The Mitzva of Challah

The Mitzva of הפרשת חלה, the separating of the dough when baking bread, was a Torah law in Eretz Yisrael. The Rabbis enacted that this law also be observed outside of Israel, so that it should not be forgotten.

There are those who held that even in Israel it becomes a Torah law when the majority of the Jewish people are living in Israel. This is derived from the wording of the Torah itself. There is an extra word used when describing this Mitzva. First we are told, כי תבואו אל הארץ, “When you enter the land.” This is followed by an extra word, בבואכם, “When you enter.” This redundancy teaches that when the majority of Jews enter the land, it becomes a Torah law.

The Sefer Hachinuch explains that since bread is such an important staple in our diets, Hashem added a Mitzva related to the dough, so that there will be a Divine blessing when we eat bread.

There is a commentary known as “Or Lechaim” that says the word חלה, is a hint that we begin elevating and educating our children from birth.

The ״ח״ in the word, חלה, hints to the Brit Mila at eight days. The ״ל״ hints to the Pidyon Haben that takes place at thirty days. And the ״ה״ refers to ה׳ שנים למקרא, that we begin teaching Torah to children at five years old.

There are many Halachic details related to our separating from the dough, and the blessing we make while doing so. Nevertheless, it is clear that we can sense the added level of sanctity that is added to the bread we eat, when this Mitzva is observed.

The Courage of Kalev

The courage of Kalev Ben Yefuneh, the husband of Miriam, was seen in the episode of the spies.

He reassured the people that we would be successful in going up and inheriting the land. He reminded them that Hashem would never forsake them, and He would keep his promise that we would inherit the land.

Kalev also added the words, סר צלם, “Their shadow or protection has left them.” He was explaining that there may have been a time that the land was meant to be inhabited by the Seven Nations, but they no longer have any protection. Their sins and corrupt behavior have become so intolerable, that their time is up. It is part of the Divine plan for the Jewish people to inhabit the land promised to Avraham, Yitzchak, and Yaacov.

The Prophet Yechezkel saw the future that we are experiencing, unfold. There would come a time when Hashem will have had enough. Even if the Jewish people may have gone astray, the arrogance and smugness of the enemies of the Jewish people and G-d, would no longer go unpunished.

They have acted in a way where they ignored Hashem’s might and awesome power. Now they would fall in a very painful manner. They will be humbled and humiliated. They will realize that the G-d of Israel, neither sleeps nor slumbers. He will pour out His wrath against the scoffers and non-believers.

His Name will be sanctified through His people. His army and brave fighters, will be the envy of the world. Kalev saw the glorious days that were ahead for Am Yisrael. We are fortunate to be witnessing the glorious days that soon await us, with the help of Hashem.

Paradox

The ways of G-d are very difficult for us to understand. Rav Kook pointed out a strange paradox. On the one hand, the Jewish people went into Galut, exile, because of the sin of the spies. But, on the other hand, it was necessary that Jews be scattered throughout the world.

We see the complexity of the Divine plan. Rav Kook added that the purpose of the Galut was to increase the number of converts to Judaism.

This is another paradox. On the one hand, Judaism is against proselytizing, but we now hear that our exile was for this purpose. We are also told that in the time of Mashiach, we will not accept converts. This was the case during the reign of David and Shlomo. Converts were not accepted because it was easy to want to be part of a Jewish people led by these two great men.

The conclusion to all of this is that we must submit our will to the Divine Will. Hashem’s ways are not meant to be understood by man. We must also understand that the Jewish people do have a special destiny. We must teach the world what is right and wrong, and sacred and profane. If there are non-Jews that are moved by this truth, and they want to become part of Am Yisrael, we welcome them after they prove their sincerity and commitment.

The Spies Despised the Land

The sin of the spies speaking badly about Eretz Yisrael, was one of the worst sins in our history. Rav Kook wrote that this was the primary reason that Jews went into exile.

The fear that overtook these so called leaders of Israel, was inexcusable. How was it possible to doubt the power of Hashem, when they had witnessed so many incredible miracles in Egypt and in the desert?

Their complaints and negativity, succeeded in ruining the morale of the people. Only Yehoshua and Kalev were able to stand up and proclaim that, “It is a very, very good land.

We can see Moshe’s disappointment and disgust with the spies. He prayed for forgiveness of the people, but did not ask for forgiveness of the spies.

He convinced Hashem that He must not take things out against the nation, because He would look weak and it would be a desecration of His holy Name.

People need to learn their lesson about speaking badly about our homeland. It is insulting Hashem, Who gave us this beautiful and holy land. The spies all died a horrible death because of their lack of faith, and the damage they did.

It is clear that there is a special bond with Hashem, the Torah, the people, and the land. As the Torah says, “The eyes of Hashem or on this land from the beginning of the year, to the end of the year.”

We are witnessing this bond as we see our enemies and their threats, being driven from the land. We must love and cherish Eretz Yisrael. And we must never speak badly of this sacred land.

The Revealed Hand of G-d

The Talmud in Masechet Yevamot 63a, mentions a historical fact regarding the nations of the world and Israel. “Punishment will come to the world because of Israel.”

This is followed by a verse in Zephania 3:6 that says the following: “I have eliminated nations, their towers have become desolate; I have destroyed their streets… their cities.”

The context of the Gemara was to teach the Jewish people that when this inevitable situation unfolds, we are to learn the lesson that we must fear Hashem and be close to Him.

We are witnessing incredible miracles of biblical proportions, as we this inevitable consequence unfolding before our eyes.

As we have witnessed throughout our history, when mighty nations rise up to gloat and speak of our destruction, the G-d of Israel rises up and brings about their humiliation and demise.

It began in Egypt, when the superpower of the world was devastated with Ten Plagues. The great empires of Babylonia and Rome, who destroyed our first and second Temples, are only a memory. We see numerous similar stories in the Tanach. The same gloating and threats of our destruction, that led to their own ultimate destruction and humiliation.

Our focus at this time, should be an awareness and appreciation that we have merited the witnessing of open miracles in our lifetimes. The discomfort of running to shelters and sealed rooms, is about to end for good, with Hashem’s help.

The Mishna states that there is no difference between this world and the time of Mashiach, except for שעבוד מלכיות, being under the rule of kingdoms.

We should be focused on the new reality that we will soon live without threats to harm us. All of our enemies have been silenced right before our eyes. No more Hizballah, no more Hamas, no more Syria, and very soon, no more Iran and Houthis.

The mind can play tricks on us. If we focus on our bright future, and the great things that lie ahead, we will be happy. We must not give in to negativity and worries, no matter how frightening this temporary situation might be. It is abundantly clear that the G-d of Israel has not forsaken us. He is leading us to great victory and salvation. Am Yisrael Chai!

Prophecy

The Rambam wrote that one of the Thirteen Principles of the Torah is that there is such a thing as prophecy. This means that we are to believe that G-d communicates directly with man.

We also learn according to tradition that actual prophecy lasted for a thousand years from the exodus from Egypt. This is proven with a few important dates. Four hundred and eighty years passed from Egypt until the Temple of Solomon was built. This Temple lasted 410 years. Seventy years passed between the first and second Temple according to the prophecy of Jeremiah. And prophecy ended forty years after the second Temple was built. We simply add 480 plus 410, plus seventy, plus forty, and we get 1000.

The prophecies varied according to the spiritual level of the prophet. Some received their prophecy in their sleep in the form of a dream. Others were awake but went into what looked like an epileptic state. They would lie on the ground and their bodies would shake as the word of Hashem came to them.

The greatest of all prophets was Moshe Rabbeinu. His level of prophecy was so high that he was able to speak to Hashem as two friends carry on a conversation. He was in a completely conscious state of awareness.

After prophecy no longer existed, there were individual that received Ruach Halodesh, that would be translated as Divine inspiration. It is very likely that there are even such righteous souls today that possess Ruach Halodesh.

Rabbi Berel Wein once said that each generation has thirty-six Tzaddikim. “And if you think you’re one of them, you are not!”

Miriam’s Bad Judgement

There is a Tosfot in Masechet Yevamot that explained the background to the incident where Miriam spoke Lashon Hara against Moshe.

Tosfot is commenting on the Gemara’s claim that Moshe Rabbeinu decided on his own after coming down from Mount Sinai, that he would no longer resume marital life with his wife, Tzipora. Hashem agreed with Moshe’s idea that he needed to be in a state of purity at all times.

Tosfot further claims that Miriam was not aware that Moshe had taken this step, until she spoke to her sister in-law. This took place when there was excitement in the camp that Eldad and Meidad were given the gift of prophecy.

Miriam then said to Tzipora that their wives must be so proud that their husbands achieved this achievement. Her response was that the wives won’t be so happy when they will no longer be intimate with their husbands.

Miriam was shocked and ran to tell Aharon. She thought it was wrong since she and Aharon were also prophets and they maintained normal marital life.

She was punished for this as she should have realized that Moshe’s level of prophecy was much greater than hers. She should not have spoken Lashon Hara against her brother.

Tosfot with the help of the Sifrei gave us the background to get a clearer understanding of the story.

Make-up Date

There is a principle regarding the offering of sacrifices. If the designated time for the obligation of a specific sacrifice, passes, the Korban is nullified. This is called, עבר זמנו בטל קרבנו, “the time passes, sacrifice is nullified.”

The exception to this rule is that there is a make-up date for the Korban Pesach. If someone was in a state of impurity, or was unable to get to the Beit Hamikdash due to unforeseen circumstances, he can offer the sacrifice one month later.

The fourteenth of Iyar is known as Pesach Sheini. The lamb is offered on the altar and is followed by a Seder like meal. The menu consisted of Matza and bitter herbs.

We see the particular importance given to this sacrifice, more than any other sacrifice. There are only two positive Mitzvot in the Torah, whose non-fulfillment comes with the punishment of Karet. (The other positive commandment is Brit Mila.) All of the other 246 positive commandments, do not carry any punishment at all if they are not fulfilled.

The Korban Pesach is special because it represents a strong identification with the Jewish people. Its offering is an affirmation that the events in Egypt actually happened. They are not fable but showed how Hashem openly revealed Himself when we began as a people. It affirms the Divine aspect of our religion. Everything comes from Sinai and all of our observances are part of the Oral and Wriiten Law, come from there.

This is why this particular sacrifice has a make-up date if the first date was missed. Every Jew needed to make this affirmation that he was proud to be part of Am Yisrael.

The Role of the Levite

The Leviim were sanctified with the special task of performing Temple service. They fulfilled the same role that is written on police cars in Los Angeles; “to protect and to serve.”

Protection meant that they were to physically guard all of the entrances to the Beit Hamikdash. They were on duty all hours of the day.

They served in the Temple as helpers to the Kohanim. They also participated in the Temple service by playing instruments and singing praises to Hashem.

The Leviim were generally poor, as the gifts they received were far less than those of the Kohanim. Nevertheless, many of them were devoted educators throughout Israel.

Today, the Levite has the duty of washing the hands of the Kohanim before the priestly blessing. He is honored with the second Aliya to the Torah after the Kohein.

The first born Levi is exempt from the Mitzva of Pidyon Haben. Even if one’s mother is a daughter of a Levi, there is also a Pidyon Haben exemption.

The Leviim merited their special role, when they did not participate in the sin of the Golden Calf. They took the place of the first born sons of Israel.

As the Torah says, the Leviim were separated for an exalted position. They fulfilled their role a lot better than the LA police!

Light Over Darkness

The lighting of the Menorah in the Beit Hamikdash was a special task given to Aharon Hakohein. The lights of the Menorah were to give light seven days a week.

The Torah tells us that following the instructions of the lighting, it says, ויעש כן, “And so it was done.” The simple meaning is that Aharon was meticulous in every detail.

The Malbim noted a parallel to the instructions in creation. Every time Hashem ordered the creation of another entity, the Torah wrote, ויהי כן, “And so it was.”

The connection to Aharon’s ויעש כן, and the ויהי כן, in creation had to do specifically with the light that was to fill the earth. This was the instance out of ten that the words, ויהי אור, “Let there be light,” appeared instead of ויהי כן.

The Sages explained that the original light was hidden and was known as אור הגנוז. The world was not ready for this brilliant, holy light.

When Aharon lit the Menorah, this hidden light was restored, as more sanctity was brought into the world.

Light is a symbol of holiness and goodness. Darkness is just the opposite. It was the task of the Kohanim as well as the Jewish people, to bring light, goodness, and morality.

As this is taking place right before our eyes, the greatest objection comes from those who are living in darkness. They are fighting what they know to be true. And they are doing this viciously and in the most ugly way. The light will defeat the darkness and goodness will prevail over evil. The light of the Menorah will continue to shine brightly!

Samson the Hero

The story of שמשון הגיבור, known as Samson, is quite fascinating. There is no biblical character quite like him. He is known for his incredible physical strength, but there is much more that can be learned from him.

Upon reading the text in the Book of Judges, it would seem that he had a strong desire for non-Jewish women. While it was Delila that brought about his ultimate demise, there was a bigger Divine plan behind this.

The Rambam points out that it is not possible that Samson could have married Gentile women and also go down in history as a savior to the Jewish people. He claims that Samson made sure to convert these women before marrying them.

In the first instance, the woman Shimshon had chosen, betrayed him. This gave him the justification to personally take vengeance against the Plishtim. He burned down their fields by setting the tails of foxes on fire.

Shimshon brought peace and quiet to the Jewish people for twenty years. This is after their harassment by the Plishtim. He was a Nazirite from birth and a holy person. The Talmud tells us that his eyes allowed him to go astray. Delila did “nag him to death,” as the text reads, and his was blinded and lost his strength.

In the end, he prayed and repented. His final act was to personally bring down the Philistine shrine.

Shimshon was a complicated figure, but he went down in history as a גיבור, a great Jewish hero.

Learn the Lesson

The case of the vow of becoming a Nazir follows the Sotah case. This refers to an individual who takes upon himself this status for a minimum of thirty days.

He refrains from drinking wine or anything from grapes. He does not shave or cut his hair. And he will not allow himself to be defiled by coming in contact with the dead. This also applies if one of his close relatives passes away.

Rashi asks why the Nazir case, follows the Sotah case. He answers that if one would have seen the Sotah in her humiliation, he should refrain from drinking wine. It was most likely the wine that caused her to sin, as wine causes a person to lose his inhibitions.

Rashi is making a very strong point here. Don’t be foolish when you see the results of a person who acted without thinking. If you see the devastation that came to the Sotah, learn a lesson from this. Distance yourself so that this situation will never happen to you.

As Jews, we must learn the lessons of history. It is a fact that עשו שונא את יעקב, that Eisav hates Yakov. There will always be Jew hatred until Mashiach comes. Learn from history that our welcome in other countries is only temporary.

History has taught us that every place Jews ever lived alway ended in assimilation, expulsion, or annihilation.

The comment of Rashi is really quite profound. We must wake up and not be in denial of reality. If we see someone who suffers for their indiscretion, we must distance ourselves and learn the lesson, so that we do not make the same mistake.

Rolling Over an Oath

There is an interesting Halacha that is learned from the oath that the Sotah, the woman suspected of being unfaithful , must make.

In actuality, the oath is recited by the Kohein, and she responds with the words, אמן אמן. She says Amen twice.

The principle that is learned from here, is known as גלגול שבועה, rolling over an oath. This means that while she is under oath, other items can be added.

Technically, she is swearing that she is innocent as a married woman. That is, that she was not with another man since she was married. If the husband suspects her of being unfaithful when they were engaged, it is not a case where she would drink the Sotah water. It only applies to a married woman. However, by implementing the גלגול שבועה enactment, the oath is rolled over to include engagement. She can then include in her oath that she was not unfaithful when they were married, or when they were engaged. She was not unfaithful with the particular man she was accused of, but she was not unfaithful with any man.

This principle of Gilgul Shevuah, is applicable in other cases as well. While under oath, other matters could be “rolled over” to include other matters.

Foolishness

The incident of the “Sotah,” the woman suspected of being unfaithful to her husband, is quite fascinating. It is the only Mitzva in the Torah that is decided by a miracle.

The promiscuous woman is given a concoction to drink that contains special water, mixed with dust from the Temple floor, and the ink from the erased name of Hashem. The miracle is that if she was truly guilty, the Sotah waters will cause her to die. If she is innocent, she will be blessed with a beautiful son.

Despite the mysterious aspect of this case, we are taught a very practical lesson. The word Sotah is spelled סוטה. Yet, when the Torah introduces the case, it begins with the words, איש כי תשטה אשתו, “When a man’s wife shall go astray.”

The Rabbis point out that “תשטה,” is a hint to the word, “שטות” that we translate as foolishness. This is the source for the well known teaching, אין אדם חוטא אלא נכנס בו רוח שטות, “An individual does not sin, unless a spirit of folly, has entered him.”

The message here is that so much pain has been caused by this “spirit of folly.” If people would only think before they acted, they could save themselves so much grief. Sometimes that one moment of doing a regrettable act, can have consequences that could last a lifetime.

This is why our sages say in Pirkei Avot, איזהו חכם? הרואה את הנולד. “Who is wise? It is the one who is able to see the consequences of his actions.”

The Sotah is put to great shame and humiliation for her moment of foolishness. We can all save ourselves grief and pain, if we would only think before we act.

Atoning for Theft

The law regarding theft and a false oath of denial, is repeated in Parshat Nasso. This referred to a case where someone was a thief and denied the claim against him under oath. He later admitted that he lied. He must pay back what he stole, plus pay a fine of one fifth, known as “Chomesh,” and offer a guilt offering, known as Korban Asham.

The reason for this repetition is to teach that the procedure of atonement can only take place when there is an admission of guilt.

The second factor not mentioned previously, is that if one stole from a convert, who dies with no heirs, the object is given to the Kohanim.

This case is interesting because the thief must show a desire to seek atonement. He does this by his confession, and his willingness to even travel a great distance, to find the person that he defrauded, and return the item directly to him.

This is a proof that our sincere regret must be demonstrated before we can forgiven by Hashem. It is difficult for anyone to openly admit that he was wrong. But in this case, he’s admitting that he’s a liar and a thief.

It’s so much easier to make excuses and blame others, rather than own up to bad behavior. This particular law is so important that it needed to be written in Vayikra, and clarified in Parshat Nasso.

Shmone Esrei and Meditation

Rav Kook brought a story of four Amoraim who admitted that they did not have proper intent during Shmone Esrei. They allowed their minds to wander during the “silent devotion.

Rav Chiya said that he never had proper Kavana. Shmuel admitted that he would count baby chicks during prayers. The son of Rav Chiya counted rows of bricks. And Rav Matania once said that he needed to give thanks to his head, who mechanically bowed when he reached “Modim.”

The Rabbis commented on these strange admissions. They felt it was impossible that such great scholars were unable to concentrate during the most important prayer in each service. They said that they were explaining that important messages were revealed to them in their meditative state. It referred to higher spiritual attainments.

Rav Kook goes on to explain that each of the Avot had a revelation as to their purpose in the world.

Avraham was to bring holiness to the world and fix Adam’s sin. Yitzchak was to teach the strength required to give of oneself to Hashem. Yakov was to spread the sanctity of Israel throughout the world.

Rav Aryeh Kaplan wrote that the Shmone Esrei is a form of meditation. If one focuses on the words, he can also be elevated. He might be able to receive clarity about his life, and even figure his own special role on behalf of Am Yisrael.

Special Tafkid

The Torah speaks of the special jobs of the three Leviticus families.

The Kehat family were given the task of carrying the holy vessels of the Temple. The family of Gershon were in charge of transporting the curtains of the Mishkan. And the Merari Family were tasked with loading the beams that were the foundation of the Mishkan.

It is interesting to note how it became clear that each and everyone of us, also has their own special תפקיד, or role to play in society.

The Talmud comments on this and finds it remarkable how everyone chooses such a wide variety of occupations. The end result is that society finds itself with experts in every necessary profession. This allows it to function smoothly.

The Meshech Chochma made an interesting observation about the Torah’s wording in connection with the three families from the Tribe of Levi. The work of the Kehat Family is referred to as Melacha, while the role of Gershon and Merari is referred to as Avoda.

Both Melacha and Avoda are translated to mean “work.” The Torah’s choice of words was a hint to the fact that Kehat carried the vessels on their shoulders. Carrying from one domain to another on Shabbat is called “Melacha,” and is forbidden on Shabbat.

The transporting of the curtains and beams were done by placing them on wagons. They were pulled by animals. Gershon and Merari merely directed the animals. This was Avoda on Shabbat and was considered less of a Shabbat violation than a Melacha.

Some are drawn towards choosing professions that are more spiritual than others. Nevertheless, anyone who earns his livelihood with hard work, honesty, and integrity, makes that work sanctified as well.

Special Place of Baal Teshuva

There is a statement of the Rabbis that needs some explanation. It is said that the place reserved for the Baal Teshuva, places him on a level that is higher than one who is a complete Tzaddik.

This statement seems a bit unfair to the righteous. Can they be penalized for being good all of their lives? This question is answered by “The Duties of the Heart.”

Rabbeinu Bachye wrote of three categories of Baal Teshuva. The first category refers to those who have been lax in the observance of positive Mitzvot. They have not been wearing Tzitzit, or putting on Tefillin. They not bother to sit in Succah, or bless the Lulav.

When these individuals resolve to actively observe these Mitzvot, they are on the same level as the righteous who have never been deficient.

The second category is the one superior to the Tzaddik. This refers to the group that had been violating various negative commandments. Perhaps they were guilty of eating forbidden foods or speaking Lashon Hara, or other commandments where lashes would be given.

When they demonstrate humility and remorse and no longer violate these Mitzvot, they are on a higher level than the born Tzaddik.

The third group can never reach the level of the Tzaddik. They may have been guilty of Chilul Hashem, desecrating the Name of G-d. Even if they do Teshuva and show regret, they are not fully forgiven until they die. Repentance is welcome but the grievousness of the sin does not allow them to reach the level of the true Tzaddik.

This is a very plausible answer in explaining the special place reserved for the Baal Teshuva.

Appreciating the Convert

It is the custom to read the Book of Ruth during Shavuot. The reason it is read at this time is because the book begins by telling us that it took place during קציר החיטים, the harvesting of wheat. Shavuot is also called, “Chag Hakatzir.”

A second reason given is that Ruth embraced the Torah and took upon herself the Mitzvot of the Torah. She was a Ger Tzedek, a righteous convert. Like Ruth, we were also strangers who embraced the Torah and accepted the Mitzvot on Shavuot.

We are to take pause, and appreciate all of the converts who willingly leave their families and their previous lifestyles, to embrace the Torah and Judaism.

On numerous occasions, we are given the command to love the convert. No two stories are the same regarding the sacrifice made in becoming Jewish.

It is amazing what takes place on the final day, when the conversion candidate stands before a court of three rabbis. The long path taken to learn and observe Jewish practices, ends with the formal acceptance and welcoming of the judges to Judaism.

There is a box of tissues on the table in front of the judges, as inevitably, our new addition to our people breaks into tears of joy. Rabbi Stewart Weiss recently asked a Jewish audience, “When is the last time you cried reciting the Shema Yisrael?”

Shavuot is the holiday when we are to receive the Torah anew. We are to appreciate our special role as Jews, and salute the converts who choose to embrace Judaism of their own free will.

Israel’s Special Destiny

The Torah speaks at length not only about the Revelation at Mount Sinai, but also about preparing for the greatest day in human history.

Moshe Rabbeinu spoke to the people about the covenant they were about to make with Hashem. We are familiar with their later response of נעשה ונשמע, “We will do and we will hear.” But there was another response prior to Mount Sinai, that was simply, נעשה, “We will do.”

This response was related to the special יעוד, or destiny, of the Jewish people. It referred to the unique role placed on the Jewish nation.

The message from G-d at that time, was the following. “I have not brought you unto Me that you might merely be able to see the sight of My greatness, but rather, so that you might perfect My world. You must see its anguish, and return it to the source of its life.”

Hashem makes it clear that if Israel will listen to His commandments, and fulfill their special destiny, then they will be an עם סגולה, a special nation and a precious possession among all the nations of the earth.

Shavuot is meant to reaffirm who we are, and what Hashem expects of us. It is our task to bring goodness, kindness, and fear of Heaven to the world. We must not falter in our holy mission, and it is within our power to make the world a better place.