Aaron’s Silence

The reaction of Aharon upon hearing the tragic news of the death of his two sons, was seen as exemplary. The Torah simply tells us, וידם אהרון, “And Aharon was silent.”

It was an indication that he had great faith in Hashem, and accepted this bitter, Heavenly decree, without questioning.

Aharon also taught us that “silence is golden.” The Rabbis mentioned this point on numerous occasions.

It is found in several places in Pierkei Avot. In one place it says that Rabbi Shimon, son of Rabban Gamliel stated, “All my life I spent a great deal of time among the Rabbis, and did not find anything better than silence.”

It is also written that סיג לחכמה שתיקה, that a fence for wisdom is silence. The sign of a wise man is reflected by his careful choice of words.

He realizes that unnecessary speech could have detrimental effects. It could lead to Lashon Hara, of belittling an undeserving person. This is why the best advise is not to say anything.

When we visit a Shiva house, we are not supposed to initiate a conversation with the mourners. If they speak to us, we answer. Knowing that you are there for them, and that you feel their pain is enough. If you feel you need to talk, you will probably say something foolish.

Abraham Lincoln once said, “Better to remain silent and be thought a fool, than to speak and remove all doubt!”

Foolish people do tend to talk to much for when they do, a great deal of nonsense comes out.

It is always a good idea to keep quiet when you or your spouse are upset. Anything said at that time, will likely make things worse. Wait until you are both calm, which will have a much better chance of making things better.

Aharon taught us the value of silence. He was praised by Hashem and merited being spoken to directly from Him. We would be wise to recognize the value of silence.

Balancing Practical and Spiritual

In Parshat Shemini, we read of the sin of Nadav and Avihu on the day of the dedication of the Mishkan. The day that should have been so joyous, was met with tragedy.

There are many opinions as to what exactly did these two sons of Aharon do to deserve to be punished so severely. Some say that they did Temple service while intoxicated. Others felt that they did not want to marry and have children. While others felt that they were disrespectful of Moshe and Aharon, and were hoping to replace them.

The Orach Chaim makes a very accurate and relevant observation. Nadav and Avihu were on a very high spiritual level. Their enthusiasm took them to a place they should not have gone. In their great zeal, they wished to experience a special closeness to Hashem. They thought that their lofty intentions could override the specific commandment of not entering the Holy of Holies, with a strange. In a way, they believed that the ends justified the means.

There needed to be a clear message given on the day when Temple service officially began. Aharon was told that Hashem’s name was sanctified by those who were closest to him, (בקרובי אקדש).

One cannot serve Hashem strictly on the basis of emotion, and the desire to “feel” spirituality. There needed to be a balance between this lofty ideal of seeking holiness, while not overlooking the practical need to follow the laws down to their last detail.

The desire for spirituality does not override the obligation to follow the rules. And following the rules alone, is not enough. As the Messilat Yesharim says, the Mitzvot are the means towards achieving the ultimate goal of להתענג על ה׳, “delighting with Hashem.”

Perhaps Nadav and Avihu received a more serious punishment than their actions. But it was necessary to make an example of them for future generations. There would be those who would feel that it’s enough to be spiritual and the Halachic details were not that important.

And there would be others who only followed the strict letter of the law as an end in itself, without seeking to “know G-d.” We must understand what Nadav and Avihu did not. The guidelines of the Messilat Yesharim is the path we must take. Observing the Halacha is essential as it will bring us to the goal of experiencing Hashem on the highest level. This appears to be the main reason for the punishment of Nadav and Avihu.

Total Freedom

The Jewish people left Egypt on the fifteenth of Nissan, corresponding to the first day of Pesach. This took place 2448 years of creation. Since we are now in the year 5786, this was 3338 years ago.

The exodus represented an end to the bondage and suffering. The Jewish people were not stress free until the seventh day of Passover with the splitting of the Red Sea. Once the Egyptians drowned in that miraculous event, it was clear that they would never be a threat again.

This is what makes the seventh day of the holiday so special. On the one hand, one of the greatest nature defying miracles occurred on this day, but it also represented that we were truly a nation that was free.

The Kuzari points out that this event is evidence to the truth of the Torah. The proof is that it is acknowledged by the great religions of the world, that it is an event that actually occurred.

Of all of the great miracles that we experienced as a people, only קריעת ים סוף, is an integral part of our morning prayers every day of the year.

It represented the moment when we were a free and independent people. And it was a reminder of how Hashem openly revealed Himself in an undisputed manner. No religion ever began in such a wondrous fashion. This is because Judaism is the one and only true religion.

This Pesach, the seventh day should equally represent our being rid of the threat of our enemies once and for all.

No Gloating

The theme of Pesach is the prohibition of eating Chametz. Specifically, this refers to the dough rising and turning into leaven. Matza is referred to as unleavened bread.

The Rabbis added that we are to be extremely careful not even to have the smallest amount, a משהו, mixed with our special Passover food.

The idea behind this is that Matza teaches humility, and the Chametz is seen as haughtiness. By reminding ourselves that all of our success is from Hashem, we become a vessel to receive His abundant blessings.

The Pesach story teaches us that we are not to gloat over our victory. This is why we only say a full Hallel on the first day of the holiday. We remember that the Egyptians were also G-d’s children.

This is particularly applicable today when we are witnessing blatant miracles almost daily. The demise of the evil, tyrannical Iran, is quite incredible. Here, too, we are to find a balance between giving praise and recognition for Hashem’s abundant kindness, but we must not gloat of our impending victory.

We should also find a balance between giving recognition to the bravery and skill of our Air Force and army, while not forgetting that their success is due to Divine intervention.

The message of Chametz and Matza is loud and clear. As long as we maintain our humility, we will not be led astray from thinking that we are totally in control of our destiny. Everything comes from G-d, and we must not forger it.

A Unique Passover

This year Pesach is unique as we are in the middle of a war. It is also special in that the original exodus from Egypt took place on a Thursday, and the first day of Passover fell this year on a Thursday.

But there is one more aspect of this year’s Holiday of Spring that is not so commonly known. This refers to a ceremony that took place once in four years on Pesach during the time of the Temple. It is still commemorated today on a rabbinic level.

We are referring to a ceremony known as “Viduy Ma’aserot,” that is mentioned in the Torah in Parshat Ki Tavo.

On the fourth and seventh year of the Shmitta cycle, this “confession of the tithing,” was done on Passover. It was a declaration that the the tithing process had been meticulously observed.

This declaration could only be made after the Maaser Ani, the tithing of the poor, had been separated in the third and sixth year.

Every year, the farmer separated Teruma for the Kohein, Maaser Rishon for the Levi, and Maaser Sheini, on the first, second, fourth, and fifth year of the Shmitta cycle. On the third and sixth year, Maaser Ani for the poor was also separated.

This meant that after the third and sixth year, all of the necessary tithes had been separated. We wait until Passover the following year, until all crops have been harvested.

With all of the excitement of our current situation, this unique ceremony is either unknown or overlooked. It will be observed this year in certain circles, as well. It is another indication of the signs of redemption becoming more and more clear. We are living in truly amazing times!

Resentment and Admiration

This Shabbat, the Songs of Songs, “Shir Hashirim,” is read in Ashkenazi synagogues. The book hints to the time of ultimate redemption, which is very much connected to the Passover theme.

According to some interpretations, rather than look at the work of King Solomon, it actually has a plot.

It speaks of two lovers who express their undying love for one another. They believe their love is true. They are mocked by those around them. They separate the lovers for an extended period of time.

They write love letters to one another, longing for the time when they will be reunited. When that day comes, all acknowledge that their love really is true love.

The analogy is clear that it is speaking of Israel and the nations. They force Israel to be separated from their true love towards Hashem, with a long and bitter exile. When the House of Israel is rebuilt, the nations of the world will acknowledge that Judaism is the one true religion in the world.

It is interesting to recognize the reaction of individuals when confronted with a truly idealistic and G-d fearing person or couple, who live diligently according to the principles laid out in the Torah.

No doubt they live an exemplary life style filled with love and acts of kindness.

As a couple, those around them see two people deeply in love, that share common goals that allows them to build a beautiful family.

The reaction to such special people either brings out a feeling of respect and admiration, or serious resentment.

Admiration would be the healthy response and should be seen as an example of something to strive towards.

Resentment is a very negative response, but reflects that person’s low self esteem. Since he does not believe he can ever achieve such a high level of idealism, he begins to loathe these special people. His jealousy turns to anger and he wants nothing more than to see the saintly people fall. He becomes obsessed with the good ones, and can potentially cause them harm.

We see this in interpersonal relationships, and we see this in the attitudes of the nations of the world towards Israel and the Jewish people.

The miraculous rebuilding of the House of Israel in modern times, has elicited these two responses. Many, such as the Evangelical Christians, and the countless numbers of converts embracing Judaism, have chosen to admire and emulate us.

But as we grow into a superpower and continue to contribute so much for the betterment of mankind, we become resented and hated by a large part of the world. Their jealousy and obsession with Israel, has fanned the flames of anti-Semitism all over the world.

This is the subtle message alluded to in Shir Hashirim. The hopeful promise of our prophets is that the day will come when all of the nations of the earth will acknowledge the truth and beauty of Hashem and the Jewish people.

Korban Pesach

The commandment to eat from the Pesach sacrifice is one of two positive commandments that carry the prohibition of “Karet” for its non-fulfillment. The other applies to the obligation of circumcision for every Jewish male.

The Korban Pesach preparation in the Temple was a massive logistical undertaking. There was nothing that compared in the ancient world. Hundreds of thousands of Jews, participated in the offering of this sacrifice.

A male lamb in its first year, was taken before the fourteenth of Nissan. The population was divided into groups known as “Chaburahs” to jointly partake of the meat of the sacrifice. There could have been as many as several dozen that were part of a Chaburah. There needed to be at least an olive sized piece of meat available to all participants.

The Temple was divided into three shifts in the afternoon of the fourteenth. The courtyard known as the “Azara” was filled to capacity and then closed until the next shift came.

Each lamb was slaughtered by its owner and its blood was gathered in a silver or gold container. A “fire brigade” type line was set up by the Kohanim, handing off the basin to one another, until the blood was sprinkled on the altar.

The animal was then skinned and the אימורים, “innards,” were burned on the altar. The remainder of the animal was brought home to each owner. It was roasted on a spit and it was eaten at the Seder together with Matza and bitter herbs. Great care was taken to avoid breaking the bones of the animal.

It was mandatory that all who partook be in a state of purity. If they were not pure, they were given a make-up date on the fourteenth of Iyar, on Pesach Sheini.

It is difficult to imagine what it must have been like to participate in the Korban Pesach preparation. It was no doubt very spiritually elevating to be able to continue a tradition that began just before the exodus from Egypt’s

Asking Questions

The “Four Questions” or “Mah Nishtana” had its origin in the Mishna in Masechet Psachim.

It is not really limited to children, as the questions asked are meant to involve all of the people in attendance at the Seder.

The main point to be emphasized is that the best way to learn is by asking questions. The focus of the evening is the importance of involving the children.

Things are done very differently from a regular Shabbat or festive meal. This is also designed to get them to ask why this night is different from all other nights.

This special evening is meant to be a mini course in Jewish History. We review our past and we show appreciation for all of the abundant gifts we have received from Hashem. If our Seder was effective, we understand how lucky we are to be Jewish.

We learn from this Seder experience that we cannot stifle our children or students. There was a time when children were told, “Don’t ask any questions. Just do it.” In our complex society, when there are so many choices of various life paths, we must be able to provide good answers to all questions that are asked. Pesach teaches us that we should encourage young people to ask questions. And it is our duty to provide them with good answers.

On a more humorous note, a Gentile comedian described being invited to a Seder. He was told that he was going to be served a delicious, lavish meal. He did not eat all day in anticipation of the great meal that was promised to him. He said, “I was all ready to eat but they handed out these booklets to read that took a while to read. I kept asking myself when the food would finally come!”

We also anticipate the delicious food, but we understand that the questions asked and answered, make the festive meal all the more special.

Kadesh Urchatz

The Passover Seder contains many Halachic details that are meant to be followed strictly. The word “Seder” means “order.”

I remember a learning device that students were taught to bring to the Seder table. It was titled, “Do it right on Pesach night.”

It contained all the details that needed to be observed. It began with the minimum amount of wine needed to fulfill the Mitzva of drinking four cups of wine.

It also detailed the amount of Matza to be eaten for the blessing, the Hillel sandwich, and the Afikomen.

It was Rashi who was attributed with composing the fifteen step rhyme of “Kadesh Urchatz” that is sung at the beginning of the Seder.

There was a shortage of the Haggadah booklets, and Rashi felt it would be helpful if a mnemonic rhyme would be composed, so that all of the details of the Seder would be observed and not forgotten.

Some assumed that the reason for the fifteen steps of the Seder corresponded to the fifteen steps that led up to the entrance to the Temple. Following the details of the Seder meticulously, allows us to create a small “Mikdash” in our homes. We are to appreciate the Halachic system that makes up Judaism. The Passover Seder is our test that we act like the wise son of the Haggadah. He was interested in observing the Seder down to the last detail.

Even Greater Than Egypt

The Passover Hagaddah has a section where the question is asked regarding why the Seder is held at night.

It is derived from the extra word “כל” meaning “all.” The reference was that the exodus from Egypt was to be mentioned, “all the days of your life.” It would have been sufficient to get the message across, without the word, “all.” It is derived to teach that the exodus from Egypt should be told at night, at the Seder.

A second explanation was that the reference to recite the exodus both in this world, and until the days of Mashiach.

The implication here is that there will come a time, according to the Prophet Jeremiah, where we will no longer speak of the miracles in Egypt.

Jeremiah wrote that days are coming when no longer will we say, “As Hashem lives, who took us out of Egypt”. But we will say, “As Hashem lives who took us out of the North, and from all the lands where they had been driven away, and they will again dwell in their land.”

In other words, there will come a time when the Jewish people will witness miracles of such a grand proportion, that the miracles of Egypt will pale in comparison.

It has been said that when someone is standing next to a mountain, he cannot appreciate how high it is. There are those who believe that in the future, when they look back at the events between October seventh, 2023 and Pesach, 2026, they will be astounded at the open miracles that were witnessed.

Passover is a time when we give thanks and recognition for past miracles. This year we must give thanks for our current miracles.

Shabbat Hagadol

This year, Shabbat Hagadol has special significance. It falls on the Tenth of Nissan, just as it did in Egypt. Pesach falls on the fifteenth, which is Thursday. The Jewish people left Egypt on Thursday, as well.

It is called Shabbat Hagadol for two reasons. The first is because of the great miracle that occurred on that day. The Jews tied lambs to their bedposts in preparation for the Korban Pesach on the fourteenth.

The miracle was that the Egyptians remained silent, even though they worshipped the lamb as some kind of deity.

The second reason comes from the Hatarah in Malachi, that speaks of the יום הגדול, the great day, when Eliyahu Hanavi will herald the coming of the Mashiach.

In Kabbalistic terms, this day represents a kind of התהפכות, overturning. It is an end to darkness and the beginning of a period of light.

In essence, Shabbat Hagadol represented an end to the darkness of slavery in the most decadent place on earth. The Jewish people would be redeemed in order to receive the Torah. Its teachings would bring light to the world.

We are also witnessing a period where the darkness and evil of Iran, is being destroyed, that will bring light into the world. Let us hope that we will also celebrate our own redemption this Pesach, as it falls on Thursday, just as it did in Egypt.

Temple Manager and Scholar

The Beit Hamikdash had a learned individual serve on a regular basis, to make sure that all of the details of Temple service were fulfilled according to the Torah.

Technically, he was the assistant to the Kohein Hagadol. He was referred to as the “Memuneh,” or, appointed one. There was really no specific position known as “Assistant to the High Priest.” But in the event that the Kohein Hagadol could not serve, because of illness or being impure, the Memunah would be the substitute High Priest.

It was his primary duty to manage the logistics of running the day to day activities in the Temple. Every Shabbat there was a changing of the guard, as each of the Kohein families, known as “Mishmarot,” served for one week at a time.

He also had to oversee that the sacrifices were being offered down to the last detail. Parshat Tzav spoke of the Mincha sacrifice, which was a meal offering. The Kohein was to take a fistful of this offering and throw it on the altar. The remainder of the dough, which was significant, was a gift to the Kohanim on duty.

If a Kohein himself offered the Mincha sacrifice, the entire amount of dough was offered on the Mizbeach. This is one example of all of the minute details that the Memuneh needed to be certain were observed to the letter.

He was a full time employee of the Temple, and received modest compensation for his efforts. There was also a full time doctor on staff at the Beit Hamikdash. He was expert in foot problems, because the Kohanim served barefoot. He also was expert in digestive issues, as the Kohanim sometimes consumed large amounts of meat, and may have had problems with digestion.

Nevertheless, the Memuneh was the unsung hero in the Temple. He had an extremely demanding job, without much recognition.

The Chumra

The holiday of Pesach is very much connected to the concept of “Chumra” or stringency. The reason why this is more prevalent on Pesach is because even a small amount of Chametz, can nullify a large amount of food.

In recent years, the “Chumra” has been associated with a way of practicing Judaism to the extreme.

There is a Halachic ruling that when one is in doubt about a matter of Torah origin, he should go “Le’Chumra.” If it is of rabbinic origin, one can be more lenient.

The problem in our current situation is that it has become unclear what is the strict letter of the law, and what is a stringency.

For example, many are taught that it is absolutely mandatory to have two separate oven, one for dairy, and one for meat. This is a Chumra, as my recollection of my earlier years, is that very few religious Jews could afford two ovens.

The motivation in taking on Chumrot should be for personal spiritual growth. It should not be based on peer pressure or ignorance.

There are times when things are carried to such an extreme, where there could be harm. When one is sick on Shabbat, one must violate the laws in order to save a life.

The Talmud speaks of the “righteous fool” who will not save a drowning woman, because he’s not allowed to touch a foreign woman.

One must take great care not to fall in the “holier than thou” trap. If one believes that he needs to take a more strict approach, he should not impose this on others.

We see this in matters of Kashrut, and we also see this in the interaction between men and women. There are clear laws that one must keep in all circumstances, that cannot be compromised. But the imposition of these Chumrot, can often cause financial loss, or can even turn people off to Judaism.

Therefore, as we make our Passover preparations, we should keep a clear head to follow the Halacha but not to an extreme.

I once heard of someone who covered the bumper of his car with aluminum foil, for a joke. Within an hour, a number of cars in the neighborhood put foil on their cars as well. Now that’s taking a Chumra to an extreme!

Subterfuge

There are actually four instances in Jewish Law that may be referred to as subterfuge, or finding a loophole in the law. In Hebrew, this is referred to as “Ha’arama.”

The basis for allowing these rules to be “bent” a little bit, was mainly to avoid causing a big loss of money. The Rabbis weighed this carefully, to be certain that they would not be frowned upon by the general public.

The first case of הערמה involved the selling of Chametz to a non-Jew for the duration of Pesach. Originally, it was directed towards sellers of alcohol, who were unable to sell their inventory before Passover.

The Prozbul instituted by Hillel during the Sabbatical year, was permitted when the laws of Shmitta, were rabbinical. With a document and the help of Beit Din, debts could be extended beyond the Sabbatical year.

Similarly, the Heter Mechira, where entire fields were sold to non-Jews during the Shmitta year, was permitted, when these laws were rabbinical. It was meant to save the farmers from monetary loss.

The fourth case allowed for the taking of interest, by creating a kind of partnership agreement. This was called, “Heter Iska.” The banks in Israel usually place this agreement in a place where their clients can see it.

It is important to understand the thought that went into these special laws. They were established by great and compassionate sages.

Emuna and Bitachon

The Chazon Ish gives a very clear definition in making the distinction between Emuna and Bitachon. We loosely translate these words to mean, “faith” and “trust.”

The Emuna aspect of having faith in Hashem, falls under the realm of the theoretical.

This is relatively easy, as anyone can profess to be a believer that possesses deep faith in the Al-mighty.

The Bitachon aspect is what really separates “the men from the boys.” The challenge here is to put the Emuna into practice. If one can do this, he also possesses Bitachon.

The Chazon Ish proves this difference by giving an example of one who boasts of his undying Emuna. All of this changes when a competitor opens a business similar and adjacent to his.

Instead of trusting in Hashem that there is enough livelihood available to both, our Emuna man goes after his new challenger. He lies about him and acts deceitfully to prevent him from opening his business .

Our Emuna guy showed that his professed wasn’t worth that much, because it did not pass the test presented to him.

A person with Bitachon accepts that everything is in Hashem’s hands, and everything happens for the best. The Bitachon man accepts Hashem’s decisions whether they are to his liking or not.

This is a very clear definition in showing the difference between Emuna and Bitachon.

The Sin Offerings

There are two categories of Korbanot in the Temple. Those that fall under the name, קדשים קלים, may be eaten in Jerusalem by the one offering it.

These are the lighter sacrifices where only a portion is offered on the altar. These include peace-offerings, thanksgiving offerings, and the Pesach offering.

The other type of sacrifice is known as קדשי קדשים, Holy of Holies. One type is the Olah sacrifice that is burned completely on the altar. The other sacrifices in this category are the three types of sin offerings.

These sin offerings are offered partially on the altar, and part are eaten by male Kohanim on Temple grounds. The names of these sacrifices are the חטאת, Chatat, and two kinds of guilt offerings known as the Asham and Asham Taluy.

The Chatat is offered for all sins that were done inadvertently, בשוגג, but carry with them a serious penalty of Karet or death by the court, if done intentionally. Accidentally, transgressing Shabbat, would fall under this category.

The guilt offerings apply to very specific sins. The definite Asham, the אשם ודאי, is offered for trespassing sanctified objects, מעילה, certain types of theft in money matters, and taking a maidservant already designated for someone else (שפחה חרופה).

The Asham Taluy involves a case where a person may or may not have even sinned at all. There was a forbidden piece of fat mixed with other permissible pieces of meat. He is not sure if he ate the forbidden piece. In order to have peace of mind that he did not transgress any of Hashem’s commandments, he offers this sacrifice, the אשם תלוי.

The rules regarding the sacrifices are fairly complex. I did want to clarify the different types of sin offerings specifically, as many are not aware of these differences. May we soon merit the opportunity of again offering sacrifices in the Temple.

Everyone Sins

The Torah recognizes that it is a reality that human beings have weaknesses that lead them to sin. Some refer to it as being possessed by a “spirit of folly.”

For a brief moment, the individual forgets himself and does something foolish, that he ultimately regrets. Therefore, a remedy is created so that he can come back to his senses and get back on track. He must sincerely show remorse and repent, and offer the sin offering.

Specifically, the Torah speaks of the remedy for a king or High Priest that sins, in addition to the commoner.

The king is not mentioned by name, but he is included with the words, אשר נשיא יחטא, which is translated as, “When the Nasi will sin.”

A different wording could have been used. This choice of words was used to show the inevitability that when one is in a position of authority, he will sin.

It is also interesting that if one takes the first letter of those three words, אשר נשיא יחטא, he gets the word, אני.

The word אני, refers to selfishness. It is difficult to occupy a position of authority, without the power he now possesses not going to his head. His arrogance will lead him to sin.

Different sacrifices are offered by the king, High Priest, and the commoner. There is even a sacrifice offered if the High Court issued an incorrect decision, that led to a transgression by the majority of the people.

Unlike other religions who turn their leaders into saints who are incapable of sinning, the Torah recognizes that even our greatest leaders, such as Moshe Rabbeinu, made errors in judgement, that led to sin.

The Torah gives the guidelines towards bringing one back and cleaning his slate, and starting all over again. This is another indication of the beauty and truth of the Torah.

Sacrifices-Coming Closer To G-d

This week we begin the third book of the Torah, Vayikra. It is also known as Torat Kohanim, as a good part of the book, deals with Temple service and rules that apply to the Kohanim.

The first topic that is dealt with, is the laws related to various sacrifices. The Hebrew word for sacrifice is “Korban.” Within that word is the root, Karov,” meaning, “to come close.”

The main purpose in offering the various sacrifices was to create a closeness to Hashem. This particularly applies to the sin offering known as “Chatat.” When a person sins, and in this case we are speaking of inadvertent sins, he becomes more distant from G-d. When he repents and offers a sacrifice, it allows him to get closer to Him.

The procedure for offering sacrifices, was meant to make an impression on the one offering it. He is made to realize that his life is a gift, and if he violates G-d’s laws, he could be taken from this world. The animal on the altar takes his place.

There were numerous other sacrifices that were offered during different occasions. A person might feel feel that he wants to give gratitude to Hashem for His abundant kindness. This would be known as the “Shelamin” sacrifice.

If he needed to give gratitude for being saved from danger or sickness, he would offer the “Todah” sacrifice.

There were holiday sacrifices, which included the one offered while appearing at the Temple three times a year. This was the “Olaf Re’iya.”

On Passover, everyone partook of the “Korban Pesach.” This sacrifice as well as some of the others, were partially eaten by the one contributing it.

The daily sacrifices morning and evening were offered with many ingredients. The combination of these sacrifices as well as the incense that was offered, filled the air with a beautiful fragrance.

The story is told of sheep in Jericho, who sneezed because of these beautiful fragrances.

The Yom Kippur sacrifices that brought atonement to the people, were the highlight of the year. The special service on the holiest day of the year, had a huge impact on the entire nation. It was clear that the Korbanot filled their purpose of bringing the Jewish people closer to Hashem.

Derech Eretz

Pirkei Avot teaches us that דרך ארץ קדמה לתורה, that a prerequisite to the study of Torah, is that one must have good character. He must be polite and have good manners and should be respectful of his elders.

The Chazon Ish goes a step further by explaining that one’s motivation in doing good deeds or acts of kindness, is strictly for the sake of the Mitzva.

It is written in Psalms, סור מרע ועשה טוב, “Turn away from evil, and do good.” It is possible for an individual to be driven by the “do good” part of the verse, but he has not managed to “turn away from evil.”

He gives an example of someone who will dedicate every last remnant of his strength for the good of others, both for the individual and the community. This same individual might who is very intolerant, offends people with his speech, and has a tendency towards uncontrollable anger.

All of the good that he does is ruined by his lack of “Derech Eretz” and good character traits. It is not possible to accord praise, honor, and acclaim, to such a person.

This is a good example of the need to work on one’s Midot. This was what the Chazon Ish was trying to explain as to how one is able to achieve clarity and a correct perception of the world. “Being a Mentch” is not only a recommendation. It is an absolute requirement and prerequisite for acquiring Torah and all of the things that matter in this world.

Good Character-Good Perception

The Chazon Ish connected the need for man to perfect his character traits in order to refine his perception of the world. The goal is to be guided by one’s “Sechel,” or intellect, so that he will be able to get closer to Hashem.

He elaborates on this idea when he pointed out that man is guided by the forces of love and the forces of hatred. The coexistence of these forces is impossible.

This is the spiritual work that a person needs to do. There are hidden reasons that might lead a person towards loving his fellow Jew instead of hating him. These reasons might even exist in the subconscious , which makes it difficult for us to know ourselves.

There is an inexplicable reason why we might gravitate towards one person, and distance ourselves from others.

We must learn to use our common sense and be analytical in determining who we let into our lives. We must also recognize that hatred is a very negative character trait. We should pray that those who choose evil, decide to do Teshuva. Learning to love every Jew is a difficult task indeed.

The Chazon Ish chose to emphasize these traits of hatred and love, as a prerequisite of improving our character. And improving our character is an absolute must, towards achieving clarity and closeness to G-d.