Difficult Grandson

There is a verse in the Torah that especially needs rabbinic commentary in order to understand it. The difficult wording comes from, כי יסיר את בנך מאחרי, “When your son will be removed from Me.

Rashi explains that the subject of the Torah is intermarriage. The “your son” of this Pasuk, actually refers to your grandson. It is speaking of a situation where your grandson comes from the union of your daughter and a non-Jew.

Although this grandson is Jewish because of a Jewish mother, this son will be “removed from Me,” because of the negative influence of having a father who does not observe the Mitzvot. It will be difficult to bring this grandson close to G-d.

Incidentally, this Pasuk is the source for matrilineal descent. The product of such a marriage, is still considered “your son,” because he has a Jewish mother. If it was the reverse situation, a non-Jewish mother, and a Jewish father, the child would not be Jewish.

This is a great example of showing how the Oral Law is needed, in order to understand the Written Law.

Shema Yisrael

The prayer known as “Shema Yisrael,” has become the identity of the Jew. When two people meet and they want to know if they are Jewish kinsmen, they might see how the other reacts to “Shema Yisrael.”

It has also become identified as the prayer of faith. Over the centuries, many Jews who were tortured to death by our enemies, died with the words, “Shema Yisrael” on their lips.

Another reason why this prayer is so important, is that the first paragraph of the Shema, contains seven fundamental Torah laws.

Two of the seven laws relate to the Tefillin worn on the hand and the head. A third Mitzva is the Oneness of G-d, when we say, “Hashem Echad.”

We also have the commandment to affix a Mezuza on our doors and on our gates. Another Mitzva is the obligation to recite the Shema in the morning and in the evening.

The final two Mitzvot are of great importance. We are commanded to love G-d with all our hearts and our souls and our possessions. This is something we need to work on in developing this love.

The last of these seven Mitzvot, is the obligation to learn Torah on a daily basis. This is learned from the words, ושננתם לבניך, “And you shall teach your children.” How are we supposed to be able to teach our children, if we don’t study ourselves?

We now have a better understanding as to why the “Shema” prayer has such great significance for the Jewish people.

Galut Is a Curse

Moshe Rabbeinu gives a clear warning as to what could be a likely scenario in the future. He cautions the nation not to “get old” in the land. He was warning about complacency that could have dire consequences.

Moshe was aware that when things would be comfortable for the Jewish people, they might slack off and even become corrupted. Should this happen, they would no longer merit living in Eretz Yisrael. They will be banished and scattered around the world.

This is a direct proof that “Galut,” the exile, is a curse. Jews were meant to be living only in the Land of Israel.

Nevertheless, Moshe gives comfort by telling the people, that even in Galut, if they reach out to Hashem, He will hear their prayers.

He beseeches the people not to allow this to happen. Being Jewish is so special, as is our bond with G-d. He tells them that they must not allow themselves to go astray and allow themselves to be enticed into worshipping false gods.

He asks, “Has there ever been a nation that is taken out from the midst of another nation, with signs and wonders, as was witnessed in Egypt.” You will only find satisfaction in worshipping the One true G-d and true religion.

The relevance of Moshe’s warning is as relevant today as it was before his death. We must not turn astray from true Jewish values, and we must recognize the curse of the Galut. It is time for all Jews to come home.

Six Remembrances

Some people have a custom of reciting the שש זכירות, the six remembrances, every morning after the Shacharit prayer.

We are to remember Amalek and their pure evil. We are to remember what happened to Miriam, when she spoke badly of Moshe Rabbeinu. We are to remember our rebelliousness in the desert, when we worshipped the Golden Calf. We are to remember the Sabbath day and keep it holy. And we are to remember the exodus from Egypt.

The sixth remembrance might be the most important of all. It is the most detailed warning of what we must not forgot. This refers to the incredible revelation that took place on Mount Sinai. We are also commanded to make sure that our children and grandchildren are also aware of the greatest day in human history.

The reason why this remembrance is so important is that this is what separates Judaism from all other religions. No other religion began with the entire nation of a few million people, actually hearing G-d speak.

This event is what makes Judaism a Divine religion. And because it was given directly from Hashem to the Jewish people, it is our obligation to follow all of the dictates of the Torah.

If we do not accept that this event actually occurred, it makes Judaism a man made religion. If it was made by man, there is no reason for us to be bound by all of the strange and difficult to understand laws of the Torah.

This is why this might be the most important of the “six remembrances.” This is the only one that the entire essence of Judaism, hinges upon it.

A Chosen People

On several occasions in Moshe Rabbeinu’s final address to the nation, he reminds them of their special relationship with Hashem. This connection reflected itself with the deep love between G-d and the Chosen people.

Another constant reminder was that this had nothing to do with the number of Jews in the world. In fact, they were the fewest in numbers among the nations.

We are not to forget that with this bond, comes responsibilities. We are able to acquire the admiration of the nations specifically when we observe the commandments.

The Torah tells us that when other nations view the various practices of the Jewish people, they will acknowledge that we are a “wise and understanding people.”

We are able to influence and impact the world when we remain true to our beliefs and practices. We must first take pride in who we are, and our glorious history. This is how we become “a light unto the nations.” We must lead by example, in order to inspire. This does not happen when we think we can behave just like the other nations.

The source of our strength, comes from the special bond and love between G-d and the Jewish people. We must never forget this.

No Entitlement

Every year when we read the story of Moshe Rabbeinu’s request to enter Eretz Yisrael, we can only feel sorry for him, and understand his disappointment.

Despite a career of unwavering devotion to the Jewish people, he made this request in the form of a מתנת חינם, a gift for free. He understood that nothing was coming to him.

This point was made in Messilat Yesharim in the chapter on humility. One must never feel a sense of entitlement based on his accomplishments in this world.

On the contrary, if one is blessed with abilities, such as a creative mind or great intelligence, he has a responsibility to use these G-d given gifts. He should not expect or desire praise, for putting these gifts into practice. He should only be concerned that he did not reach his full potential.

This is a very positive and healthy way to look at life. We need to develop the confidence that we are doing what is expected of us. Seeking praise and honor, diminishes his noble actions.

The Keli Yakar gives King Chizkiyahu as an example of where he was reprimanded for the manner in which he prayed. He is quoted as saying, “Remember how I walked before You in truth.”

The approach should have been that we deserve nothing in this world. Hashem’s kindness is without end. We must humbly approach G-d that He should answer our prayers as מתנת. חינם, a free gift. This will allow us to be overwhelmed with appreciation for all that we have. This is the way to achieve true contentment and peace of mind.

Not There Yet

It is interesting that one of the laws of Tisha B’Av is the prohibition to be involved with Torah study. The reason for this is that Torah gladdens the heart, and we are to be in a state of sadness similar to one who is “Sitting Shiva.”

We are, however, permitted to study the sections in the Talmud in Masechet Gittin, that give a vivid description of the destruction of the Temple. We are also allowed to study other sources that point to the seriousness of the day.

There are many that use Tisha B’Av as a type of “antisemitism day.” This is understandable since many of the Kinnot recited, do review some of the historical events that reflected the bitter exile experienced by the Jewish people.

It is essential that we do not lose the focus of the day. We are not supposed to think that compared to what we went through in the past, things are pretty good for the Jewish people. The war will end soon enough, and the current wave of Jew hatred will pass, and all will be fine.

Such thinking is incorrect. We are supposed to recognize the loss of having our two Temples destroyed, and how things are not okay for the Jewish people, until the Third Temple is rebuilt. We are to long for an absolute end to our bitter Galut, that we have endured for nearly two thousand years.

It is an incredible miracle that more than seven million Jews live in the State of Israel. It is miraculous that we have a homeland with a holy army defending it. Tisha B’Av is meant to be a reminder that we are not there yet.

We are moving in the right direction and there are reasons for optimism. But we cannot be content and complacent when there still remains tremendous ignorance of real Jewish values, and a basic understanding of our Torah. As long as assimilation and intermarriage run rampant, and so many Jews substitute true Torah principles for philosophies that are not Jewish, we are not there yet.

There is a refrain of one of the Kinnot that says, אוי מה היה לנו, “We are in sorrow for what we once had.” On the day of Tisha B’Av, there should be a longing for a brighter future. We pray that all Jews return spiritually to their Jewish roots, and come to Israel, the only real home of the Jewish people. This longing will be complete with the building of the Third Temple, when all of the world will know that Hashem is One, and His name is One.

Jealousy and Jew Hatred

There is a reference in Moshe’s recounting the events of the forty years in the desert, of Eisav’s tremendous jealousy of the Jewish people.

When we speak of Eisav, we also refer to him as Edom. And Edom is connected to Christianity. Yishmael, the other son of Avraham, is connected to Islam, and the Muslim religion.

It has perplexed us for centuries as to why we have had to live with so much Jew hatred. The answer might simply be in that one word, “jealousy.”

This only serves to emphasize how dangerous this emotion can be. It is true on a national level, as well as on an individual. There are different stages connected with such jealousy.

It begins with an obsession of the object of jealousy. This obsession turns to hatred, and the hatred comes with a strong desire to harm the other person.

Sometimes the harm comes from the negative energy, of not wishing the other person well. But there are other times where the hatred and jealousy runs so deep, that there is an active effort to do harm.

As a people, we suffered greatly because of the jealousy and hatred of the Christians and Muslims. It has no logic or reason to it. There is only the desire to cause damage and harm.

This is why we are “a nation that dwells alone.” And this explains why the Rabbis tell us that when we rejoice, the nations of the world are sad. And when we are sad and in mourning, they are happy.

We must be aware of jealousy on all levels, and keep as great a distance from it, as possible.

We must hear the warning of Moshe Rabbeinu. We will be so much better off, because of it.

Honest Judges

There are numerous places in the Talmud that speak of the horrible effects that corrupt judges have on society. This could also be a contributing factor that lead to our exile.

This explains why one of the first subjects brought up by Moshe Rabbeinu in his final address to the Jewish people, was the subject of honest judges.

In order for a society to function at its highest level, its laws need to be able to be enforced. There cannot be any kind of tolerance to allow for bribery and corruption. People need to know that if they are wronged, they have recourse to be certain that justice will prevail.

This is why Moshe describes the qualities that must exist in every judge in Israel. He must be G-d fearing, and not be one who is attached to materialism. He will not be able to be bought.

This is why the most important quality in a judge is that he is G-d fearing. He fulfills the warning of not being afraid of any man. This fear of Heaven will motivate him to get to the truth, and make sure that justice is served.

A society with honest, G-d fearing judges, will survive. They will be the guides that make sure that everyone obeys the law. This will ensure the possibility of living securely in the land, and avoiding be banished and exiled from the land.

A “Grave” Situation

This period of “the nine days,” should be one of introspection and examination as to what were the factors that contributed to the destruction of our two holy Temples.

Clearly, one of the factors was Avoda Zara, or, idol worship. The Rambam lists fifty-one out of the 613 Mitzvot as falling under the category of Avoda Zara. This proves that this grievous sin, can take on different forms, from witchcraft and sorcery, to worshipping graven images.

Although we might be more sophisticated today, and not be enticed by most of these forms of idol worship, we still might be guilty of this transgression in a more subtle way.

It was pointed out that the Torah described the death of Moshe Rabbeinu in great detail. We are told that nobody knew the exact burial place of the greatest man whoever lived.

The explanation that I heard from my childhood was that Hashem did not want this burial site to be one that was worshipped, as a substitute to worshipping G-d. Not knowing Moshe’s burial place, would prevent this from happening.

It has become much more of a “thing” in recent years to visit the graves of the righteous. I don’t recall such an obsession in my youth. Today, people even go to certain graves to find a mate.

This practice should be examined to be certain that it does not fall under the category of Avoda Zara. It must be clarified that the nature of the prayers made at such a grave site.

We are not praying to the individual buried there. We are asking that the soul of this saintly person will make a request on our behalf in Heaven, to grant us what we need. He is acting as an intermediary between us and Hashem, and nothing more.

This is probably a good time to bring this up. Our prayers are desperately needed in these difficult times. But this desperation must keep us focused on the fact that it is Hashem alone that brings salvation, no matter how “grave” the situation might be.

Good Time For Rebuke

The Jewish calendar is set up so that Parshat Devarim always comes out on the Shabbat before Tisha B’Av. It appears that the main reason for this, is the theme of תוכחה, or rebuke.

The entire fifth book of the Torah, was Moshe Rabbeinu’s thirty-seven day address to the Jewish people before his death. Before listing the numerous laws that appear in this book, Moshe recounts some of his past experiences as leader of Am Yisrael.

The Rabbis tell us that the best time to give rebuke, is before one passes away. There is the greatest likelihood that this rebuke will be taken seriously. This last conversation will remain on the minds and hearts of the loved ones, hearing these final words.

Moshe wanted to remind the nation where they had gone wrong in the past, so that these mistakes would not be repeated in the future.

He reminded them of their rebelliousness and lack of faith. He made it clear that they must cleave to Hashem when they enter Eretz Yisrael. He pointed out the foolishness of those who despised the land, and wanted to return to Egypt.

He spoke like a loving, devoted father, who wanted only the best for his people. He knew the road ahead would be difficult. He told them that they would always have to deal with enemies that wished to destroy us. We would always have to fight for our survival, but as long as we remained steadfast in our faith and reliance on Hashem, we would succeed.

It is clear that this is the appropriate message for the “nine days” and Tisha B’Av. We want to see an end to our suffering, and a return to the “days of old.”

The Loss of the Temple

In order to fully appreciate the gravity of this period of mourning, one must realize the great loss of not having a Beit Hamikdash, Holy Temple.

All of the symbolic acts of not listening to music, no haircuts and shaving, no celebrations, etc., lose their significance if we don’t fully understand why we are so sad at this time.

The Jewish people have strayed so far away from the glorious days of having all of the Jews in Israel. If we focus on the First Temple of King Solomon, we will get a glimpse of what once was.

The structure itself contained unparalleled beauty and splendor. People came from all over the world just to see the magnificence of the gold laden building, that took seven years for Shlomo Hamelech to build.

There was a period of peace and prosperity throughout the land. The pilgrimage to the Temple three times a year, gave the nation a sense of purpose and contentment.

They could absolutely feel the Presence of Hashem. It was a time of, “You will be My people, and I will be your G-d. The Torah represented the law of the land. The laws of the Torah were enforced by saintly judges, that executed true justice. The great Sanhedrin was the one ruling body, that were respected and accepted by all.

Israel was the envy of the world for its unity and holiness. This is the point that is the most significant of all. We were a holy nation whose main concern was doing that which was right in the eyes of G-d.

Because of the destruction of the two Temples, Jews have substituted this holiness for so much nonsense that is far from holiness. This is why we mourn. We must long for that special connection with Hashem when we truly were, “A nation of priests, and a holy nation.”

Galut

During this period of mourning for the destruction of the Beit Hamikdash, it is important to reiterate that we are also mourning for the exile, known as “Galut,” that was a direct result of the loss of our holy Temple.

The banishing of our people from the Land of Israel, resulted in the scattering of Jews all over the world. They were no longer living in their natural habitat. They were now strangers in foreign lands. They were guests in these various lands.

There were times when our hosts treated us well, but it never lasted indefinitely. It always ended in either expulsion, assimilation, or even extermination. In short, the Galut was, and remains a horrible curse for the Jewish people.

There are other tragic results from the Galut if today. The incredible ignorance of the majority of the Jewish people, is astounding. The “People of the Book,” are unaware of the basic tenets of Judaism. They substitute the knowledge and adherence to the Torah, with foreign unholy concepts. Many are “woke,” and their reason for living is to “feel good,” and “do whatever makes you happy.” These are the substituted values where the worst a person can be, is a racist.

The miracle of the survival of the Jewish people was only because never stopped believing in G-d. They remained steadfast in their religious observance and their devotion to the study of Torah.

With Hashem’s help, we were able to survive the Holocaust, and we were granted a Jewish homeland.

This period of time, should be one of reflection, where all Jews return to their Jewish roots. They must abandon the nonsense that they substitute for Torah principles. We are ready for a collective return of our people that we restore the beauty and holiness of days of old.

They Must Go

At the end of the Book of Bamidbar, we are given the borders of the Land of Israel. We are commanded to go up and inherit the land. In other words, settle in Israel.

There is a very stern warning given in this section of the Torah. Rav Meir Kahane made this particular verse famous. And because he simply taught what was written in the Torah, he was labeled as a racist.

The Torah makes it clear that the inhabitants of the land will pose a great threat in being able to settle the land, and live there in peace. Therefore, there is a clear command to drive out all of the inhabitants of the land.

The warning is that if we are unable or unwilling to drive out those dwelling in the land, they will be “thorns in our eyes, and a pain in our sides.” Their very presence will give us no rest. They will claim that they have rights to the land, and they will torment us. This is why Rav Kahane almost prophetically wrote his controversial book titled, “They Must Go.”

It would be nice to think that if we only treated the inhabitants of the land kindly, they would behave and become model citizens. The Torah predicted what the outcome of such kindness would be. It doesn’t matter how nice we are to them. They will inevitably be, “thorns in our eyes and a pain in our side.”

This is the reality that we are learning through pain and suffering. But it is a reality that will not change. Eretz Yisrael was given only to the Jewish people. It will be settled peacefully when all of the dictates of the Torah are followed.

Jewish Travels

The Torah lists forty-two different locations where the Jewish people traveled in the desert. Most of the traveling took place in the first year and the fortieth year.

It was during the first and fortieth year, that most of the transgressions occurred. This meant that the thirty-eight years in between, were relatively quiet. It allowed the Jewish people to study and get acquainted with the Written Law, as well as the Oral Law.

It is worthy of note that when these forty-two locations are mentioned, there are hints to the fact that sins may have taken place there.

There are a few reasons why it was necessary to remind Israel of their past. The first reason was to show that despite our shortcomings, Hashem never abandoned us. He may not have been pleased about our actions, but He never stopped acting as our Father in Heaven.

A second reason is that it is essential that we do not forget our past. We came from very humble beginnings. We were descendants of idol worshippers and slaves. And if not for Hashem’s abundant mercy, we could have been cast aside due to our sins. Knowing our history was meant to keep us humble.

A final reason why the locations were mentioned is to learn the lessons of history. We are a unique nation that stands alone. We are meant to be different and not mix with the other nations. We have a unique role to play. The standards expected of the Jewish people are different from what is expected of other nations.

We must cherish our role as the “Chosen People.” And we must cherish the special bond that we have with our Creator. These are the lessons to be learned from our travels in the desert.

Everyone Must Fight-No Exceptions

The Torah tells us that the tribes of Reuven, Gad, and half of Menashe, made a request of Moshe Rabbeinu that took him by surprise.

They did not want to enter the Land of Israel, but preferred to stay on the other side of the Jordan River. They had large herds of cattle, and the grazing was far superior in that area.

Moshe was deeply troubled by their request. He reminded them how demoralizing it was when the spies gave their evil report. He was concerned that this intention of theirs would similarly cause great harm to the morale of the nation.

He was further disturbed because of the impending battles that would take place in order to conquer the land. He asked the two and a half tribes, “Shall your brothers go off to war, and you will remain here?”

This question was answered effectively by these tribes that they would join the fight before settling the land. They kept their promise, and fought courageously on behalf of the Jewish people.

The question posed by Moshe Rabbeinu was answered correctly by the two and a half tribes. However, this question has great relevance to our situation today. Rabbi Yosef Soloveitchik, the son of Rav Ahron, said that the obligation to fight by able bodied Jews, applies wherever they live. It is an obligatory war, with no exemptions.

It is so wrong that the burden of fighting a bitter enemy like Hamas and Hizballah, falls only on some Jews, while others sit and watch.

Each person has to make his own calculations and assessments of right and wrong. But Moshe’s question, “Shall your brothers go off to battle, and you will remain here,” is a question for the ages. Many have responded with exemplary courage. But those who have not, need to do some serious soul searching.

We believe that there is right and wrong in this world. Each person must have the inner strength to make the difficult choices, and choose only what is right.

Revenge

The final task given to Moshe Rabbeinu before his death, was to take revenge against the Midyanite people. The text of the Torah is clear in the usage of the word, נקום, meaning, “to take revenge.”

There is some misunderstanding of this word, נקמה, revenge. There is a commandment in the nineteenth chapter of Vayikra, that tells us לא תקום ולא תטור, not to take revenge and not to bear a grudge. This applies to Jews against other Jews. We must learn to forgive and get along. But Nekama is absolutely permitted concerning the enemies of the Jewish people.

We must not forget that hatred of the Jew, is synonymous with hatred of the G-d of the Jewish people. If this hatred turns to actions against our people, it is a statement on their part, that, “Jews are nothing, and their G-d is nothing.” This is Chillul Hashem, a desecration of the Name of G-d.

When Hashem helps us to eliminate and take vengeance on those who wish to harm us, it is a Kiddush Hashem, a sanctification of the Name of G-d. It is a time for rejoicing and giving thanks that evil has been eradicated.

Clearly, the world is a better place when leaders of Hamas and Hizballah meet their deaths in such a terrifying manner. This is Divine justice, and there is more of this to come.

The heroism and bravery of our soldiers, and the pain suffered at the loss of so many precious holy Jews, will not be for naught. There is a Divine plan unfolding that will lead to great celebrations, when all of our enemies will be crushed, as vengeance and justice will prevail. At that time, the world will know that there is a G-d in Israel. He neither sleeps nor slumbers, the Protector of Israel.

Great days are ahead as good will be victorious over evil, the sacred over the profane, sanity over craziness, and the light of Torah, will once again shine in the world. We must never stop believing that the future is bright.

Vows Only to G-d

The subject of making vows is brought up in the beginning of Parshat Matot. It begins with the words, כי תידור נדר לה׳, “If you shall make a vow to Hashem.”

The Rabbis are quick to point out that in order for a vow to have validity, it must be for Hashem. This excludes one who makes a vow in anger. This is certainly very common, when a person promises, vows , or swears, in a fit of anger that he will do, or not do something. This is very bad and probably sinful.

This explains why the Rabbis say that one who vows is considered an evil person, a רשע. They also say that making vows could be a sign of arrogance.

They further say that one who stops making vows, will be be without sin.

The only time a vow could be justified, is in times of trouble. This is when a person actually reaches out to Hashem, and promises to do such and such, if he will be relieved of his present crisis.

There is a mechanism that was taught to the heads of the tribes, to release people of vows they made and later regretted. This is called התרת נדרים.

I was once asked by a desperate individual to release him from a regretted vow. He got angry at his brother and vowed he would not attend his son’s wedding.

With the help of two other kosher Jews, we formed a Beit Din and allowed this man to attend his nephew’s wedding.

We must remember not to make vows and if we must, they must be with Hashem in mind.

Rabbinic Precautions

The source in the Torah for the laws of inheritance, is learned from the story of the daughters of Tzlofchad. A precedent was established that if someone has no son, then he is inherited by his daughter.

Torah law dictates that one is Jewish if his mother is Jewish. However, when it comes to determining whether someone is a Kohein, Levi, or Yisrael, it goes after the father. Similarly, it is determined that the tribe of affiliation, is also based on the father.

There is a clear difference in Jewish Law between a paternal son verses a maternal son. This applies to inheritance, and it also applies to the Mitzva of Yibum.

If a man dies childless, it is the responsibility of his paternal brother to take his wife in a levirate marriage. This obligation does not fall on a half brother that shares the same mother.

We also find this to be true when the Torah forbids marrying or having relations with one’s aunt. This applies to a father’s paternal brother’s wife, and not mother’s maternal or paternal’s brother’s wife, or even father’s maternal brother’s wife.

Because of this confusion, the Rabbis instituted certain prohibitions known as איסור מצוות or שניות. This latter term refers to secondary marriage relationships. These rabbinic decrees were meant to create a safeguard so that the Torah prohibitions would not be violated.

It could be that these laws have less relevance today, than in the time of the Talmud. Nevertheless, one gets a keen insight as to the intricate details of the Torah. If one would delve deeply into the study of the Torah, he would realize the Divine wisdom contained in it. Some of the laws involving inheritance and permissible marriages, are very complicated and detailed. One is rewarded for its studies as he becomes more and more in awe of the Torah that could only be written by Hashem, Himself.

Consistency and Discipline

There was a daily sacrifice known as the Korban Tamid. Two lambs were designated for this offering, with one being offered in the morning, and one in the evening.

This was the practice every single day of the year. This included Shabbat and holidays, even if it involved some of the prohibitions of the day. The word, “Tamid” reflects usualness or consistency. It also shows permanence as evidenced by the “Ner Tamid,” or eternal light that is found in our synagogues.

The essence of the life of an observant Jew is one of discipline and consistency. There is a daily regimen of activities that one does from morning until evening that reflect his serving G-d at all times. He is aware of the latest times for the morning Shema and prayers.

He is aware that there must be discipline in connection with one’s eating habits. We are disciplined to eat only after we pray. And we are careful to be certain that we only eat kosher food.

There is discipline related to the laws of Family Purity. There are specific times and situations when intimacy is allowed. There are other times when it is not. Similarly, we must show discipline in our business affairs, making sure that we do not involve ourselves with dishonesty and improper weights and measures.

The consistency reflected in the Korban Tamid, has a wonderful result. By disciplining ourselves to follow the dictates of the Torah, we achieve holiness, happiness, and peace of mind. The hard work involved, is well worthwhile.