State of Israel Or Egypt

Rav Shlomo Aviner was asked whether the miracle of the Ten Plagues and the exodus from Egypt, was a greater miracle than the establishment of the State of Israel.

He answered that each was greater in its own way. However, there are a few verses in the Book of Jeremiah , Chapter 16:14, 15, that might imply that the miracle of the State of Israel is greater.

The prophet predicts that days will be coming, when no longer will the Jewish people praise Hashem for taking us out of Egypt. They will praise Hashem instead for taking His people from the North and from all of the lands that they lived in the Exile. And they will all be returned to their homeland.

These verses imply that we are living in miraculous times. Aside from establishing a Jewish State, we see the ingathering of Jews from the four corners of the earth. Our history is unmatched by any nation on earth.

Pesach is the time when we are meant to give gratitude to Hashem for His abundant kindness and his protection of His people. We must never minimize these great gifts that we are witnessing before our eyes. Hashem has never forsaken His people, and all of His promises are being fulfilled.

Kohanim and Four Cups

The Talmud in Masechet Taanit explained that all of the Kohanim were on duty in the Beit Hamikdash during the three pilgrimage festivals.

The question was asked how they were able to fulfill the Mitzva of drinking four cups of wine on Passover. They were not allowed to serve if they were even slightly intoxicated.

There were several possible answers to this question. They might have been exempt from this Mitzva because of their Temple duties. Similarly, they were exempt from prayers if time did not allow. When one is involved with one Mitzva, he is exempt from another Mitzva.

They may have adjusted the scheduling so that they could drink after they completed their duties. They calculated when there would no longer have effects of the wine.

A final answer was that even though the wine poured on the altar needed to be strong, the Kohanim were able to drink the equivalent of our grape juice that is not intoxicating.

Even the Kohanim of today should try to remain sober at all times. For if the Temple is suddenly rebuilt, sober Kohanim needed to be available to perform Temple service.

Shabbat Hagadol

The Shabbat before Pesach is known as, “Shabbat Hagadol,” the great Shabbat. It is given this name for two reasons.

The first reason is that the full name for this Shabbat, is really שבת הנס הגדול. The great miracle that occurred on this Shabbat in Egypt, was that a lamb, which was worshipped by the Egyptians, was tied to the bedposts in preparation for slaughter on Erev Pesach. This was seen and explained to the Egyptians, and they did not protest. This was a great miracle.

The second explanation for this special Shabbat comes from the Haftarah from the Book of Malachi. He wrote of the יום הגדול, the “great day,” when Eliyahu Hanavi would be sent to proclaim the coming of the Mashiach.

Rav Kook wrote that the first Seder in Egypt was different from the future Seders that Jews would celebrate over the generations. The emphasis placed on the Korban Pesach, was the absolute cancellation and nullification of the idol worship that was rampant in Egypt. But it also focused on the faith that we are meant to have every year.

This is reflected on the role of Eliyahu Hanavi. We mention him on Shabbat Hagadol as we open the door for him at the Seder. It is a reminder that we never stop believing in our ultimate redemption.

This is what Shabbat Hagadol and Pesach is all about. It is a time of faith and hope for the future. Great days are ahead for the Jewish people!

Temporary and Permanent Holiness

Rav Kook connects the idea of קדושת שעתה, a temporary holiness, with קדושה לדורות, a sanctification for generations. He starts with comparing כהונה לשעתה and קדושה לדורות, the service of the Kohanim. Moshe Rabbeinu served as Kohein Hagadol during the week prior to the dedication of the Mishkan. His was a temporary service, while the service of Aharon as High Priest, was given to him for all generations. This includes the special role of the Kohanim until today.

This concept can be seen in other instances such as the showdown of Eliyahu Hanavi with the prophets of Baal at Mount Carmel. There was a temporary holiness given to that mountain that allowed Eliyahu to offer a sacrifice there. This was not as great as the eternal holiness of Mount Moriah in Jerusalem.

The giving of the Torah on Mount Sinai was a culmination of the exodus from Egypt. Its entire purpose was to receive the Torah on Mount Sinai.

The Sinai experience had both a temporary and permanent aspect to it. The temporary aspect was the magnificence of the moment. There was thunder and lightning and the entire nation heard G-d speak. The sanctification for generations was the message that was given for all generations. It represented the special destiny of the Jewish people and the role given to them at Sinai. The Jews were to live a spiritual life according to the dictates of the Torah. They were also given the task of teaching decency and morality to the world.

This is an important message for all of us. We must be clear as to what is permanent and what is temporary in our lives. This would save us a great deal of aggravation if we didn’t allow temporary annoyances to get us down. We must focus on the eternal aspects of our lives. The Torah and Chessed that we do, stays with us both in this world and the next. This is why Rav Kook felt that the sanctification for generations was greater than the temporary.

Life During the Temple

It is difficult for us to imagine what life was like for the average Jew living during the time of the Temple. This was even more complex for the families of the Kohanim.

Specifically, the issue of קדשים, sanctified items, had to be addressed. There was the matter of Teruma, the gift that was designated for the Kohein. It had a status of being הקדש, or, a sanctified item. It was forbidden for anyone in a state of impurity, to eat or even touch Teruma. Similarly, when one designated animals for sacrifices, they also attain this status of Hekdesh. They could no longer be used for work as they now became the property of the Beit Hamikdash.

The family of the Kohein, were allowed to eat the Teruma, but this also needed to be done in a state of purity. They needed to be worried about dairy and meat, as well as Hekdesh. It sounds very complicated.

The penalty for inadvertently eating or trespassing Hekdesh, is that one must pay for the amount consumed plus one fifth of its value. In addition, a sacrifice known as אשם מעילות, needed to be offered for atonement. If this was done intentionally, one would receive lashes and pay its value. The lashes were administered instead of adding the fifth.

As complicated as it might sound to maintain a home back in Temple days, wouldn’t it be wonderful if we lived to have to deal with this complication?

Withholding Testimony

There is a type of קרבן חטאת, known as עולה ויורד. This means that this particular sin offering goes up and goes down according to the one offering it. He is only obligated to offer what he can afford. It goes up if he is wealthy, and goes down if he is poor.

One of the sins that warrants such a sacrifice, has to do with making an oath that he cannot give testimony, when he actually can. This leads to the laws related to one’s obligation of giving testimony, in general.

The Torah is clear when it says, ואם לא יגיד ונשא עונו, that if one will not tell, that is, give testimony, he will carry his sin. There is a clear obligation to give testimony when one witnesses a transgression.

There is a difference between דיני ממונות, money matters, and דיני נפשות, laws involving a death penalty. In money matters, the obligation to testify begins when one is asked to give testimony. In cases of capital punishment, or even when one witnesses a Jew beating another Jew, he must take the initiative of going to court and giving testimony.

This falls under the category of ובערת הרע מקרבך, that we must burn out the evil in our midst. This is necessary for society to function at the highest level. There must be consequences for those who disrespect the law. Therefore, giving testimony is crucial so that laws can be enforced. The laws related to giving testimony are very detailed, but it is important to know that we are not allowed to be apathetic, but we must do our part in ensuring the smooth running of society.

Proofs of the Truth of Judaism

There are many ways that we prove that Judaism is the one and only true religion. The Kuzari would argue that the proof lies with the fact that the religions of the world, do not dispute the validity of the Bible stories.

They accept that there really was a flood in Noach’s time. But more importantly, they accept that there were ten plagues in Egypt, and there was the splitting of the Red Sea, and the Revelation at Mount Sinai. This is a verification that the Torah is true.

Rav Yakov Emden wrote that a greater miracle than the splitting of the Red Sea, was the survival of the Jewish people, through its long and bitter exile. No nation has survived after enduring the hardships that the Jews endured, and they survived.

A third proof is the fallibility of Jewish leaders. Unlike the so called perfect saints of other religions, we acknowledge the potential of sin on our holiest leaders. The Torah deals with the sins of the High Priest, the king, and even an error made by the members of the Sanhedrin. It recognizes that as human beings, regardless of our high position, sin is inevitable. For that reason, a mechanism was created to achieve atonement.

I have never heard of a case where one objectively studies comparative religions, and does not find Judaism to be the truest of all. We only need to study in greater depth, and this truth will be revealed to all.

The Jewish Electoral College

The subject of the פר העלם דבר של ציבור, where the Sanhedrin gives an inadvertent erroneous decision, has similarities to the United States, and the Electoral College.

The bull that is offered on behalf of the entire community, when the majority transgresses, is a matter of debate. There is some difficulty in determining what constitutes a majority of the population.

If there was a clear majority of the entire population, there would be no problem. That would be an indisputable majority. It is also considered a majority, if only six of the twelve tribes transgress, but they constitute a majority of the population.

The Halacha that resembles the Electoral College, applies when there are seven tribes who transgress, but the population of all seven tribes does not surpass half of the total population. The number of tribes is considered a majority, because seven is a majority of twelve.

The subject of these cases is found in Masechet Horiot. This is a short Tractate that will be studied as part of Daf Yomi, shortly before this coming Rosh Hashanah. It is quite fascinating to know that the founding fathers of America, were not the first ones to come up with the idea of the Electoral College.

Categories of Sinners

The second half of Parshat Vayikra discusses the various individuals who might sin and the process of atonement for each one.

There are different categories of sinners, and each one is obliged to offer a different type of sin offering to atone for their sin. The first situation applies to the common man who inadvertently violates a commandment that carries with it the punishment of Karet, such as violating Shabbat, eating forbidden fats, or eating blood. He brings a female goat or female sheep as his sin offering.

The other categories describe the case of the anointed Kohein Hagadol who might sin. There is also the category of “Nassi,” where it refers to an accidental sin by the king.

The final category is known as פר העלם דבר של ציבור. This refers to a bull that is offered when the majority transgress because the Sanhedrin rendered an incorrect decision. The High Court only realized their mistake after the Torah law had been violated. Instead of each individual offering his own sacrifice, this one bull serves to atone for the entire congregation.

We see that sacrifices played an important role in Jewish life during the time of the Temple. Prayer has taken on a greater role of importance in the absence of a Beit Hamikdash. The Rabbis said this clearly with the words, תפילה במקום קרבן, “Prayer takes the place of sacrifices.”

The Sacrifices

This Shabbat we begin the third book of the Torah, Vayikra. One of the main subjects of this book is Korbanot, sacrifices.

There are two categories of sacrifices that were offered in the Temple. One was known as Kodshei Kodashim, holy of holies, and the other Kodshim, holies.

The first category were sacrifices that were only permitted to be eaten by the Kohanim on Temple grounds, or burned completely on the altar. The “Olah” was burned on the altar, and the sin or guilt offerings, the Chatat and Asham, were consumed by the Kohanim to achieve atonement for the one offering it.

The Kodshim category of sacrifices were allowed to be eaten by non-Kohanim in a state of purity, and inside the walls of Jerusalem.

These included the Korban Pesach, eaten at the Seder, as well as the Todah and Shlamim, the thanksgiving and peace offering. There was also a sacrifice known as Chagigah, the festival sacrifice, eaten to add joy to the holiday. The Rabbis pointed out that real joy comes with the consumption of meat, and the drinking of wine.

The word, Korban, comes from its root, קרב, to come close. The idea of the sacrifices was to bring the one offering it, closer to Hashem. They were able to bring atonement to the individual, and they were expressions of love and gratitude to G-d. Even though we no longer have a Temple, the study of the details of the sacrifices gives us the reward as if we actually offered these sacrifices.

Jewish Calendar

The question is often asked as to whether the Jewish calendar is lunar or solar. The correct answer is that it is both.

The individual months are determined by the monthly cycle of the moon. There are usually six months of twenty-nine day, and six months that are thirty days. This would give a lunar year 354 days.

But the solar aspect of the calendar forces the holiday of Pesach to be celebrated in spring. It is also called, חג האביב, the Holiday of Spring. And if spring begins around March twenty-first, Pesach must be celebrated after this date.

This caused the Rabbis to set up a system that there would be seven leap years every nineteen years. The leap year consisted of an extra month of Adar, so that in leap years, the lunar calendar would have 384 days, to even things out.

This also demonstrates the power given to the Rabbis. There is a connection between the earthly court and the heavenly court. When the earthly court decided something, the heavenly court would concur.

The case in point was the establishment of the leap year before there was a set calendar. Rav Moshe Tendler once explained this very succinctly. He said that when we get close to the holiday of Purim, it is determined whether on the fifteenth of the month we will be eating Matzah or Hamentaschen!

This all was up to the discretion of the Sanhedrin, and endorsed by Heaven. We see the important role of the Rabbis and the authority given to them by Hashem. All of this began in Egypt when the month of Nissan was designated as the first of the months for the Jewish people.

Divine Protection In Galut

We are told that during the forty years that the Jewish people were in the desert, they were protected by the ענני הכבוד, “the Clouds of Glory.”

There was also a description of the clouds that rested on the Mishkan by day, and a pillar of fire was there at night. The Jewish people merited to be able to see a constant miraculous sight. It was clear that these clouds and this pillar of fire, were sent from Hashem to keep the Jewish people safe.

The Avnei Ezel noted that the last two words of the Book of Shemot, ends with the words, לכל מסעיהם, translated as, “in all their travels.” The literal translation would indicate that it was referring to all of the traveling in the desert.

If this was the explanation, those two words, בכל מסעיהם, were not needed. They were inserted to teach us that we would never be forsaken by Hashem in all of our bitter travels in the Galut, exile. When the situation for the Jews was somewhat tolerable when they were in different countries, that was a hint to the pillar of cloud by day. The pillar of fire by night was a reference to the most bitter times that Jews needed to endure, when we suffered the worst persecution. The fire will be the guarantee that the “pintele yid,” the flicker of a Jew, would never be extinguished.

We must recognize the incredible miracle of our existence, despite the nearly two thousand year old Galut. No nation on earth ever survived such hardships, and again flourished.

We acknowledge this on Pesach night at the Seder, when we recognize that it was only because of Hashem’s abundant kindness that we survived. We must remind ourselves that we are never alone, and we must not lose hope. The same G-d that protected our ancestors in the desert, continues to protect us until this very day.

Mishkan As Collateral

There is an interesting commentary by the “Toldot Adam,” in explaining the word, “Mishkan.” We generally translate it from the word שכן, “to dwell,” and the Mishkan was the dwelling place of the Divine Presence.

There is another possible definition coming from the word, משכון, which means, “collateral.” According to this, the Mishkan is a kind of collateral, or guarantee, of the future of the Jewish people.

The Torah speaks of a case where a loan is given to a poor Jew. He gives his coat as collateral that the loan will be repaid. The Torah describes an arrangement where the coat is returned every evening and taken back every morning, until the loan is paid.

The explanation for this arrangement is that the Torah says that the coat must be returned, “For with what shall he sleep? If he cries out to Me, I will hear his cries.”

This is a hint that just as this person longs for his “Mashkon,” collateral, Hashem is waiting for us to long for his collateral, the Mishkan. It has been said that once the Jewish people recognize the huge loss of not having a Beit Hamikdash, and they begin to deeply long for its rebuilding, this will be the push needed for it to be speedily rebuilt.

Blessings on the Hidden

A question is asked regarding the detailed accounting of the items used in the construction of the Mishkan. The amounts that were donated represented great wealth among the Jewish people. Shouldn’t there have been a concern that such information would arouse the jealousy of the surrounding nations when they see how, “the Jews have all of the money?”

There is an important statement of Chazal that, אין הברכה נמצאת אלא על דבר הסמוי מן העין, “Blessings are only found on that which is hidden from the eye.” This is explained by Chassidic masters to mean that blessings are reflected by an inner force of holiness. And this holiness connects to modesty and humility.

When something is revealed and out in the open, it is subject to evil external forces. These forces may have the power to block the blessings. This is why we are urged not to show off our wealth, or boast about our good fortune to others.

The situation with the Mishkan was an exception to this rule. Because of Moshe Rabbeinu’s greatness, he was able to ward off any of these negative forces. In this case, it was more important to show the nation the integrity of all that went into building the dwelling place of Hashem.

Preserving a Good Name

It is written in Kohelet that a good name is better than good oil. Shlomo Hamelech is encouraging his readers to do everything possible so as not to blemish one’s good name.

The Or Hachaim also makes this point in explaining why Moshe Rabbeinu was meticulous in giving a detailed accounting as to how the public funds were used, down to the last hook. He wanted to fulfill another verse, והייתם נקיים מה׳ ומישראל, “You shall be clean with Hashem and with Israel.”

An example was being set for all leaders that have access to public funds. Do everything possible not to arouse suspicion that such funds are not going to their designated location.

It is interesting to note that Moshe accounted for all the silver that was donated, but not the gold. The silver came from a mandatory obligation of a kind of tax on the people. The gold, on the other hand, was donated by those who possessed a “generous heart.” They trusted Moshe and did not need an accounting of how the gold was used.

We must be aware of the untrusting nature of the general public and of individuals, as well. We are urged to go to great lengths to preserve our own reputations as honest and trustworthy people. The good name we acquire is superior to the best oil!

Pure Motivations

The role of our sages has always been to motivate and direct us towards making the right decisions in life. They diligently try to show the value of choosing a life of Torah, and the pitfalls in choosing a life void of spirituality.

A major area of emphasis is the importance of integrity and sincerity in how we serve Hashem. Flattery and hypocrisy are frowned upon, in a big way. The goal is to act strictly for the sake of Heaven, with no other desire except to be true servants of G-d.

Rabbeinu Bachye suggested that every individual take a simple test to check if one’s motives are pure. The test involves answering two simple questions.

When you do something that you believe is an act of kindness or a favor for someone, what are your expectations? Do you expect to receive a reward for this act, and from whom are you anticipating, will give you the reward? If you expect it from G-d, it is purely motivated. If you expect it from anyone beside Him, it is not purely motivated.

The second question of this little test is where you must ask yourself: If you were alone, would you perform the act in the same way? If the answer is yes, your act is wholly devoted to G-d. Increase your performance of it!

But if the answer is that you would do less, then desist from it until your heart is refined, and your motive is for the sake of Heaven.

This is an example of the spiritual work that we do, known as עבודת הנפש, working on our soul. We are obligated to do this work all of the days of our lives. There is always room for improvement.

Defining Chilul Hashem

Another lesson to be learned from the thirty-sixth chapter of Yechezkel is the definition of Kiddush Hashem, and Chilul Hashem, the sanctification and desecration of G-d’s name.

It is our duty to always act in a way that sanctifies Hashem. We do this by conducting ourselves in an exemplary fashion, where people are able to see us as being true servants of Hashem that make Him proud.

There is, however, another kind of Kiddush and Chilul Hashem that affects us on a national level. We are capable of making G-d look great or, G-d forbid, weak.

This is dependent on how we look in the eyes of the nations of the world. They are all aware that there is a special destiny for the Jewish people. There is also an awareness of the rebuilding of the Third Commonwealth and the Beit Hamikdash. When they see Jews living outside of their chosen land, they conclude that maybe the G-d of the Jewish people has a problem, for how can it be, as the prophet says, “These are the nation of G-d? What are they doing outside of their land?” This is a desecration of Hashem’s Name. The very presence of a Jew in the exile, is a Chilul Hashem. Therefore, the time will come, and we are living it today, where Hashem says that there must be an end to this Chilul Hashem.

For this reason, the House of Israel will be rebuilt when Jews from all over the world will come home. The State of Israel is Kiddush Hashem. The desolate cities filled with people, the land again producing in abundance, are all clear signs that Hashem is great and His Name is great. We no longer can be seen as abandoned and rejected. Miraculously, Hashem decided that there must be an end to our humiliation and His. He created the Jewish State to bring glory to His holy name and his holy people. We must know this and show gratitude. Am Yisrael Chai!

What Is Galut

The Haftarah of Parshat Para is taken from the thirty-sixth chapter of the Book of Yechezkel. It is a lesson in Jewish History that has serious ramifications for our times.

It begins with a clear definition of the Galut, the exile, and why we were undeserving to remain in our land. We were repeatedly warned that if we did not obey the laws of the Torah, we would be faced with Hashem’s wrath, and we would be banished from our Holy Land.

This is a very strong statement that the presence of Jews outside Eretz Yisrael, is a curse and punishment for not obeying the law.

The original intention was for all of the Jewish people to be living in the chosen land. We would be able to fulfill the verse, “You will be My people, and I will be your G-d,” only in Israel. It is supposed to feel unnatural that we have been thrust into a situation where we have been strangers in strange lands.

For most of our history, we were unwelcome guests in the places we were forced to live. There were brief periods where Jews lived well, but it always ended in either assimilation, expulsion, or even annihilation.

There must be an awareness by all Jews that there is only one home for the Jewish people. We have witnessed since October seventh, a huge increase in anti-semitism. It has been a wake up call that despite the comforts and affluence that we have enjoyed in certain countries, we are not wanted.

Galut is a curse and as much as we might try to live in a state of denial, reality comes to bite us. We must learn the simple lessons of history taught by Yechezkel. Thankfully, we have been blessed with a thriving Jewish homeland, where all Jews are welcome. We must not only physically leave the Galut and come home, but we must also remove the Galut mentality of denial and being oblivious to reality. Time to wake up and time to come home.

Obstacles Towards Achieving Goodness

The “Duties of the Heart” discusses the proper method to steer people in the right direction.

Just as it is important to teach the virtues of choosing a path of kindness and Mitzva observance, it is equally necessary to acquaint students with the obstacles towards achieving this goodness.

It is told of a pious, holy man, who gave the following instruction to his disciples. “First learn what is evil, in order to avoid it, and then learn what is good, and do it.”

The path towards achieving spirituality comes by way of avoiding that which distances us from spirituality. We must be clear that evil exists in the world. We must not fool ourselves into thinking that certain people or actions are, “not that bad.”

We must not make excuses for bad behavior in individuals with whom we interact. If it is clear that they are very negative, and our association with them, has a similar negative effect on us, we must distance ourselves from them.

This is what Rabbeinu Bachye was teaching. In order to achieve that which is good and sacred, we must first have a clear understanding of what is not good and sacred. We must identify evil and stay away from it. This is the method we must apply in order to achieve our lofty goals in this world.

Binyan Av-Establishment of a Model

There is a concept in Halacha known as בנין אב. This is translated as “establishment of a model,” or a “paradigm,” or a type of “precedent.”

This means that a specific law in the Torah is chosen as the example that will apply in similar situations. This principle is given as the explanation as to why the kindling of a fire on Shabbat is prohibited. This particular law is placed in a different Parsha, Vayakhel, when the source for all Shabbat prohibitions is in the previous Parsha, Ki Tissa.

The Talmud in Masechet Shabbat teaches that the Melacha of kindling a fire was chosen to teach that just like it is listed as one of the primary prohibitions, known as Av Melacha, and one is liable for it alone, the same is true for the other thirty-eight Melachot that they are judged by themselves.

The implication is that if one knew that it was Shabbat and he inadvertently violated two separate Melachot, such as kindling a fire and cooking, he would need to offer two separate sin offerings, for each separate Melacha that was transgressed.

This rule was learned by way of Binyan Av from the specific prohibition of not kindling a fire on Shabbat.