Therefore, G-d will bring His children from the four corners of the earth to Israel. The land that was desolate will flourish, as will the cities.

The Christians and Muslims that accused us of having been abandoned by our G-d, can no longer make such a claim. The accomplishments of the last seventy-five years, are nothing short of miraculous. They are a powerful proof of the special bond between Hashem and His people, as we are witnessing the fulfillment of 3000 year old prophecies.

This is probably the most inspiring Haftarah of the entire year. It inspired me to such an extent that on this Shabbat forty-one years ago, I announced to my congregation at Young Israel of Century City, that I was making Aliya with my family. It was one of the best decisions of my life.

Prayers and Sacrifices

There is a strong connection between the sacrifices and the Halachot connected with prayers. The Talmud in Brachot simply says that תפילה במקום קרבן, that prayers take the place of sacrifices.

We also learn from the Korbanot that we are to pray in the morning and evening, similar to when the daily sacrifices were offered. There is an additional sacrifice called, “Musaf” that corresponds to the additional prayer called “Musaf,” recited on Rosh Chodesh and holidays.

There is another term related to sacrifices, that applies to prayers. The rule is, עבר יומו בטל קרבנו, that if the day passes, the sacrifice is nullified. This refers to the specific details connected to a time limit of when the sacrifice must be eaten or burned on the altar. Once the day passes, it is too late to have fulfilled our obligation with that sacrifice.

The Rabbis devised a similar system with what is referred to as תשלומים, or make up time. If someone forgets to pray a certain prayer, he can make it up with the next prayer. For example, if one did not recite the Ma’ariv prayer, he can make it up with two Shmone Esrei’s in Shacharit. However, if he did not make it up in Shacharit, his time has passed, and he cannot make it up at Mincha.

It is interesting that the verse in Kohelet that says, מעות לא יוכל לתקון, “that which is crooked cannot be made straight,” is interpreted to this idea of Tashlumim. If you didn’t do the make up in the following prayer, you can no longer make it straight.

There is a very close connection between the rules of prayers and sacrifices.

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.