Lusting for Money

According to most opinions, the main cause for leprosy, was because of Lashon Hara, speaking badly about others. The word for leprosy is מצורע. Some say it is an acronym for מוציא שם רע, which means, bringing a bad name to another individual. The Torah even gives examples of Moshe Rabbeinu and Miriam, that were briefly afflicted with this disease. And it was attributed to the misuse of speech.

The Keli Yakar adds other possible causes for leprosy. He includes haughtiness and צרות עין, which means not being happy at the success of another person. But he places the desire for money, known as חמדת ממון, as a major cause of this affliction.

The servant of Elisha, Gechazi, was afflicted with leprosy, after he disobeyed his master, by taking great wealth from Naaman, a non-Jewish general. He was specifically instructed by Elisha, to distance himself from Naaman. He disobeyed, and this led to his ultimate downfall. His three sons were also punished with this disease.

We see so many people around us, lusting for wealth and material gain. This can be a denial of G-d, and such an obsession can lead to that person’s downfall.

I have seen many people over the years blessed with great wealth. This blessing often turned into a curse. They became very untrusting, and paranoid that everyone was after the money.

It is so true that we must be careful what we wish for. That wish may be more harmful than we realize. We must guard our tongues, but we must also curb our desires. The lusting after money, can be a disease in itself, but it can be much more harmful than we realize.

The Positive Outweighs the Negative

There is an interesting concept in Jewish Law that says that a positive commandment negates a negative commandment. In Hebrew it is called, “עשה דוחה לא תעשה.”

There is an example of this concept related to the positive commandment of circumcising a baby on the eighth day, and the laws of leprosy. There is a negative commandment that forbids a person with leprosy from cutting out the leprous growth.

If it occurred that a leprous growth was on the foreskin of a baby, the circumcision still takes place, because of this principle. The positive commandment of circumcision outweighs the negative commandment of cutting the leprous growth.

Another example of this idea is that one is permitted to wear Tzitzit and fulfill its positive commandment, even if the Tzitzit contain a forbidden mixture of wool and linen, known as “Shatnez.”

The reason for this rule is that it takes much more faith and love of Hashem to perform a positive Mitzva rather than a negative Mitzva. The observance of the negative, could be motivated by fear of punishment, instead of fear of G-d.

This could be a plausible reason for this interesting concept that a positive commandment outweighs a negative commandment.

It is also a good reminder that it is always preferred to have a positive, upbeat, attitude towards life. Negativity is counter productive and leads to fears, doubts, and unhappiness. This is another reason why the positive outweighs the negative.

Where Is the Precedent

There are two types of wars described in the Torah. One is referred to as “Milchemet Mitzva,” or obligatory war. And the other is known as “Milchemet Reshut,” or permissive battle.

The Milchemet Reshut needed the permission of the Sanhedrin. King David exercised this right, as he felt it necessary to secure Israel’s borders. This type of battle, no longer exists today.

When it was in existence, there were exemptions given to certain members of society. The newlywed couple, one who had not yet completed his home, and one who had not consecrated his vineyard, were all exempt from fighting in a Milchemet Reshut.

The Milchemet Mitzva does exist today. Some refer to it as a defensive battle, while others describe it as a war with an enemy that is oppressing you. This enemy would like to drive you from the land.

Modern day rabbinic authorities, such as former Chief Rabbi Yisrael Meir Lau, have clearly stated that our current battle with our Arab neighbors, is a Milchemet Mitzva.

The Rambam in Hilchot Melachim 7:4, clearly states the Halacha regarding Milchemet Mitzva. “There are no exemptions, and all must fight in such a battle. This includes, even a newly married Chatan.”

Torah study must never be minimized, and it is the most worthwhile endeavor one can do during his waking hours. This is certainly my own personal priority. What I don’t understand is how one is allowed to ignore the Halacha of the Rambam, based on the Talmud in Masechet Sota. Why isn’t full time Torah study listed as an exemption from Milchemet Mitzva in the Talmud or Rambam?

I have not seen any explanation to this question.

If there is a good answer, it should be clearly explained to the masses. Without an explanation, I fear that it is creating a division among our people. This is the last thing we need at this time.

This is especially true when so many of our holy, Torah loving soldiers, have given their lives defending our beloved land.

We become invincible when there is Jewish unity. We must be particularly careful at this time, to stay united at this time. Bringing a clearer understanding to legitimate army exemptions, would be a good start. If there are no good answers, we would be wise to follow the teachings of the Rambam!

Incredible Miracle

The story of the Greek Emperor Ptolemy, and the seventy-two Jewish sages, is one of the most miraculous stories in all of Jewish history. The depth of this miracle is not fully appreciated.

Ptolemy commissioned these sages to each go into a different dwelling, and translate the Torah into Greek. The miracle was that despite numerous problematic verses in the Five Books, their translations were exactly identical.

For example, the literal translation of the Pasuk in Bereishit, is, “Let us make man.” All seventy-two sages were concerned that a literal translation would mean that there is more than one deity. Miraculously, they all translated the verse as, “I will make man.”

Another example was in connection with the word, “Arnevet,” which means rabbit. It was given as an example of a non-kosher animal. When the wise men came to this word, they realized that the first name of Ptolemy’s wife was “Arnevet.” They all miraculously translated the animal as צעירת רגליים, meaning, “young of legs,” to avoid insulting the emperor’s wife.

If we were to take several of our English translations of the Torah, we would find numerous examples of where different synonyms are used in translating words. There could be hundreds of such examples.

Yet, somehow back in the period of the Greeks, there were no discrepancies whatsoever. Obviously, these holy men received Divine help to insure that the Torah would not be compromised.

This truly was an incredible miracle that is not fully appreciated.

The Danger of Wine

The tragedy of the death of the two sons of Aharon, Nadav and Avihu, has left the commentators perplexed. They give a variety of reasons as to why they were deserving of such a severe punishment. The prevalent opinion is that they entered the Temple intoxicated. The reason why this answer makes the most sense, is that Aharon is given a command that it is forbidden for a Kohein to perform Temple service, after drinking wine. This command came right after the loss of his two sons.

There is an opinion that Kohanim should never be under the influence of alcohol. The Temple could come down from the sky and be built in a moment. Sober Kohanim will be needed to begin Temple service.

Wine is a very strange beverage. On the one hand, it is used for many Jewish rituals. We use it for Kiddush, the four cups on Pesach, and is used at a Brit or Pidyon Haben. On the other hand, an abuse of its consumption, can lead to grievous sins, such as adultery. Therefore, great care must be taken when it comes to drinking wine.

Nadav and Avihu were also accused of sinning by not getting married. Some say that they neglected to wash their hands and feet before entering. Others say they brought a “strange fire” to the Temple. While others say that they disrespected Moshe and Aharon, by asking, “When will these old guys die, so that we can take over!”

It is clear that this tragedy remains a mystery. But it is also clear that the consumption of wine should be taken seriously at all times.

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.