Truth and Peace

The comment made by Rav Kook regarding Megillat Esther has great significance. He pointed out that the description of the Megilla, as containing דברי שלום ואמת, “words of peace and truth, was a hint that this book had special Torah like significance.

The Torah can also be described as דברי שלום ואמת, words of peace and truth. One who lives according to its dictates and laws, is able to connect to the ultimate truth, which certainly brings a sense of peacefulness to those that follow it.

There is a very practical lesson to be learned from this. We must use this motto of “truth and peace,” in all of our interpersonal relationships. We must not be afraid to identify each person’s strong and weak points, with whom we come in contact. This is especially true with family members.

We will have healthier relationships if we are able to accept our relatives despite their faults, rather than pretend they are not there. It is not being truthful, to condone bad behavior.

There are times that we must also accept that these flaws might be so great, that we have no choice but to distance ourselves from such people.

If we are unable to admit the truth, and accept things as they are, we might suffer as King Shaul did.

Because he showed undeserved compassion to the evil Amalekite King Agag, he showed cruelty by having the Kohanim of Nov put to death. When we are merciful to our enemies, we will be cruel to our friends.

All of this can be avoided, when we are seekers of אמת ושלום, truth and peace. We will find great peace of mind and happiness, if we are able to do this.

The Sin Offering

One of the unique roles of the Kohanim, was their ability to bring about atonement for inadvertent sinners.

When one accidentally transgressed a Torah law that carried with it the death penalty or Karet, he was obligated to bring a sin offering known as קרבן חטאת. A female goat or sheep was brought to the Temple in order to achieve atonement. After the animal went through the process of slaughtering and the sprinkling of the blood, the process was completed when the Kohein on duty, ate from this sacrifice.

The meat of the sacrifice could only be eaten on Temple grounds, and the Kohein needed to be in a state of absolute purity. It was possible to designate an animal as a חטאת well before it was actually brought to Jerusalem. However, after its designation, the animal was sanctified and could not be used in a profane manner.

The Talmud in Masechet Horayot gives five specific rules regarding the potential disqualification of a sin offering. There is a mnemonic that helps us remember these rules. The word ותמנע represents each of these rules. (Timna was the concubine of Eisav’s son, Eliphaz. There is a Park Timna near Eilat, as that was the territory of Eisav.)

The letter “ו” in the word, ותמנע, refers to ולד, which means the offspring of the חטאת has no use and must be put out to pasture. The “ת” stands for תמורה, which refers to an animal that was exchanged and also has no use. The “מ” refers to the word “מתו” which means that if the one intending to offer the animal dies, the animal is no longer offered. The “נ” refers to “נתכפרו״” where the original animal got lost and a different animal was offered in its place. When the original animal is found, it has no use. The “ע” refers to the word, “עבר” which means that a year has passed and the animal is no longer fit, as it must be less than a year old.

As technical as this might sound, it shows how meticulous the Kohanim were with every detail of Temple service. A huge responsibility was placed on them in achieving atonement for the Jewish people.

Specialness of Purim

There is a Tannaic statement in Masechet Megilla that describes the uniqueness of the Purim holiday.

It says, “There were forty-eight male prophets and seven female prophets in Israel. They were not permitted to add or subtract from the Torah, except for the reading of the Megilla.” They could make rabbinic rules that were a fence to the Torah, but they could not enact rules that were on the level of a Torah law.

We must remember that the Purim story unfolded after the destruction of the First Temple. Prophecy still existed until forty years after the rebuilding of the Second Temple. The Chanukah story took place much later, when prophecy no longer existed.

There was a very unique and special aspect of Purim. The Megilla is described as containing דברי שלום ואמת, “words of peace and truth.” The Rabbis added, כאמיתה של תורה, like the truth of the Torah. The story that unfolded in Shushan, was a completion of that which took place on Mount Sinai. The voice of Hashem and the thunder and lightning caused everyone to accept the Torah out of fear. Mordechai and Esther inspired the people to accept the Torah out of love.

This is why special status was given to Purim and the reading of the Megilla. The Jewish people had now come full circle in sealing the unbreakable bond and covenant between Hashem and the Jewish people.

There was Divine inspiration by the remaining prophets, to give the special holiday of Purim the status of Torah law.

The High Priest

The position of Kohein Hagadol took on different names. Up until the end of the First Temple period, he was referred to as the כהן המשיח, the anointed Kohein. There remained an ample supply of anointing oil prepared by Moshe Rabbeinu himself until the end of this period.

The Kohein Hagadol of the Second Temple was no longer anointed with this oil. He was referred to as the Kohein that wore all of the eight special garments. This might explain why there were 302 High Priests during this period. 300 of them served for an average of one year, and Yochanan was Kohein Gadol for eighty years, and Shimon Hatzaddik, forty years. The Second Temple stood for 420 years.

Nevertheless, the role of the Kohein Hagadol, was to bring atonement to the people. This might explain why the accidental killer sent to a city of refuge, went free upon the death of the Kohein Hagadol.

The priestly garments were impressive and may have swayed Jewish History. Alexander the Great had a dream that he would meet the Kohein Hagadol in all of his splendor. When this came true when he met Shimon Hatzaddik, he pledged that he would always be good to the Jews. Until today, Jewish babies are named Alexander or Alexandra, in honor of Alexander the Great. This was the special power that existed in these holy garments. The role of the Kohein Hagadol was truly fascinating.

Moshe’s Name Erased

The only Parsha in the Torah from the Book of Shemot until the end of the Torah, that Moshe Rabbeinu’s name does not appear, is Parshat Tetzave.

The classic explanation is that when Moshe prayed for forgiveness for the sin of the Golden Calf, he told Hashem that if they were not forgiven, מחני נא מספרך, “Erase my name from Your book.”

Instead of being erased from the entire Torah, one Torah portion was chosen where Moshe’s name did not appear. Rav Kook asked the question as to why the portion dealing with the priestly garments, was the one chosen to omit Moshe’s name.

The answer was hinted to by the Midrash that tells us that Moshe actually served as Kohein Hagadol for eight days prior to the dedication of the Mishkan. Unlike the other Kohanim, Moshe only wore a white robe, and did not wear any of the priestly garments.

This was because these garments were meant to serve as an atonement for the sin of the Golden Calf. Since Moshe was not involved with that sin, there was no need for him to wear any of these garments. Rav Kook claims that it was Moshe’s wish that his name not be connected in any way, to the sin of the Golden Calf. Parshat Tetzave would be the appropriate choice to leave out his name.

Remembering Amalek

This Shabbat, we have the Torah command to hear the reading of Parshat Zachor. This always takes place on the Shabbat before Purim.

We read of our obligation to destroy the memory of Amalek. Haman was a descendant of this tribe that epitomized evil. This is why this is read this time of year.

Rav Kook wrote about this commandment to destroy Amalek and its memory. Their existence pollutes the world. This is why their destruction is a prerequisite for the coming of Mashiach.

We even say that G-d’s heavenly throne is not complete as long as Amalek exists. The description of the world upon Mashiach’s arrival, will be a time when כל הרשעה כעשן תכלה, when all evil will vanish like smoke. The evil is Amalek.

The Talmud in Masechet Rosh Hashanah gives synonyms for Amalek. The “Satan” and Yeitzer Hara, evil inclination, and Ayin Hara, the evil eye, are all under the heading of “evil.” It is also no coincidence that the numerical value of עמלק, is the aame as ספק, meaning, doubt. Living with doubts often torments us, and when we find clarity, we have peace of mind.

It is also understandable why Rabbi Akiva said that we should actively be involved in destroying Amalek and its memory. When evil is no longer in this world, we have the peace necessary for our own spiritual advancement.

Make no mistake that evil exists. And evil must be eradicated as demonstrated by our command to utterly destroy Amalek.

Temple Bookkeeping

The month of Adar was designated as the collection month for the half shekel, given at the time of the Temple.

Tables were set up all over the country by representatives of the Beit Hamikdash. It was an obligation on every male Jewish citizen, to make this contribution.

The funds were used for the upkeep of the Temple, and to pay for public sacrifices. These funds had to be completely spent by the end of the month of Adar. This means that the Temple treasurer, known as the Gizbar, had to do some careful financial planning.

At the beginning of the month of Adar, he needed to make an assessment as to whether there would be a surplus of Shekalim by the end of the month. If that was the case, he might decide to do some general repairs or refurbishment of the Temple with the excess funds.

The new Shekalim were set aside to begin to be used in the month of Nissan. There were always other donations given in the course of the year, that would go the general fund, known as “Bedek Habayit.”

It is interesting to learn how the Temple was managed and maintained. It was the house of worship for all of the Jewish people. Its beauty and splendor was a priority according to Jewish Law. This is why it was referred in the Torah as גאון עוזכם, “the pride of your strength. We must never stop longing to see it rebuilt speedily in our time.

Reward for Listening

The Talmud tells the story of the great Amora, Rav Yosef, who was blind. The subject of whether or not blind people are obligated to observe the Mitzvot or not, due to their handicap.

At first, Rav Yosef rejoiced when he heard the opinion that he was exempt. He thought that his observance would be welcome by G-d, as he was observing the Torah even though he was not commanded.

When he was told that there is much greater reward for the one commanded than that of one who is not commanded, he was sad. He now thought that his Torah observance would be flawed.

Later, he learned that blind people are likewise commanded according to another opinion. His joy returned as he was now able to fulfill the rabbinic dictum that said, “Greater is the one who is commanded, than the one who is not commanded.” This is because the commanded one is not observing because he likes it, but because he is fulfilling Hashem’s command.

Jared Kushner once said that he and Ivanka observe the Mitzvot that make sense to them. This is exactly the opposite of this principle mentioned.

This small lack of knowledge on the part of the Kushner’s has not prevented them from doing great things for the Jewish people. We must remember that it is our duty to fulfill the word of Hashem, whether we agree with it or not. Who are we to tell the Al-mighty that we don’t agree with his commandments?

Lessons from Holy Ark

Of all of the vessels that were built in the Mishkan, the one with the most sanctity, was the Aron Kodesh, or, “Holy Ark.”

It contained the second tablets of the Ten Commandments, as well as the pieces of the broken tablets. It also had a shelf, where a Torah scroll written by Moshe Rabbeinu was placed.

The lesson to be learned from this holiest vessel was honesty and integrity. This is why the Ark was built with gold on the inside and the outside. Usually, a carpenter will use more inferior material on the parts that are not seen. This was not the case with the Ark. There are many references in Scriptures that speak of G-d’s intolerance for the flatterers and those who speak falsehoods.

The Talmud says that just as the inside and outside of the Ark were the same, so must we be. One must not be אחד בפה ואחד בלב, say one thing with his mouth, and think something else in his heart.

It is fascinating that the Hebrew word for hyena is צבוע, pronounced, “Tzavo’ah.” The word for hypocrite, has the same spelling, צבוע, but is pronounced, “Tzavoo’ah.” The hyena sounds friendly with its laughter, but is a very dangerous animal.

Similarly, it is very dangerous when we mislead people and are dishonest. People are devastated when they put their trust in someone, and later are deeply disappointed by the insincerity and back stabbing.

The sight of the Aron Kodesh in the Temple as well as the replicas that we make in our synagogues, are clear symbols of sanctity and holiness. We must carry with us their message of purity, honesty, and integrity.

Discipline and Consistency

There is a rule in Jewish Law that says, תדיר ושאינו תדיר, תדיר קודם. This means that when we decide the order of things, we go with what is usual, first. For example, if we have a Shabbat that is also Rosh Chodesh, we first read the Shabbat reading, and then the reading for Rosh Chodesh. The same is true with Birkat Hamazon of Shabbat that might also be a festival. We recite the insert for Shabbat before that of the festival, because Shabbat is more usual.

Rav Kook takes this idea and says that it needs to be incorporated into our daily lives. We are to serve Hashem with תדירות והתמדה, consistency and diligence.

The essence of being an observant Jew comes down to one word, “discipline.” We are to live our lives in a very focused manner, so that our lives are orderly and controlled. It allows us to stay focused on our ultimate goal, which is to get closer to G-d and be able to feel His love and protection.

It is said that men have a bigger Yeitzer Hara, evil inclination than women. This explains why they have more laws than women. They need to be held in check so that they do not go astray.

Having a regular daily routine of prayer at the appropriate time, is a good example of consistency and diligence. During the cold mornings of winter, prayer in the synagogue requires more of an effort. We must learn to be “locked in” and focused in our religious observance. It is definitely challenging, but well worth the effort.

Giving and Generosity

The subject of giving and generosity is a major aspect of Judaism. One of the attributes of a Jew is that he loves doing acts of kindness.

We get a glimpse of this in the manner in which donations were made in the construction of the Mishkan. This was one of the few times in Jewish History that they actually gave too much, and were told to stop giving.

There are a variety of Mitzvot that are challenging in different ways to different people. Some find the laws of Shabbat and Kashrut to be difficult to observe. And many find the laws of Family Purity, to be similarly challenging.

The book known as “Sefer Hayashar,” lists reasons why people abandon Judaism. One of them is miserliness. They might come to the conclusion that it’s simply too expensive to fulfill the dictates of the Torah. Tuitions of Jewish Day Schools in America, is a case in point.

We are expected to overcome our insecurities and have the faith to do what is right. We are promised that we will never become poor because of the charity that we give.

The rewards of generosity and giving are very great. Once we overcome our doubts and learn how to give, there is a special sense of satisfaction that comes with it.

It has become clear that selfish people who never give, cannot be happy. We are meant to be givers, and we are to do it in a very kind manner. We should feel grateful when we have opportunities to give. This is the mindset we are supposed to have regarding charity and helping others. The rewards are great, and they are felt immediately. Always remember to be generous.

Mandatory and Voluntary

There were actually three donations that were given by the people, in order to build the Mishkan. The first two were obligatory, known as חובה. The third donation was optional, known as רשות.

The two obligatory gifts were used in purchasing the אדנים, or hooks, and the second was used in the offering of public sacrifices. The funds used for this came from the obligatory half shekel, given by every adult male.

The third donation was used for the needs of the overall construction of the portable Temple used in the desert. These funds came from every man who was, “generous of heart.” This gift came from those who had the correct intention of giving for the sake of Heaven.

Rav Kook commented on these two aspects of serving Hashem. There is the חובה, obligatory aspect, where it is demanded of us that we observe the commandments. But there is also the רשות, voluntary aspect, where we are taught the importance of giving generously even when we are not commanded.

The Talmud spoke of a bitter argument between Rabbi Gamliel and Rabbi Yehoshua regarding the evening prayer, Arvit. Rabbi Yehoshua felt it was a רשות, voluntary obligation, and Rabbi Gamliel felt it was חובה, obligatory.

The argument led to Rabbi Gamliel being removed as head of the Sanhedrin, because he humiliated Rabbi Yehoshua. The young, Rabbi Eliezer Ben Azariah took his place and the seventeen year old miraculously grew a long white beard over night. (We mention him at our Pesach Seder.)

The lesson here is one of great importance. It is not enough if our worshipping G-d only contains one of these two factors. Both are necessary in order to become true servants of Hashem. We must diligently follow all of the dictates of the Torah. But we must also have a generous heart and give even if we are not commanded to do so.

The Burden of Power and Wealth

Rabbeinu Bachye in “Duties of the Heart,” wrote of the enormous burden placed on the individual who has wealth and power.

He is faced with tests and challenges that the average person does not experience. The main issue is to avoid letting this success go to this person’s head. The moment he attributes his success to his own abilities, he loses.

This delusional thinking will make him feel that he deserves respect and recognition for his achievements. His inability to recognize that what he possesses is a gift from Hashem, will ultimately lead to his demise.

He will become paranoid that everyone is after his money, and he will be suspicious of all those around him. The abundance that he has will prove to be a curse.

If he runs a business with many employees, he will have unreasonable expectations of them. Because he is so self absorbed with his feelings of grandeur, he will not be attentive to the needs of those who are dependent on him for their livelihood. The loyalty that he thinks he deserves, will allude him.

The G-d fearing successful individual, is constantly aware of the Divine blessings bestowed upon him. He feels it is his duty to be kind and generous to the less fortunate.

As an employer, he will give respect and encouragement to his employees. He will always show humility in the way that he treats people. For him, his money is a blessing.

Rabbeinu Bachye recognized that there are many challenges in life. Wealth and power is as big a challenge of faith, as the other tasks that we contend with on a daily basis.

Accidental Death

There are instances when we need to look at the significance of every word in the Torah. A case in point, are the laws related to the cities of refuge.

The cities of refuge are mentioned numerous times in the Torah. These cities were a kind of “safe zone,” for those who may have killed accidentally, but with a small amount of negligence. The classic example is the top of an ax flying off and killing an innocent bystander. The guilty party should have examined the ax before attempting to chop down a tree. He goes to the city of refuge.

There are other accidental death situations where it makes a big difference if the act was in a downward fashion, or upward fashion. If someone is going down a ladder and a rung breaks, and he falls on and accidentally kills, he goes to the city of refuge (עיר מקלט). But if he was going up the ladder and the rung broke with the same result, no entrance to the city of refuge.

The same would apply if he were carrying a heavy bucket of cement up to his roof, no city of refuge. If he was on his way down from the roof, and the heavy bucket accidentally dropped, he would be a candidate for the Ir Miklat.

All of this is learned from the words in the Torah, ןיפל עליו וימות, “And it fell on him and he died.” From these words it is derived that it must be דרך נפילה, in the direction of falling, or a downward motion, in order to qualify for the safety of the city of refuge.

This is known as a גזירת הכתוב, or a “decree based on the scriptural text.” It may not be logical to us, but it is a tradition that we are obligated to follow.

Why Torah Was Given to Man

There is a well known Midrash brought in connection with a conversation that took place in Heaven. It involved the angels protesting to G-d as to why He allowed Moshe Rabbeinu entrance to their domain.

Hashem told the angels that Moshe had come to receive the Torah. The angels were annoyed and felt that the Torah should remain in Heaven where it had always been kept.

G-d instructed Moshe that he needed to answer the claims of the angels, and why the Torah needed to be given to the Jewish people. And they would be given the task of teaching its values to the world.

Moshe asked the angels several unanswerable questions. He asked, “Were you slaves in Egypt where you suffered bondage and were eventually redeemed?” He asked further, “Are you involved in business transactions where your honesty and moral standards are tested.” And a third question that was most convincing. “Do you have a Yeitzer Hara, evil inclination, that you must constantly battle, that tempts you to turn away from Hashem.”

The angels realized that man needed the Torah far more than they did. Hashem was very satisfied with Moshe’s answer.

This Midrash was meant to drive home the point that life has many challenges. Our human vulnerability and weaknesses, should make us realize that we need Divine guidance to help us meet these challenges.

We are to feel eternally grateful that we were given the gift of the Torah. With it, there is hope for a better world. Without it, the world becomes one of chaos and nothingness.

Calculating Doctor’s Expense

The Talmud learned from the words, ורפא ירפא, meaning, “You shall surely heal him,” that permission was granted to doctors to heal. They were messengers of Hashem.

The context of this verse in the Torah, was that doctor bills had to be paid for injuring another person. It is quite interesting how this was calculated.

The court would order that an assessment be made by professionals, how long it would take for a wound to heal. They would also add the costs of medications and treatments. This would be similar to today, if someone was hospitalized.

The offender is given an option. He can pay all medical liabilities as they develop, or he can make a deal. He can elect to pay one lump sum for all of the anticipated expenses.

For example, if the doctors estimate the person will be hospitalized for ten days and the total bill will be $5000, he can pay that amount and be relieved of his responsibility.

If the wounded individual heals faster, he will not receive a refund. But if it takes longer than expected, he will not be asked to pay any more money.

We see a very practical aspect of the Torah, and how its implementation makes a lot of sense.

Price Paid For Embarrassing Others

In a situation where one causes another bodily harm, there are five potential payments that the court might enforce. There is disability, a consideration for less productivity as a result of the injury, doctor bills, and an assessment of the pain endured.

There is another payment called בושת, or shame. If the injury caused a person embarrassment, there is a large penalty for such shaming.

An example of causing embarrassment would be to spit on someone. If the spittle reached the other person’s flesh, he could be fined as much as 400 Zuz, which was a hefty amount.

There is a story in Masechet Baba Kama, where someone removed a married woman’s head covering in public. Rabbi Akiva hit him with the maximum fine. Before paying the fine, he set a trap for that woman.

He intentionally spilled valuable oil in front of her, with his witnesses observing what would transpire. The woman took off her head covering and used it to retrieve some of the oil.

He went back and reported the incident to Rabbi Akiva, hoping that his fine would be forgiven. Rabbi Akiva would not change his mind.

He explained that if a person wanted to harm themselves, that was their business. What matters is that he violated Jewish Law and must suffer the consequences. Needless to say, the laws of damages and personal injury, are quite fascinating.

Moral and Ethical Laws From Sinai

The beginning of Parshat Mishpatim starts with the words, ואלה המשפטים, “And these are the statutes.” The letter “Vav” meaning, “and,” is meant to connect the previous subject mentioned in the Torah, the Ten Commandments.

The reason for this connection is to remind us that all of the practical laws, also come from Mount Sinai. There are clear rules as to how we are to enforce matters of personal injury, for example. The Torah is all encompassing and involves every aspect of our lives.

It is our guide to teach us acts of kindness as well as acts of strength, known as “Gevura.” The first commandment of “I am the L-rd your G-d,” is representative of Chessed, or kindness. The second commandment, “Thou shall have no other gods before me,” represents the Gevura type of laws.

Rav Kook described the Chessed laws as referring to the 248 positive Mitzvot, and the Gevura laws were referring to the 365 negative Mitzvot.

The Chessed, or acts of kindness manifest themselves in the positive commandments of helping the poor and needy. The Gevura aspect demands of us that we have the strength to stand up for what is right, and we must not compromise our principles. Honesty in business is a given, and we must not mistreat another individual monetarily, physically, or shame him.

Many see the “Ten Commandments,” as containing the essence of Judaism. They are definitely a foundation of our religion. But the real test as explained in Parshat Mishpatim, is how we put these principles into practice.

Free Will Is Overrated

One of the points made repeatedly in the “Duties of the Heart,” is that free will is overrated. We are not as in control of our own destiny, as we think we are.

A case in point, is how we choose our livelihood. We might think that it is completely our decision as to whether we take on an occupation that is more of a physical nature, or one that involves using one’s intellectual abilities.

Rabbeinu Bachye writes that it is clear that if one is blessed with a strong physique, he is more likely to be the one doing physical labor. And the one of a more slight build, will realize that he would be better suited for a job that is not so physically exerting.

Nevertheless, it is Hashem that is pushing the buttons. He is aware that society needs people to take on all of the various occupations, so that communities can thrive.

We need electricians, plumbers, and carpenters, as much as we need doctors, engineers, and lawyers. (Maybe we don’t need lawyers that much!) We should see this as remarkable how all of these skills come together, to provide all of our needs.

Recently, I was recommended an expert leak investigator. Israel is plagued by leaky homes and buildings. It is known as the “Retivut” problem. I was amazed to watch this sixty year old man excitedly do his investigation. He was determined to find the source of the leak. He was overjoyed when he succeeded.

It is an example of how G-d is subtly running the world, and is constantly there for us, taking care of all of our needs. Free will is definitely overrated.

A Tiny Thread

Rav Kook commented on the great day of the revelation at Sinai. He introduced the term כחוט השערה, “like the thread of a hair,” to demonstrate that even a tiny change, could be the difference between holiness and the profane.

He gives several examples to demonstrate this. If we speak of slaughtering an animal so that it is kosher, a very tiny flaw can disqualify the animal. A small adhesion in the lung, or slightly cutting the animal in the wrong location, makes the animal unfit to eat. The rules of sacrifices also have very specific and minute details.

There is that moment that separates the weekday from Shabbat or a festival. We leave the profane, and enter the holy day. There is also that moment of conversion, when before immersion in a Mikva, they were not part of the Jewish people, and now they are.

It is important to realize that small details can have great significance. The way of life of an observant Jew, allows him to enjoy life just as much as the non-observant.

The difference comes with these small details. Observant Jews can enjoy delicious food. They must only make sure that the food is kosher. They can fall in love and enjoy intimacy. The details of the Torah make this intimacy holy when it is experienced as a married couple and the laws of Family Purity, are observed. Vacations can be enjoyed and they can live in beautiful homes. That small detail that separates from the holiness to the profane, comes from living according to the dictates of the Torah.

Many of the Mussar books speak of self indulgence and pampering as one of the greatest obstacles towards living a spiritual. As important as it is to believe, it may be equally important to have the discipline to put those beliefs into practice.