Laws That Must Be Observed In Jerusalem

The Sefer Hachinuch explains why there are several laws in the Torah where the law is fulfilled only in Jerusalem.

This includes Maaser Sheini, that comes from one’s produce and is taken on the first, second, fourth, and fifth year of the Shmitta cycle. It must be consumed in Jerusalem, and if redeemed, the money is spent in Jerusalem.

Every year, one must bring “Maser Beheima,” where one tenth of his his newborn animals are brought to Jerusalem where they are slaughtered. Their blood and fats are offered on the altar, and the remainder may be eaten by its owner in Jerusalem.

The “Neta Revai,” the growth of fruits in the fourth year, must be brought to Jerusalem and consumed there. This is the year that follows the three year waiting period of “Orlah,” where fruit grown during these years is forbidden.

These three laws were designed to create a special connection with the holiest city in Israel. One is forced to go there to fulfill these three Mitzvot. If he doesn’t go, he will suffer a significant law.

The Sefer Hachinuch continues to explain that one’s physical presence in Jerusalem, has to affect him spiritually. He is in a place where there is a great deal of Torah studied. It was the seat of the Sanhedrin, the highest judicial body in the land.

HaShem, in His great wisdom, made these laws to elevate the Jew from being sunk into materialism.

If one wished to send his son in his place, to fulfill these Mitzvot, it was allowed. Perhaps the son will be so moved by the holiness of the place, that he will decide to remain for a while, and immerse himself in Torah study.

It is clear that every Jew remain close to his roots. One’s physical distance from Jerusalem, has its consequences, and he is likely to become distant from his own Jewish roots.

The Torah took this into account when it gave us laws that could only be observed in Jerusalem.

Ritual Slaughtering

It is interesting to note that the word, “Shechita” that refers to ritual slaughtering, is not found in the Torah. Instead, the word, “Zevicha,” is used.

The laws of slaughtering are taught in a vague manner. The exact wording of the Torah is, וזבחת כאשר צויותיך, “And you shall slaughter as I have commanded you.”

We are not told exactly when we received the details of these laws. The reference is to Mount Sinai where the Oral Law was given.

This is a perfect example of showing how the Written and Oral Law work together. We are made aware that ritual slaughtering is necessary in order to be able to eat meat. The details of the law were given to Moshe Rabbeinu on Sinai.

He taught us the specific rules of Shechita. We learned where exactly on the neck of the animal needed to be cut. The knife had to be smooth and sharp with no nicks. The majority of the trachea and esophagus needed to be severed.

It was necessary that the slaughtering be done with swift smooth motions. It was forbidden to pause in the the middle of the act of Shechita.

The Alshich added that the animal itself has reached its highest potential if it was chosen to be offered as a sacrifice.

The eating of meat had strict details connected with it. Aside from the proper slaughtering, we were not permitted to eat blood. The blood was described as the life force in humans and animals. Therefore, after slaughtering, the soaking, salting, and rinsing process was necessary to remove the blood remaining in the organs of the animal.

All of these details came from the Oral Law on Mount Sinai, as both the revealed and hidden laws were given.

We must never minimize the importance of the teachings of the Rabbis. They have the authority to teach and transmit the Oral Law of Mount Sinai.

Bamot

The Torah refers to the necessity of having one central place of worship for the Jewish people. It was intended to be at the Beit Hamikdash in Jerusalem.

The two Temples lasted 410 and 420 years respectively. We also know that during the 480 years from the exodus to the first Temple of King Solomon, the Mishkan stood in Shilo for 369 of those years. The Mishkan also stood in Nov, Givon, and Gilgal for some of those years.

When the Torah warns that each man shall not do “what is righteous and good in his own eyes,” it is referring to the prohibition of offering “Bamot,” which were private altars that one might construct in his own home. This is referred to איסור במות.

There was a brief period of time when there was no Mishkan or Beit Hamikdash standing, and there was a “Heter Bamot,” where it was permitted to make a private altar, and offer Shelamim, the “peace offering” on it. This was only a temporary situation that allowed individuals to continue worshipping Hashem, without a central location.

We learn from all of this the importance of Jewish Unity. It is not good when there are so many splinter groups. Similarly, there should be one central body that gives Kashrut supervision. It was intended that this responsibility be given to the chief rabbinate.

This point needs emphasis as we enter the unpleasant period of Israeli elections. We will be witness to politicians bashing the other parties, rather than simply speaking of their own merits, and why they deserve our vote.

It has been seen over and over again, the power of the Jewish people when they are unified. The rules regarding Bamot, and a central place of worship drives home this point.

Rules of Observance

The Alshich drew certain conclusions based on the ceremony that took place on Mount Gerizim and Mount Eival. The blessings and the curses were spelled out at this impressive ceremony.

As a result, the Alshich listed five rules that every Jew must know in connection with serving Hashem. They will help the individual remain focused on the importance of becoming a true servant of Hashem.

First, he must be aware that G-d is involved on a personal level with every human being. He genuinely cares about us and one should not see himself as insignificant.

The second rule emphasizes the realization we should have, that every Mitzva we observe actually enhances our personality. It affects us in a positive way.

Thirdly, we should put all of our energy towards serving G-d. It is a worthwhile pursuit that brings great reward.

The fourth rule is that we must never disregard Hashem’s admonitions. The warnings found in the Torah are real. Reward and punishment is a foundation of the Torah. We should not take these admonitions lightly.

And the final rule of the Alshich is that we must never detest the yoke of the commandments. It is a blessing to be able to fulfill the Mitzvot of the Torah. We must never feel that the non-observant have it easier.

These five rules are very helpful in showing us how worthwhile it is to live a life that adheres to our ancient tradition. They recognize that it’s not easy to be observant. But it is the major pursuit that bears the most fruit. This was the lesson at Mount Gerizim and Mount Eival, and it is the lesson that was crystallized by the Alshich.

Rules of Observance

The Alshich drew certain conclusions based on the ceremony that took place on Mount Gerizim and Mount Eival. The blessings and the curses were spelled out at this impressive ceremony.

As a result, the Alshich listed five rules that every Jew must know in connection with serving Hashem. They will help the individual remain focused on the importance of becoming a true servant of Hashem.

First, he must be aware that G-d is involved on a personal level with every human being. He genuinely cares about us and one should not see himself as insignificant.

The second rule emphasizes the realization we should have, that every Mitzva we observe actually enhances our personality. It affects us in a positive way.

Thirdly, we should put all of our energy towards serving G-d. It is a worthwhile pursuit that brings great reward.

The fourth rule is that we must never disregard Hashem’s admonitions. The warnings found in the Torah are real. Reward and punishment is a foundation of the Torah. We should not take these admonitions lightly.

And the final rule of the Alshich is that we must never detest the yoke of the commandments. It is a blessing to be able to fulfill the Mitzvot of the Torah. We must never feel that the non-observant have it easier.

These five rules are very helpful in showing us how worthwhile it is to live a life that adheres to our ancient tradition. They recognize that it’s not easy to be observant. But it is the major pursuit that bears the most fruit. This was the lesson at Mount Gerizim and Mount Eival, and it is the lesson that was crystallized by the Alshich.

A Special Land

The Torah reminds us of the special place that the Land of Israel is for the Jewish people. It is a beautiful land that provides all of our physical and spiritual needs.

It is a land where G-d, Himself, sees it as a place of His manifestation. It is the chosen land designated for His chosen people.

There is an inherent connection to the land, in the soul of each and every Jew. For some, this connection is hidden, while for others, the attachment is very deep and apparent.

We must not forget that G-d’s original purpose was that all of the Jewish people dwell in this chosen land. The special bond between Hashem and His people could only be felt in Eretz Yisrael.

We must also remember the numerous warnings in the Torah, that if we stray from the observance of the Mitzvot, we will be banished from the land, and scattered all over the world. This is the curse of the Exile, that we have endured for nearly two thousand years.

Through Hashem’s kindness, He decided that it was time for this Galut, exile, to end. He has gathered us from the four corners of the earth, to once again thrive in the land.

Eretz Yisrael, the Torah of Israel, and the people of Israel, were meant to bond as one. The appreciation and yearning to live in this land, will solidify this bond. Israel, the Torah and its people are all special. We must cherish all three.

The Three Paragraphs of Shema

The three paragraphs of the Shema prayer, each have their own message. Collectively, they make up one of the most important prayers of the Siddur.

The first paragraph speaks primarily about the Oneness and uniqueness of Hashem. We accept that there is none like Him, and his holiness is not like any other being in the universe.

The second paragraph, והיה אם שמוע, emphasizes the acceptance of עול מלכות שמים, the yoke of the kingdom of Heaven. After acknowledging the awesomeness of our Creator, we accept the obligation placed upon us, to fulfill all that is demanded of us.

This includes the necessity to observe both the Written and Oral Law, and it means that we will similarly observe the commandments that we don’t understand and do not seem logical to us.

It is for the latter type of Mitzvot that we receive the greatest reward. The only reason why we choose to observe these commandments, is because we accept upon us, the yoke of Heaven.

The third paragraph speaks of the Mitzva of Tzitzit. Wearing a four cornered garment with fringes, serves as a constant reminder of our obligation as Jews. It also reminds us to remember that G-d took us out of Egypt. When we began as a nation, Hashem showed that He existed, and revealed Himself in an outward fashion.

We can see why the messages of each paragraph of Shema, make it such an important and special prayer.

Success Is From Hashem

A theme of Moshe Rabbeinu’s final rebuke was a warning not to forsake Hashem when one was blessed with abundance.

A further point he made is that it is absolutely forbidden for a person to attribute his success and wealth to himself and his own brilliance.

Moshe warned that this is the very point that will lead a person to his own self destruction. Arrogance and denying Hashem, are the ingredients that will cause a person to fall.

The Orchot Tzaddikim takes this a step further by saying that any money that comes into our hands, is all coming from Hashem. This even includes gifts from parents to their children. The parents are acting as G-d’s messenger, and we must not take anything for granted.

The key to happiness is the recognition that nobody owes us anything. There is no such thing as entitlement. If we see all that we possess as a gift, we will feel humbled by the abundant kindness that was shown to us.

We will be content with our lot in life and not be jealous of others.

Moshe understood human nature and how easy it is for someone to take himself too seriously.

He should appreciate his G-d given abilities that have allowed him to succeed. But, ultimately, he must recognize that all success comes exclusively from Hashem.

Success Is From Hashem

A theme of Moshe Rabbeinu’s final rebuke was a warning not to forsake Hashem when one was blessed with abundance.

A further point he made is that it is absolutely forbidden for a person to attribute his success and wealth to himself and his own brilliance.

Moshe warned that this is the very point that will lead a person to his own self destruction. Arrogance and denying Hashem, are the ingredients that will cause a person to fall.

The Orchot Tzaddikim takes this a step further by saying that any money that comes into our hands, is all coming from Hashem. This even includes gifts from parents to their children. The parents are acting as G-d’s messenger, and we must not take anything for granted.

The key to happiness is the recognition that nobody owes us anything. There is no such thing as entitlement. If we see all that we possess as a gift, we will feel humbled by the abundant kindness that was shown to us.

We will be content with our lot in life and not be jealous of others.

Moshe understood human nature and how easy it is for someone to take himself too seriously.

He should appreciate his G-d given abilities that have allowed him to succeed. But, ultimately, he must recognize that all success comes exclusively from Hashem.

Passing Tests

In Moshe’s final address, he reminds the long forty year journey that they took in the desert. He tells them that the reason for this long journey was למען ענותך לנסותך, “in order to afflict you and to test you.”

The test was meant to determine if they will accept the observance of the commandments or not. They were afflicted in that they had no food and were hungry, but Hashem took care of their needs by feeding them the Manna, and by protecting them.

We have here the idea that life is filled with tests. We go through many difficulties in the course of a lifetime. It primarily focuses on our health and in our ability to sustain ourselves. It also involves dealing with difficult individuals who might wish to harm us.

On a national level, we are also confronted with enemies from within and from without. We must learn to overcome the various challenges and pass the tests placed before us.

The Rabbis addressed the subject of tests and made a few interesting points. Hashem only tests the individuals that he loves, because these tests are meant to bring these individuals closer to Him.

He only presents tests that He knows the individual can handle, despite the difficulty. They are to be viewed as יסורין של אהבה, “sufferings of love.”

Sometimes we don’t learn our lessons the easy way. It is only after we go through a very serious issue, where we wake up and learn to appreciate what we have, and get our priorities.

The Rabbis of the Talmud said clearly that they would have preferred not to have to go through suffering. But they also understood, based on Moshe’s instructions, that such tests were ultimately good and strengthening. We should pray that we avoid being confronted with such “Yisurim,” but if they come, we will confront the challenge with faith and dignity.

No Fear

Moshe Rabbeinu made a great effort to help keep the Jewish people focused on their special reality.

He spoke of the time when they will be asked to conquer nations that were greater and far more numerous than them. He tells the nation that they must not be afraid, for they have the power to overcome their enemies, simply by trusting in G-d. They must remember the great signs and wonders that they witnessed in Egypt.

No nation is capable of overcoming the power and might of the G-d of Israel. If they remember this, there is no reason for fear at all.

The Alshich wrote that fear is an emotion of progressing considerations. One brings upon himself a sense of hopelessness and inadequacy. He feels outnumbered and overwhelmed by the threats of foreign nations. One must not allow himself to give in to such fears.

It might be an indication that he has become disconnected from his faith in Hashem’s abilities. If he would only take a step back and realize how Hashem has never forsaken us, he will no longer be afraid.

The reality of the Jewish people is that in every generation, there will be enemies wishing to destroy us. This is our unique challenge as a people. But we must never be afraid. HaShem will always be there to protect us. We must never be afraid.

Reward In This World

There is a well known concept that the real reward for the righteous is in the next world. One is not supposed to observe the Mitzvot because of the reward, but he is supposed to do everything for the sake of Heaven.

The Alshich points out that while this is true in theory, in practice, this is not necessarily the case. He contends that the very observance of a commandment, brings a person a certain sense of joy and accomplishment. This is even more true when one had to struggle in his fulfillment of the word of Hashem.

The Rabbis say, שכר מצוה מצוה, the reward for a Mitzva, is the Mitzva itself. We feel good when we know we made an extra effort to bring another person joy. We are happy in knowing that we made a difference in someone’s life by easing their pain, and helping them in time of need.

One can even ask a child how he felt, when he tried extra hard to please his parents, or help a friend. Ask him how he felt when he knows that he overcame his own needs for the sake of others. He will tell you that it really did feel good.

This good feeling is a reflection of the reward that a person gets even in this world, for sincerely and diligently fulfilling the commandments.

It’s true that the greater reward awaits us in the next world, but the immediate reward in this world, is something that gives us great satisfaction and contentment.

Reward In This World

There is a well known concept that the real reward for the righteous is in the next world. One is not supposed to observe the Mitzvot because of the reward, but he is supposed to do everything for the sake of Heaven.

The Alshich points out that while this is true in theory, in practice, this is not necessarily the case. He contends that the very observance of a commandment, brings a person a certain sense of joy and accomplishment. This is even more true when one had to struggle in his fulfillment of the word of Hashem.

The Rabbis say, שכר מצוה מצוה, the reward for a Mitzva, is the Mitzva itself. We feel good when we know we made an extra effort to bring another person joy. We are happy in knowing that we made a difference in someone’s life by easing their pain, and helping them in time of need.

One can even ask a child how he felt, when he tried extra hard to please his parents, or help a friend. Ask him how he felt when he knows that he overcame his own needs for the sake of others. He will tell you that it really did feel good.

This good feeling is a reflection of the reward that a person gets even in this world, for sincerely and diligently fulfilling the commandments.

It’s true that the greater reward awaits us in the next world, but the immediate reward in this world, is something that gives us great satisfaction and contentment.

Matrilineal Descent

There is a very difficult verse that requires explanation based on the Talmud in Kiddushin. “When your son will be removed from Me, and he will worship foreign gods, My anger will be kindled against you, and you will be destroyed quickly.”

The previous verse warns against intermarriage where you shall not give your daughter to his son, nor shall you take his daughter for your son.

What is interesting to note is that this verse (Deuteronomy 7:4) speaks of “your son” being removed from Hashem.

The surprising explanation of the Talmud is that this verse is directed towards the grandfather of this son. He is removed from Hashem because his father is not Jewish, but only his mother is. This teaches that if someone has a Jewish mother, he is still a Jew, (your son.) This implies that if the mother was not Jewish, it is her son and not your son.

Nevertheless, Hashem is not pleased with the grandfather who did not prevent his daughter from intermarrying. The result is going to be that it will be difficult to keep this young man in the fold.

The influence of his non-Jewish father might be too great to bring him back.

This verse is very timely to our state of affairs. But it is the source in the Torah for matrilineal descent. A child is Jewish, only if his mother is Jewish.

Sixth Remembrance

There is a custom to recite the six remembrances at the end of the Shacharit every morning. We are to remember the exodus from Egypt, and remember Amalek, and remember our rebelliousness towards Hashem in the desert. We are to remember the Sabbath day and keep it holy, and we are to remember what Hashem did to Miriam for speaking against her brother, Moshe.

The sixth remembrance might be the most important of all. We must never forget the day when we all stood at Mount Sinai, and we heard G-d speak. This revelation was the foundation of Judaism.

There was never a day like it in all of human history. Every Jew, heard the voice of G-d, as He uttered the first two of the Ten Commandments.

The Oral Law and Written Law were given on that day, and there was no doubt as to what they were witnessing. All of the Jewish people were elevated to an extremely high spiritual level. They were like Adam before the sin. Had it not been for the sin of the Golden Calf, death would have been abolished forever.

This remembrance should be on our minds as each day begins. It will help give us perspective as to what is truly important and what is not. No religion can make the claim of the Jewish people.

When we began as a nation, every Jew was spoken to, individually. Remembering Sinai, will help us eliminate the doubts that might plague us. The Torah is true, and Moshe’s teachings are true.

There probably is no better way to start the day, except to remember the six remembrances. We will not lose our focus on who we are as Jews, and why we were placed in this world.

Unhappy Critics of Judaism

Moshe Rabbeinu tells the people a word of advice that is the verse recited after calling up the Kohein to recite his blessings upon reading the Torah. ואתם נדבקים בה׳ אלוקיכם חיים כולכם היום, “And those who cleave to Hashem, your G-d, are alive today.”

The idea here is that those who choose to stay close to Hashem, by observing His commandments, are alive, and have a reason for living. They know they have a destiny to fulfill, and achieve great satisfaction, peace of mind, and joy, as they succeed in diligently living the life dictated by the Torah.

Clearly, everyone is seeking to live their lives in a manner in which they feel good about themselves. They learn to rise above their worries and anxieties, and are grateful for their lot in life.

Those that tend to find fault with the way Judaism is observed today, are not likely to be led to a place of inner peace. Their negative experience with religion, and their disappointment with those who have perverted it, makes them feel that they have no place in the traditional world.

They allow themselves to make their own adjustments to religious practices, and they remain outside the mainstream.

Such decisions are far too common, and they are understandable. The sad result of such decisions, is that it creates bitterness and anger when the shortcomings of religious practice are the main emphasis. And the saddest part of all, is that it does not lead to happiness and peace of mind.

“,Judaism is perfect and those who practice it, are not,” should be the correct outlook. When one delves into the beauty of our religion, by devoting many hours towards the intense study of Torah, and his life is filled with acts of kindness, he will find real fulfillment. He is connected to truth.

This was what Moshe was telling the people. If you really want to live and feel alive and vibrant, the secret is to cleave to G-d. This is the essence of man that will bring him the joy and peace of mind that he seeks.

No Adding or Subtracting

The Alshich makes an interesting observation in connection with the wording of a specific Halacha in the Torah.

There is a commandment not to add or subtract from the laws of the Torah. For example, one may not place five sections in the Tefillin or add the number of Tzitzit.

Adjacent to this ruling, the terrible sin of Baal Peor is mentioned. Any man who followed the idol worship of Peor, was destroyed.

The Alshich sees this as an example of what happens when one believes he is able to add or subtract. This will open the person up for rationalizations and justifications for doing things that are clearly wrong. Certainly, this form of idol worship was rationalized as being so outrageous that there was no harm in practicing it.

There is a reason that the Rabbis were so careful to give clearly defined limits in the flexibility allowed in the observance of Torah laws.

When one bends too much, the system breaks to the point of no return. The Rabbis successfully saw it as their duty, to place safeguards around the Torah. This has been the secret to our survival of being without a Temple for 1,958 years. We must not add or subtract from the Torah. If we do, it could lead to dire consequences .

No Adding or Subtracting

The Alshich makes an interesting observation in connection with the wording of a specific Halacha in the Torah.

There is a commandment not to add or subtract from the laws of the Torah. For example, one may not place five sections in the Tefillin or add the number of Tzitzit.

Adjacent to this ruling, the terrible sin of Baal Peor is mentioned. Any man who followed the idol worship of Peor, was destroyed.

The Alshich sees this as an example of what happens when one believes he is able to add or subtract. This will open the person up for rationalizations and justifications for doing things that are clearly wrong. Certainly, this form of idol worship was rationalized as being so outrageous that there was no harm in practicing it.

There is a reason that the Rabbis were so careful to give clearly defined limits in the flexibility allowed in the observance of Torah laws.

When one bends too much, the system breaks to the point of no return. The Rabbis successfully saw it as their duty, to place safeguards around the Torah. This has been the secret to our survival of being without a Temple for 1,958 years. We must not add or subtract from the Torah. If we do, it could lead to dire consequences .

Longing For Israel

Parshat Va’etchanan begins with Moshe Rabbeinu recounting his plea to Hashem to be able to enter Eretz Yisrael. It was clear that this was his one great desire.

His request was denied and he was buried just outside of Israel on Mount Nevo. He understood that there was something special about this land. His final wish was to travel the length and breadth of the country just as Abraham, Isaac, and Jacob did. He wanted to breathe the holy air of the holy land. This was a deep yearning of his soul.

Rabbi Berel Wein once said that the Jews of Europe would have crawled across the continent for the ability to get to Israel for even one moment.

We are to recognize that this same yearning is embedded in the soul of every Jew. This yearning is revealed according to the level of one’s spirituality.

It is also important to note that it is not natural for G-d’s chosen people to be living outside of His chosen land. The Galut, the Exile, is a curse we received for forsaking the Torah. All of our suffering as a people came about while we were in exile.

We are to pay close attention to the longings of our great leaders. If Moshe Rabbeinu’s final desire was to enter Israel, this should be our desire as well. We are to trust that incredible benefits and joy will come to those that do the right thing and come to Israel.

Recently, I spoke to a woman who was well into her eighties about her Aliya seven years ago. She said that she felt she was on an extended vacation. Moshe Rabbeinu did not merit being able to enjoy his extended vacation. But an extended vacation awaits all who will only hop on a plane and partake of the beauty and specialness of our very special homeland.

Lessons of Tisha B’Av

The Torah reading for Tisha B’Av comes from Parshat Va’etchanan. It speaks of the time when we will be living peacefully in the land for an extended period of time. It is described as a time when you will be, “Old in the land.”

There is a warning here to stay away from complacency. There is a natural tendency of forgetting the source for the good life we are living. When things are going well, and we are living on a high standard, we might forget that it is Hashem who is providing us with all of our needs.

We must not become haughty and attribute our success to the work of our hands. We must never forget that success also comes from Hashem.

This is a lesson in Jewish History. We have seen this scenario play itself out on numerous occasions. The Rabbis pointed out אין אדם מורד בהקב״ה אלא מתוך שביעה, that man only rebels against Hashem, when he is filled up.”

Arrogance and haughtiness is never tolerated by Hashem. He wants to give us of His שפע, abundance. He only asks that we create within ourselves a type of vessel, to receive His abundance. When the vessel is full of our feelings of grandeur, there is no room in the vessel to receive this abundance.

This was the reading chosen for Tisha B’Av. It is meant to wake us up and realize that all of the suffering connected with this date, came about for this very reason.

It began with the spies losing faith and demoralizing our people. They cried for nothing, and this became a date of crying for generations. The formula is so simple, but it has eluded our people for so long. If we would only rely on Hashem, and serve Him diligently, there would be no more days of mourning or sadness in the Jewish calendar.