The Menorah

The Menorah in the Temple was a fascinating spiritual object. There was a great deal of mysticism attached to it.

The Alshich wrote that there was a Menorah in Heaven as well. When it was lit by the High Priest, it brought much more than light to the world.

The Menorah was somehow fashioned from one huge block of gold, that was chiseled into the form that we recognize. This one block hinted to unity.

Similarly, the three candles on each side of the center, leaned towards that center candle. From a distance, it appeared as one flame. This was another hint to unity in the world.

It was also a source for Divine wisdom that traveled from above via the Menorah. This was the explanation of the prophet Jeremiah to the Greek philosopher, Plato.

There was something that Jews possessed that the nations of the world did not. This was the חכמה אלוקית, Divine wisdom that emanated from the Menorah.

It is the custom in synagogues all over the world to have a “Ner Tamid,” an eternal light to commemorate the Temple Menorah.

This also explains why Moshe Rabbeinu told Aharon that his share was greater than that of the princes of the Tribes. He was charged with lighting the Menorah. His descendants, the Chashmonaim, would rededicate the Temple in the future, and the holiday of Chanukah would be declared. The Menorah is very special and unique.

Priestly Blessing

It is not possible for any Jew to observe all 613 commandments even when the Temple was standing. A case in point is that many Mitzvot apply only to Kohanim.

The Sefer Hachinuch wrote that it is a Mitzva that the Kohein blesses the Jewish people every day of the year. On days when the Mussaf prayer is recited, there is an additional blessing. In Israel, the Kohein blesses 450 times a year.

The reason for this Mitzva is that it is Hashem’s desire, with His great kindness, to bless His people by way of His faithful servants, who serve in His house.

The thoughts of the Kohanim are bound in the service of Hashem. Their souls are connected with fear of the Al-mighty, and in their merit, the blessings bear fruit.

It was Hashem’s decision that rather than bless the people directly, He chose to do this by way of His intermediaries. The שכינה, the Divine Presence, travels through the fingers of the Kohanim as they face their congregation, with their hands spread in sanctity.

This blessing is given as part of the daily service when there is a Minyan. It is said daily in Israel, although Sefardic Jews also bless outside of Israel.

The Kohanim’s blessing consists of asking that G-d will find favor with them, and they will receive great sustenance. They will not be shamed in any way and they will find a sense of peace and well being.

The Birkat Kohanim is a positive Mitzva reserved only for Kohanim, but the rest of the nation are the beneficiaries of these special blessings.

The Nazir

The Torah teaches us the laws related to the Nazir. This refers to an individual who usually takes a vow that lasts thirty days.

During this time, he does not shave or cut his hair, he does not drink wine, and he must not come in contact with the dead.

We are familiar with lifetime Nazirs such as Samson, but the Rabbis say, סתם נזיר לשלושים יום, that the average Nazir was thirty days. Apparently, such an oath was not taken that often. Shimon Hatzaddik, who served as Kohein Hagadol for forty years, once said that he only dealt with a Nazir only once during his entire career.

There is both a positive and negative side attributed to the Nazir. The positive side is reflected in the desire to take a “time out” for reflection and spiritual elevation. This individual is focused on how he can improve himself by not partaking of some of life’s pleasures. If this is his motivation, this separation can prove to be very positive.

The negative side of such a decision might be motivated by a sense of self righteousness. He wants to show just how holy he is by his separating himself and abstinence from partaking from that which is permitted. There is a rabbinical statement that says, קדש עצמך במותר לך, “Sanctify yourself with that which is permitted.

This means that an observant Jew is allowed to partake of all the physical pleasures of the world. He can live in a beautiful house, enjoy delicious food, and fall in love and marry. The goal is to elevate the physical into the spiritual realm.

His home can become a Mikdash Me’at, a small sanctuary. If it is filled with Torah and acts of kindness, it becomes a spiritual home.

The partaking of food is permitted provided that the food is kosher according to the laws of the Torah. The blessings made before and after eating, elevates the act of eating.

When a man and woman fall in love, and they live according to the dictates of the Torah, they might be doing the same act that other couples do. But this relationship is blessed by G-d and it becomes sanctified.

The hope is that the motivation of the Nazir is pure, and that his experience will bring him closer to Hashem. This is supposed to be our motivation as well, in all of our endeavors.

A Level of Trust

The case of the woman suspected of being faithful to her husband, known as “Sotah,” is very perplexing. This woman is claiming her innocence, which can only be proven in a supernatural manner.

She must be escorted to the Beit Hamikdash, where she is humiliated and forced to drink an odd concoction of water, dust from the Temple floor, and the rubbed out ink from the parchment that quoted this specific passage in the Torah

If she is innocent, she will be blessed with a beautiful baby boy. But if she is guilty, she will die in a treacherous manner.

This is the only case in the Torah that was decided by a Divine act. The erasing of Hashem’s name in this concoction, shows the lengths taken to preserve peace in the home, known as Shalom Bayit.

The woman in question brought these troubles upon herself. After she was caught by two witnesses being secluded with another man, she received a stern warning from her husband. If this happens again, the marriage is over, unless she drinks the Sotah waters. She is guilty of acting in an immodest and inappropriate manner.

Nowadays, these laws apply in an indirect manner. If a warning was given by a husband after his wife has been secluded, and she secluded herself again with the same man, the marriage is terminated. There are no Sotah waters to verify the truth. This doubt and suspicions have ruined their relationship.

This is to serve as a warning for all couples to maintain a level of trust and faithfulness towards one another. They must not allow anything to disrupt the sacred bond between them. They must keep the fire burning so that they do not grow apart from one another. The Jewish home is sacred and must be cherished and protected.

No Negative Influences

The Torah gave instructions to send outside of the camp three different individuals who were in a state of impurity.

The one who came in contact with the dead, had to remain outside of one of the camps. The “Zav,” who was stricken with a flow that defiled, remained outside of two camps. And the leper, had to remain outside of all three camps.

The Alshich explained that the reason for this quarantine is that such impurity causes the Shechina, the Divine Presence, to be removed from the camp of Israel.

This is why great care was taken in the Beit Hamikdash to maintain its level of sanctity. The Levites were entrusted with this task of being the “bodyguards” of the Temple.

There is an important lesson to be learned from these laws even though they are no longer applicable today.

The Jewish home is meant to be a “Mikdash Me’atz,” a small sanctuary. It is our task to guard our home and not let in the impurities of the outside world. We try to keep a harmonious atmosphere of love and respect, and fear of G-d. This allows the Divine Presence to enter our homes.

Similarly, we need to send away those negative individuals that might tend to bring us down. Jealous people can be very harmful to us, as well as those who might be obsessed with everything we are doing.

Allowing such people into our lives gets us off course, and we lose our focus on what is truly important.

If we want holiness in our homes and daily interactions, we must follow the instructions from the Torah that are actually timely. We must send away all of the negative forces that are around us, so that the Divine Presence can rest in our Mikdash Me’at.

The Beauty of Torah

The beauty of the Torah is not only the profound wisdom and truth contained in it, but it is also an ongoing set of laws, waiting to be uncovered.

It is extremely important not to minimize the fact that there are actually two Torahs, the Oral and the Written. The majority of the time spent in the desert, was spent on studying the laws.

There was a fairly long period in our history when every Jew knew the Five Books of Moses by heart. The Meam Loez claimed that this lasted until the end of the First Temple period.

When the Torah was originally taught, the entire nation were explained each verse four times; one time from Moshe Rabbeinu, a second time from Aharon, a third time from his sons, and a fourth time from the seventy elders.

The Mitzvot given on Mount Sinai, were given together with their interpretations. For example, the Torah gave instructions to “Place these words as a sign on your arm, and as frontlets between your eyes.” The word “Tefillin” is not found in the text at all. The explanation given back then, was the same as it is today, in making kosher Tefillin.

The Torah gave instructions to “Dwell in a Succah for seven days.” It did not include instructions as to how large it must be, how many walls must it have, and what kind of roof it must have. All of this was learned directly from Moshe Rabbeinu who received it from Hashem.

It is clear that the acceptance of the Oral Torah is tantamount to the denial of the Torah in its entirety.

Shavuot is the holiday where we express our appreciation for having received the gift of the Torah. But if we really want to learn to appreciate this gift, we must study it in depth, to see its wisdom and beauty first hand.

The Oral Law

In order to emphasize the importance of the Oral Law and the teachings of the Rabbis, the following story was told in Masechet Horiyot.

Rav Papa was one of the great Amoraim in Babylonia. In one occasion, Huna, the son of Rabbi Nachman answered a difficult question regarding the Kohein Hagadol.

The question was whether the High Priest could marry a widow after having being stricken with leprosy. Normally, he is forbidden to marry a widow. But in this case, perhaps the situation was different since he would no longer be able to serve as Kohein Hagadol.

When Huna answered this question in a scholarly manner that the prohibition continued even after being disqualified, Rav Papa was ecstatic. When he saw how Huna was so absorbed in finding the truth of Halacha, he immediately offered him his daughter in marriage.

Huna’s love for learning at such great depth, allowed him to get the prize of becoming the son in law of Rav Papa. This shows how much our great scholars cherished the teachings of the Oral Law. We must work at acquiring that same appreciation of the rabbinic teachings. Who knows, perhaps such a commitment will give you a great scholar as your father in law!

Shavuot

Shavuot is the holiday when we celebrate the greatest day in human history. The Revelation on Mount Sinai when all of Israel heard G-d speak was unparalleled in human history.

We acknowledge the giving of the Torah that followed this great event. Moshe Rabbeinu defied human potential when he went up the mountain for forty days and forty nights. He did not eat bread, nor did he drink the water.

It is important to recognize that both the Oral Law and Written Law were given on Sinai.

The Oral Law was unique as it was left to be uncovered by future scholars. If someone were to come up with a “Chiddush,” a new and novel interpretation not said before, he has unlocked some of that Torah that was given at Sinai.

Rav Chaim of Voloshin made this point rather dramatically. He said that he was willing to forego all of his prayers that he ever uttered, in exchange for one new Halacha from the Gemara.

He was explaining that when one is absorbed at uncovering the truths of the Talmud to the extent that he is inspired to reveal a new Halacha, it shows that he has elevated himself to a very high level.

Prayers are generally related to asking for our worldly needs. We would like good health, sustenance, to see our children marry, etc. But the deep study of Talmud, the Oral Law demonstrates that this student has becoming absorbed in something completely spiritual. While he is absorbed in his studies, he manages to close off the material world completely.

He is now connected to the Torah given at Sinai. He is rewarded by revealing something that nobody has revealed until this time.

We often forget the importance of the Oral Law. This is unfortunate because it allows us to minimize the importance of Halacha and how it alone reflects the ultimate truth. Shavuot reminds us of the recognition that both the Oral Law and Written Law were given on that great day at Mount Sinai.

The Tribe of Levi

The Tribe of Levi was counted differently from the other tribes of Israel. They were counted from one month in age rather than twenty years, as was the case with the other tribes.

They numbered 22,000, which was relatively small. The Midrash says that they were not enslaved in Egypt, as they were respected as clergy even in that decadent place.

The tribes who were enslaved multiplied faster. The Torah tells us that the more they were afflicted, the more they multiplied.

Nevertheless, the Levites were singled out for a special role in Temple times, and from the time that the Mishkan was constructed. The Midrash said further that the king’s personal bodyguard deserved to be counted separately from the rest of the army.

Their leadership structure was different from all the other tribes. Their count was related to the special tasks given to the Levite families. They needed to guard the Temple and all of its components. They were also responsible for transporting them during the travels in the desert.

They also encamped surrounding the Mishkan in the desert, in order to protect it. They needed to remain stationed in their positions of protection.

The qualitative distinction between the Leviim and the others was so strong that a non-Levi who assumed the position of the Levi, suffered the death penalty.

This shows the special sanctity acquired by the Levites. This was all spelled out in the Torah because of the unique role they played.

Someone once said that the emblem written on Los Angeles police cars, summed up the role of the Levi. They were “to protect and to serve.”

600,000

The Book of Bamidbar begins with the command to count the Jewish males from the age of twenty to sixty. The purpose of the counting was to bring the Shechina, the Divine Presence, into the Mishkan.

The total was 603,550, where the number, 600,000 was significant in constituting the nation of Israel.

There are two historical “coincidences” connected with the number 600,000 and the number, 1948. The Jewish population of Israel was 600,000 when Israel was declared a state in 1948.

If we do a simple calculation of adding up the generations from Adam to Noach, and Noach to Abraham, we find that twenty generations will have passed. This makes Abraham’s birth taking place 1948 years after creation.

Abraham was the first Jew and is the father of the Jewish people. The State of Israel reflected a rebirth of the Jewish people, as we returned to our ancestral homeland.

What is even more remarkable is comparing the growth of the Jewish people in Egypt and today. In Egypt, we began as a family-nation of seventy, that swelled to 603,550 after 210 years.

The 600,000 that were here in 1948 have grown in seventy eight years to 7.7 million Jews!

This is just another example of outward miracles that we are witnessing right before our eyes. The Shechina was brought into the Mishkan with the presence of 600,000 Jews. The Shechina that helped us through our long and bitter exile, resides again in Israel with the return of our people from the four corners of the earth.

Jerusalem-A United City

King David in his Book of Psalms, describes Jerusalem as עיר שחברה לה יחדיו, “a city that is united together.” It is the only city that was not divided among the tribes.

Some say that the area of the Temple Mount, reflected the border between the Tribe of Benjamin and Yehuda. The border was right in the center of the Temple area. The holier section past the Gate of Nikanor, belonged to Benjamin. The other half belonged to Yehuda, but the remainder of the city belonged to everyone.

This is reflected by the word שחברה, that has the connotation of Chaver, as in friendship, and מחובר, indicating unity.

This is the role the city of Jerusalem is meant to play. It is a city of warmth and friendship, where all are welcome. And it is also meant to be the city of unity, where people come together and feel a special bond.

When the temple of Solomon stood, people from all over the world came to see it in all of its splendor. There were even peace offerings that were permitted to be offered by non-Jews.

It was a place of unity in ancient times and continues to be a place of unity and friendship in modern times.

When the Old City was liberated in 1967, and the Kotel was in our hands, the Chief Rabbi of the army, Rav Shlomo Goren, was concerned that Jews should not take this miracle for granted.

We can once again caress the precious stones of the Kotel, and wash it with our tears of prayers.

In another era, people could only dream of praying at this holy site. Today it is available for all Jews. We are living in remarkable times. Yom Yerushalayim gives us the opportunity to pause and reflect and give thanks for the wonderful gift of the Kotel and Jerusalem.

Yom Yerushalayim

Yom Yerushalayim is the newest holiday in the Jewish calendar. We celebrate the great victory of the Six Day War, when the entire city was back in Jewish hands. After nearly 2000 years, the Kotel was again available to receive our prayers.

The name, “Yerushalayim” was created by way of a joint effort between Shem, the son of Noach, and Avraham Avinu.

The Torah tells us that Shem called the place, “Shalem,” which means both “complete,” and “peace.” When Avraham came to sacrifice his beloved son, Yitzchak, he called the place “Hashem Yir’eh,” meaning, “G-d will see.” It also means to be in awe.

The combination of the two words, יראה and שלם, gives us the name, “Yerushalayim.” It reflects the idea of “seeing” in a complete and peaceful manner.

During our exile, we only saw Jerusalem in our prayers. We are fortunate enough today to be able to come to this holy city and feel its magic. There is a unique feeling of awe and peacefulness that permeates this place.

There is no other place on earth that equals it in sanctity. Many people have described their first visit to Jerusalem, when they broke down in tears when they saw the completeness of this part of the world, and how awesome it is. How fortunate are we to celebrate Yom Yerushalayim.

Great Promises

Twice a year, the Torah gives us the תוכחה, or rebuke. The first comes before Shavuot, and the second one before Rosh Hashanah. It is a very stern warning of what will befall the Jewish people if they abandon the teachings of the Torah.

In each instance, “the rebuke” is preceded by all of the blessings that Hashem is willing to shower upon us for strictly observing the Mitzvot.

“There will be peace in the land. You will go to sleep without fears. There will be no swords or wild beasts in the land. You will pursue your enemies and they will fall by the sword. I will multiply you and you will have plenty. And I will keep My covenant with you.”

These sound like pretty remarkable promises that we will be granted if we only listen to the voice of Hashem. It sounds simple and it really is. All of the good things in life are available to us if we would only open our eyes and see them.

Nothing good will come from chasing rainbows and adopting lifestyles that are far away from Jewish tradition. Sometimes we learn things the hard way. Our history is testimony enough that all of the words of the Torah are true.

Empires rise and fall, and the world goes through all kinds of radical changes. When all is said and done, all we need to do is “walk humbly with Hashem,” and we will be worthy of all of the blessings mentioned. Heed the warning and learn from history. Greatness awaits our people with Hashem’s help.

Challenge of Being Wealthy

The Alshich makes an interesting comment about wealth and poverty. He wrote that it is a much greater challenge to be wealthy rather than to be poor.

The Prophet Yechezkel prophesied about the time when Jews returned to the land in the future. He spoke of all of the wonderful things that will happen at that time. There will be peace and a strong connection to Hashem. And one of the greatest benefits is that there will no longer be חרפת הרעב, the shameful mess of hunger.

It is clear that the poor man is constantly humiliated by his horrible plight. His children go to sleep hungry, and he is unable to give his wife her basic needs. He is anything but arrogant. He hopes for better days.

The wealthy man is challenged with remembering to remain humble at all times. He is to be aware that what he achieved was a gift, and nothing that he has is deserved.

He has a responsibility to share his wealth with those who are less fortunate than him. He is to give generously and find a way to say words of encouragement to the poor people that come to his door.

Rabbi Wein once mentioned that when he lived in Moncey, New York, he was visited by no less than twenty different people asking for charity on a Sunday afternoon. He said that the twenty-first knock on the door, posed a great challenge for him. He was losing his patience after being interrupted so many times. This was a test for him to remain calm, kind, and generous.

King Solomon once said that he wished not too be too wealthy or too poor because of the challenges posed by each one. He preferred to be somewhere in the middle.

Pirkei Avot tells us that the wealthy man is the one who is happy with his lot in life. We are to be aware of these tests that come our way and create for ourselves reminders of how fortunate we are. We must never look down on those less fortunate than we are.

A very wealthy friend of mine often repeats the same story of how he began and struggled a great deal. This helps him stay humble and fulfill the difficult challenge of handling his wealth. Being aware of human nature and its pitfalls, and studying the teachings of our sages, will help us meet the challenge of wealth as well as other challenges that come our way.

Securely In Your Land

It is interesting to note that both in Parshat Behar and in Parshat Bechkotai, we have the verse, וישבתם לבטח בארצכם, “And you shall live securely in your land.”

The comments of the Rabbis on these verses, is that “In your land, you will live securely, and not outside the land.”

In light of what Israeli citizens have gone through since October the seventh, this is an amazing statement. How many countries are there in the world, where rockets are flying aimed at civilians? It has certainly not been easy having to run into shelters and sealed rooms. Yet, if you ask most Israelis where they feel the most safe, they will say that it is Israel.

This is truly remarkable. Perhaps it is a subconscious acknowledgement that we believe Hashem’s promise, that this is the only place on earth where a Jew can feel safe and protected. This is because this is the only home for the Jew.

This is not logical by any means. Those living in the land understand that this part of our Jewish destiny. We need to be here so that we can continue to survive as a nation. We are the anchor for Am Yisrael.

There is a different challenge than that of the exile. It was a different struggle of survival when we didn’t have Israel. Jews needed to hold onto the Torah and traditions and not waver.

Today is different as we see Israel playing its role among the nations. We are emerging as a superpower not of might, but of values. We are able to fulfill our destiny of teaching that which is sacred and pure. We are here because we need to be here. We don’t want to live anywhere else because we know in our hearts that this is where Hashem wants us to be. We truly understand that we can live securely in our land, but not outside of it.

Fraud

It is fitting that the laws that follow the Sabbatical and Jubilee years, deal with the subject of אונאה. In spoken Hebrew, this is the word used for “fraud.” The Torah uses it as a form of mistreatment of another Jew.

There are two categories of אונאה. One deals with money matters and one deals with words. The wording of the Torah both times is, “לא תונו,״ do not mistreat.

In money matters, there are strict rules involving transactions. Upon selling food items that are staples, one is permitted to take a profit of no more than a sixth above the going rate. If it is discovered that there was overcharging, the deal can be canceled, and the money is returned to the purchaser.

Real estate deals are different because certain properties might have a great deal of value to one individual. He might be willing to pay well above the market price because of its value to him. The Halacha is, אין אונאה בקרקעות, there is no overcharging on land acquisitions.

The אונאה with words, is a warning not to put people down verbally. The classic examples are reminding a convert of his non-Jewish heritage. Or, reminding the Baal Teshuva, newly religious of his past, when he violated Shabbat and ate non-kosher food.

These laws are found at the end of the Book of Vayikra. Most Yeshiva students never study these Parshas during their education. It is very disappointing that they miss out learning the laws that teach kindness and compassion. It would also show how one is supposed to conduct himself in his dealings with his fellow men. The Torah includes everything. We only need to study it.

Starting Over

The Torah teaches us about the laws of the “Yovel,” the jubilee year that takes place every fifty years. The verse related to Yovel, appears on the Liberty Bell in Philadelphia. “And you shall proclaim liberty throughout the land, to all the inhabitants thereof.”

This marked the culmination of seven Shmitta cycles. Hebrew slaves were freed during this year, and land that was purchased was returned to their original tribal owner.

Rabbi Berel Wein spoke of these laws as an indication of the beauty and compassion reflected in the Torah. There were mechanisms created so that a Jew who had fallen on hard times, would be able to gain a new start.

If he was forced to take loans that had accumulated to large amounts, they become forgiven on the Sabbatical year. If he was forced to sell ancestral land, it was returned in the Yovel.

Even the option of becoming a Hebrew slave was available for someone who simply could not pay his bills. His Jewish master was taught to be compassionate and not overwork him, beyond what was reasonable. It was another effort to help an impoverished Jew get back on his feet.

If it became known that this poor man sold himself to a non-Jew, his family was called upon to redeem him as soon as possible. They needed to save him from humiliation, and the possibility that he would not be treated so well by his master.

The laws of Shmitta and Yovel, in particular, were really meant to “proclaim liberty.” They were designed to give a man his dignity, and the ability to pick himself up with new resolve that things will now work out for him.

The Sabbatical Year

The Mitzva of “Shmitta,” the Sabbatical year, was chosen as the example of a law given on Mount Sinai. These laws are similar to those of Shabbat, that were mentioned in the Ten Commandments.

The Alshich pointed out this similarity in two ways. Just like we need rest one day a week to rejuvenate ourselves, the land needs a year of rest so that the soil can be rejuvenated.

Just like we take the day off on Shabbat to acknowledge that G-d is the Creator of the universe, the land being left fallow during Shmitta, acknowledges that the land belongs to Hashem.

This particular law is a demonstration of faith that all of our needs will be provided, even when we are not actively working the ground.

The laws of Shmitta point out to us that our real test of faith is in our wallet. The Chazon Ish mentioned that there could be people who boast of their deep faith in G-d. But when it comes to money matters, when their faith is tested, they are unable to put that trust into practice.

It is not easy to make the transition between the theoretical to the practical, but learning the laws of Shmitta, guides us into putting our faith in G-d. We must believe the promises of the Torah. If we act as we should, we will receive Divine protection.

Money Matters and Halacha

The Chazon Ish pointed out a very serious problem connected with the attitude towards money matters.

He wrote that when someone is embroiled in a financial dispute with another individual, his first concern should be to make sure that he conducts himself according to Halacha. He believed that the pressure involved with the possibility of losing money, and the feeling of being cheated, will make the emotions run wild.

Ideally, he should turn to the Halacha for guidance as to how he should handle his situation. However, the reality is that this is not how even the observant Jew will conduct himself.

There must be a change in our educational system. We should be teaching our children from a young age the importance of honesty in money matters. Examples could be taken from our sages. King Solomon once said that he would sacrifice all of his wealth rather than be involved in any falsehood. The Talmud emphasized that we will be asked when we leave this world if we dealt honestly with our fellow man.

One must be reminded that he must not earn any sum of money in a deceitful manner. He will not see any blessing from such money. “Honesty at all costs,” must be the mantra repeated over and over again.

The test of how much faith a person has, is in his wallet. Being religious, involves spending money on Mitzvot generously. The new mindset must be the belief that Halacha is truth and is our guide in all matters, including money matters.

Authority of the Rabbis

There is a concept in Halacha that says, בית דין של מטה גוזר, בית דין של מעלה מקיים, “When the earthly court decrees, the Heavenly court fulfills.”

Specifically, this is mentioned in establishing the Jewish calendar. The Sanhedrin had the authority to decide if there would be an extra month of Adar. As Rabbi Tendler put it, “They will decide if we are eating Matza on the fifteenth, or Hamantaschen.”

This is more than just giving authority to the Rabbis to decide matters of Jewish Law. Their decisions fall under the general category of the תורה שבעל פה, the Oral Law given at Sinai.

This was the point made by the Chazon Ish. Even if one has perfected his character traits to the highest level, he might still be lacking an understanding and appreciation that the Halacha represents the highest level of truth in the world.

The Halacha originates with Hashem. The authority He has given to the Rabbis to decide matters of Jewish Law, makes these laws as if they came directly from Him. They are perfect and reflect truth and justice.

This is the ideal state we are supposed to accept. Admittedly, there are many who interpret the law in such an unappealing way, that it makes it difficult to appreciate the beauty and Divine aspect of these laws.

Somewhere along our long and bitter exile, the approach to Halacha was compromised. We must find teachers that will help get things back on track, so that all doubts related to the validity of Halacha will be eliminated. We will have no problem accepting that earthly, rabbinic decrees, are validated in Heaven.