Prepare for Elul and the Yomim Noraim with Shaarei Tshuvah, taught by Rav Summers, 45 minutes before mincha on Shabbos afternoons beginning Shabbos Re’eh, August 7.

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Tentative Schedule for Tisha B’Av 5770 – All Day at Anshe

Monday, July 19th
05:30pm Mincha
08:03pm Fast Begins
08:45pm Maariv/Eicha

Tuesday, July 20th

• 07:30am Shacharis & “Keynotes on Kinos” w/Rabbi Yitzchok Summers
• 11:00am Torah U’Mesorah & Yizkerem Video “After the War Struggles” featuring Lt. Meyer Birnbaum
• 12:15pm Rabbi Boruch Gradon, Rosh Kollel, Kollel Mercaz HaTorah, “What You REALLY Lost”
  Download [10MB mp3]
• 01:00pm Chatzos
• 01:45pm 1st Mincha
• 02:30pm Rabbi Shlomo Goldberg of Yeshivas Ohr Eliyahu – “Being An Extremist–Pros & Cons”
  Download [16MB mp3]
• 03:45pm CCHF Video #1 “Our One Safe Harbor–EMUNAH!” w/Rav Kaminetsky, Rav M. Solomon & Rav P. Krohn
• 06:00pm CCHF Video #2 “Our One Safe Harbor–EMUNAH!” w/Rav Kaminetsky, Rav J. Rietti & Rav Zev Leff
• 07:35pm 2nd Mincha
• 08:03pm Shkiah
• 08:25pm Maariv
• 08:43pm Fast Ends

If you are interested in sponsoring any of the guest speakers or programs for Tisha B’Av, please contact Rav Summers (ravsummers@anshe.org) or me (rkershberg@pobox.com)

Or… listen online:

Rabbi Gradon:

Rabbi Goldberg

Yeshivas Chofetz Chaim Seed Program

torah umesorah

Yeshivas Chofetz Chaim Seed Program returns this summer from July 24 to August 6 with learning for boys in the morning and men in the evening. [link goes to flyer]

Look for sign-up sheets in shul, soon.

Program co-sponsored by Torah U’mesorah

Shavuos 5770 / 2010 Flyer

Parsha Naso

NOSSO

Summary

1. The Duties of the Levite Families. The tasks to be performed by the sons of Gershon, Kehoss and Merari were given. A census revealed 8,580 such individuals between the ages of 30-50 ready for service.

2. Purification of the Camps. Impure Israelites were to be sent out from the three camps (i.e., the innermost camp containing the Shechina; the middle camp of the Levi’im; and the outermost camp of the Israelites). According to the person’s level of impurity, he was required to leave some or all of the camps.

3. Four Laws Involving Kohanim

(a) Wrongfully keeping another’s property. If one confessed to wrongfully keeping another’s property, he must add 20% to the original amount, and bring a guilt offering to Hashem as atonement for his sin. If the original owner died without heirs, repayment was made to the Kohein.

(b) Sotah. A wife suspected for good reason of adultery was brought to the Kohein. If she confessed, the marriage ended in divorce. If not, she underwent the sotah process in which, after being warned, she drank “bitter waters” (i.e., a mixture of holy water from the laver and dust from the Mishkon floor). She then had to swear to the Kohein that if she was guilty, she would suffer harmful effects after drinking the waters. The words of the oath were written on a scroll and were blotted out in the water, which she then drank. If she was guilty, the physical deformities that resulted bore witness to her faithlessness, and she was accursed among her people and died. If she was innocent, no injuries resulted and she was promised the blessing of motherhood. (Two Notes: [a] if she died, her illicit lover also died; and [b] the sotah process only worked if the husband was himself free from sin.)

(c) The Nazir. A “Nazir” (one who voluntarily took an oath to become completely consecrated to the service of Hashem for a given period of time) was obliged to abstain from wine and strong drink made from grapes, cutting his hair and having contact with a dead body. If he accidentally defiled himself, he had to shave his head, bring an atoning sacrifice and begin anew the above-time period. When the time was up, he was required to bring a sacrifice, shave his head and have his hair burnt beneath the sacrifice; after the Kohein performed additional ceremonies, the Nazir was freed from any further restrictions and returned to a normal life-style.

(d) The Priestly Blessing. The Kohenim were instructed to bless the people with the following blessing: “May the L-rd bless you and keep you. May the L-rd make His Face shine upon you and be gracious upon you. May the L-rd lift up His Countenance on you and give you peace.”

4. The Mishkon. The Mishkon (Tabernacle) had been erected and dedicated on the first of Nissan in the second year after the Exodus. The leaders of the twelve Tribes jointly presented a gift of six wagons and twelve oxen for transport of the Mishkon and its contents, which gift was allocated among the Gershonites and Merarites (but not the Kehothites, who were obligated to carry the holiest of the vessels on their shoulders — Kol Dodi on the Torah notes that the Ark weighed approximately eight tons, not including the Tablets; thus, if four Levites were able to carry it, they were obviously aided by Divine assistance). Each of these leaders then brought identical gold and silver vessels and sacrificial animals and meal offerings on twelve successive days of dedication.

II.  Divrei Torah

A. Lil’Mode U’lilamed (Rabbi Mordechai Katz)

The Priestly Blessing.

a. Material Wealth. The Kohen’s blessing states that “May Hashem bless you and watch over you”. If Hashem blesses us, doesn’t He also watch over us? We are requesting that Hashem “bless” us with material wealth, and “watch over us” to protect us from misusing such wealth. We must always remember that it is Hashem’s blessing that entitles us to our lot and, accordingly, remain humbly grateful for, and charitable with, whatever wealth Hashem bestows upon us. Rashi notes that the blessing for Hashem to “watch over us” also includes our wish to be protected from the dangers — both physical and spiritual — that wealth can bring about.

b. Praying to Hashem. When the Kohenim bless the people, they do something unusual — they face the people, not the Ark (and, symbolically, Hashem). Aren’t prayers usually directed towards Hashem? Hashem desires to bless His children; thus, there is no reason to ask Him to do so. Rather, the Kohen must direct his words to the people to urge us to act in accordance with Hashem’s will, so that we are deserving of Hashem’s blessing without the need for any intermediaries. (Talmud Yerushalmi)

B. Artscroll Chumash

Each of us has a role. The Parsha begins with Hashem’s instruction to Moshe to “take a census of the sons of Gershon, as well, . . . ” The phrase “as well” implies that the Gershonite census is related to the Kohathite census described earlier. The Kohathites carried the sacred parts of the Mishkon, which the Gershonites carried the less sacred parts. The words “as well” teach us that both tasks were necessary for the Tabernacle and that both were to be performed with equal joy. R’ Moshe Feinstein, zt’l teaches that this speaks to those who may be discouraged because they feel they are not as learned or wealthy as others; the Torah is reminding us that whether one bears the exalted Ark or only its hooks and curtains, every role is significant, because each person is a unique participant in the sacred service.

C. Soul Of The Torah (Victor Cohen)

Unity. The Lenchener noted that the priestly blessing is said in the singular. The greatest blessing that the Jews need is one of unity.

D. Wellsprings of Torah

Eternal Possessions. “And every man’s hallowed things shall be his; whatsoever any man gives to the priest shall be his.” What bearing does this statement on the portion dealing with robbery? Fools believe that the money that they have in their coffers is theirs, while the money they give to charity is no longer theirs. They therefore fill up their coffers with stolen goods. Actually, quite the opposite is true. Only those possessions given away for sacred purposes – “hallowed things” – remain the property of the original owner forever.

E. Love Thy Neighbor (Rabbi Zelig Pliskin)

1. Peace Between Husband and Wives. As noted above, the sotah process involved the priest giving the woman a drink in which was placed a portion of the Torah with G-d’s name. Of course, under normal circumstances it is forbidden to erase G-d’s name. It is, however, permissible in order to make peace between husband and wife.

2. Greeting Others With A Smile. “The L-rd shall make His Face shine upon you.” As we are required to emulate G-d, what is the practical application of this verse? To, as Shamei writes, “greet others with a cheerful countenance.”

F. Something To Say (Rabbi Dovid Goldwasser)

1. True Ownership. “And man’s holies shall be his, and what the man gives to Kohein shall be his.” The Torah tells us that an owner retains the right to decide which Kohein will be the recipient of his gift and that, once given to such Kohein, they are his property. The Kutno Rebbe reflects on the words “and they shall be his,” explaining that a miser is not the master of his money. Only one who is able to give of his wealth is considered its master. When one gives, he shows that the property is actually his and that he is able to control it property.

2. An Individual Gift. “May G-d bless you and safeguard you.” Despite the fact that the priestly blessing was recited before the entire congregation, it was phrased in the singular. One explanation is that it is not always possible, or wise, to give everyone the same blessing. For example, rain may be a blessing for a farmer but a hindrance for a traveler. Only G-d knows precisely what blessing is appropriate for each of us. He therefore tells the Koheinim to bless the people in the singular; each person should receive the form of blessing that is most appropriate for him/her.

G. Rabbi Frand on the Parsha

The Importance of Unity. The end of the Parsha describes the identical dedication offerings brought by the 12 tribes. Hashem was pleased by the fact that the tribes brought the safe offering – affirming the unity of the Jewish people – which He showed in an unusual way. As the Midrash notes, a korban yachid (personal offering), unlike a korban tzibbur (communal offering), was never brought on Shabbos. The tribal offerings were, however, brought on 12 consecutive days (including Shabbos), even though they were kobanos yachid. Since these offerings were intentionally identical in order to avoid jealously and hatred, since they promoted a sense of community and harmony, Hashem considered korbanos tzibbor and allowed them to be brought even on Shabbos.

H. Torah Gems (R’ Aharon Yaakov Greenberg)

1. Communal Responsibility. “When a man or woman will commit any sin that men commit, to do a trespass against the L-rd, and that person be guilty . . . Then they will confess their sin. . . ” Why does the verse begin in the plural and then switch to the singular? The reason is that when an individual sins, the entire community is to blame, and all must examine their deeds and confess their sins. (R’ H.A. Zaichik)

2. Theft From G-d. “Then they will confess their sin which they have done . . . ” Why is the commandment to confess, which is the foundation for repentance for every sin, mentioned here in regard to theft? Every sin is one of theft – G-d gave us life and power to use to fulfill His will; if we use them to transgress His commandments, we are stealing from Him.  (Hidushei HaRim)

3. Learning From Everyone. “And from the earth that is on the floor of the tabernacle the priest will take.” “From the earth” – from one who is considered to be insignificant – the priest is “to take”. Even the greatest of the great must learn from even the least of the least. (Ba’al Shem Tov)

4. A Blessing For Each Person. “Thus shall you bless” – bless the Jewish people as you find them. Do not look only to the best and brightest, for every Jew deserves to be blessed. (Modzhitzer Rebbe)

I. Vedibarta Bam (Rabbi Moshe Bogomilsky)

1. A Happy Marriage. “A man a man whose wife shall go astray and commit treachery against him.” Why is “man” repeated twice? Marriage should be regarded as a holy union. For a marriage to be happy and long-lasting, each partner must recognize the other’s rights and respect the others’ opinions. If a man demands that his decisions be enacted or is oblivious to the needs of the household – if he is only concerned with himself (as alluded to by the double reference to “man”), he will spoil his family life.

2. A Role Model. “From new or aged wine shall he abstain.” The laws of a nazir apply only to the nazir himself; why, then, did the angel of Shimshon’s mother tell her that she should not drink wine (Judges 13:2-25)?  Many parents fail to live by the same standards they set for their children. Parents are the role models for their children, and they must themselves exhibit the conduct they want their children to adopt. The angel was, thus, teaching her an important lesson – in order for Shimshon to property observe his restrictions, it was necessary that she too take on the restrictions of a Nazarite, and thus be a living example for him.

3. Giving Others A Blessing. According to Halachah, when the Kohein recites the priestly blessing he must raise his hands and stretch them out. What is the significance of this? While giving blessings is laudable, it is extremely important that we also “raise our hands” and “stretch them out” – that we actually do something to help the person in need.

J. Love Thy Neighbor (Rabbi Zelig Pliskin)

Greet Everyone With A Smile. “The L-rd shall make His Face to shine upon you . . . ” We are required to emulate Hashem. Thus, as Pirke Avos teaches, we should “greet each person with a cheerful countenance”. Remembering that each person is created in Hashem’s image helps us achieve this ideal.

K. Growth Through Torah (Rabbi Zelig Pliskin)

1. Being Free From Desire. The truly free person is one who is free from desire, “for the crown of Hashem is on his head.” Ibn Ezra writes, “the term ‘nazir’ comes from the Hebrew word for ‘crown’. Almost all people are slaves to the pleasures of the world. The only person who is truly a ‘king’ is one who is free from desire.” People who are addicted to pleasure mistakenly view themselves as fortunate; however, they are actually enslaved to those pleasures, and feel a tremendous sense of loss when they don’t have them. Their thoughts are more fixated on obtaining these pleasures than even enjoying them. Seeking pleasure can be an illusory goal, since a pleasure seeker is never truly fulfilled. Happiness is a much more worthwhile goal, and is obtained by being in control of one’s desires.

2. With unity there is blessing. Rabbi Moshe Leib teaches that the Kohen’s blessing is in the singular, rather than the plural, to highlight that the greatest blessing is togetherness; when the Jewish people feel that we are one unit, in this itself there is great blessing. It is easy to focus on the differences between people and to view yourself as separate from others.  Truly no two people are alike. But, there are many common factors among people. By focusing on the fact that every person is created in Hashem’s image, we will have greater identification with others, which will lead to greater unity.

3. Avoid one upmanship in spiritual matters. During the twelve days of the dedication of the Mishkon, the leaders of the Tribes each brought an offering. Although their offerings were the same, the Ralbag teaches that the Torah repeats them over and over with all their details to teach us that one should not try to outdo another in order to boast or feel superior to him or her. The goal in spiritual matters is to serve Hashem, not to compete with others. One should strive to goal spiritually with pure intentions and together (and not in competition) with others.

L. Parsha Parables (Rabbi Mordechai Kamenetzky)

Play it again, and again! Nosso is the longest portion of the Torah. It didn’t have to be that way, but the Torah choose to include 70 verses that same the same thing — over and over again. That is, the Torah separately details the identical offerings brought by the twelve tribes. What does this teach us? Many of our deeds are repeats of generations past. Many are repeats from yesterday. Yet, they are all beloved and cherished. Day after day, Hashem wants to hear the same prayers and see the same mitzvos and the same acts of lovingkindness and charity — they are all as dear to Him as the first time.

M. Living Each Week (Rabbi Abraham Twerski)

1. Teaching by example. When Samson’s mother was told by an angel that the child she would bear would be a Nazarite, she was instructed that she too must abstain from wine and other strong drink (Judges 13:4). We can infer from this that if a parent expects a certain standard from the child, the parent must serve as an example and set that standard by action, not simply by instruction. Parents may think that by providing their children with a quality Jewish education they are fulfilling their obligation to direct their children towards proper living; however, as important and vital as formal education is, it can only reinforce that which the child observes at home.

2. Love and blessing. “Speak unto Aaron and his sons, saying ‘this is how you are to bless the children of Israel.’” This verse describes the method of bestowing a blessing. However, the priests had not yet been previously commanded to bestow a blessing. Why doesn’t the Torah state the commandment to bestow a blessing before describing the method for its implementation?

Aaron’s personality is described as “one who loved peace and pursued peace, one who loved people” (Pirke Avos 1:12). The Midrash interprets the verse in Proverbs (22:9), “one with a bountiful eye is blessed,” to also mean that one is who benign can also bestow blessings unto others. Hence, it was taken for granted that given Aaron’s (and, in turn, his sons) intense love for people, he would desire to bless them and that, accordingly, all that was needed was the method for doing so. The Talmud tells us that we must all be disciples of Aaron and emulate him. While the bestowing of formal blessings is a priestly function, one shouldn’t hesitate to offer one’s “blessing” to others. The Talmud’s instruction also reminds us that we should each adopt Aaron’s love for our fellow man and thus become one who naturally offers blessing.

3. Individuality. As noted above, the offerings of all of the leaders of the twelve tribes were identical. It is remarkable that the Torah describes in detail each such offering, particularly given the fact that we know that each word in the Torah has special meaning (in fact, many laws are derived from even a single word). Why then does the Torah elaborate about the offerings, when they could have been described much more succinctly? Rabbi Yitzchak Meir explains that while the offerings themselves were identical, each was an original offering for reasons of its own. Although each tribe chief brought the same offering, each one had his own reasons for doing so, and none simply imitated another. The Torah goes to such great length to emphasize the characteristic of individuality that is obviously of paramount importance. We live in age of “mass production” in many respects, yet we must never lose sight of the importance of individuality. Within the constraints of Torah law, there are many opportunities for individuality and creativity and it is these opportunities that have given vigor and vitality to Judaism throughout history.

N. Living Each Day (Rabbi Abraham Twerski)

Unauthorized Use Constitutes Theft. As noted above, one of the four tasks prescribed to the Kohenim related to property wrongfully kept by another. According to halachah (Jewish law), if one lends something to another for a specific purpose and he/she uses it for another purpose, it is tantamount to theft. By analogy, if we use (or rather “misuse) our G-d-given gifts for something other than Hashem intended (e.g., using our mouths to speak gossip rather than kind words or prayer; using our hands to steal rather than carry out acts of kindness), we too have committed theft.

O. In the Garden of the Torah (the Lubavitcher Rebbe, Menachem M. Schneerson, z’tl)

The elevating effect of Torah Study. Shavuos brings a person to a deeper connection to G-d; this is reflected in the name of this Parsha, “Nosso”, which means “lift up” (more particularly, the verse with which this Parsha begins is “lift up the heads…”) This teaches us two lessons: (a) the head, the seat of intellect, is the most developed part of our bodies. And yet the giving of the Torah enables us to “lift” our heads to a radically higher rung, by allowing a person to assimilate G-d’s wisdom into his/her thought processes; and (b) since this charge is associated with the Gershonites (who transported the Mishkon coverings), and not the Kehothites (who transported the ark containing the Tablets and the menorah, both of which are associated with Torah), it reminds us that Torah study shouldn’t remain an isolated spiritual activity; rather, it should elevate one’s service of prayer (the spiritual activity associated with the Gershonites) and every other aspect of our conduct, elevating ourselves and our environment.

P. The Midrash Says

A insight into Shabbos. The Midrash teaches us that one of the tasks of the Gershonites was to sing during the services; in the Temple, the choir of Gershonites would chant each day of the week a different chapter of Tehillim (Psalms). On Shabbos, they would sing “Mizmor shir leyom haShabbos” (“A psalm, a song for the Sabbath day”). This verse refers not only to the weekly Shabbos, but also to the era after the Redemption, the “great Shabbos of history”; the weekly Shabbos is given to us as a model for the future era, which will be totally and eternally good. Just as we labor each week in order to honor the Shabbos with delightful things, so we prepare in this world for the future world, when we will enjoy the fruits of our labor.

Q. Peninim on the Torah (Rabbi A.L. Scheinbaum)

The “Vidduy”. “And they shall confess they sins.” The mitzvah of “vidduy” (confession) is the prime prerequisite for performing teshuvah (repentance). Indeed, without vidduy, the teshuvah process has no value. It is puzzling that the Torah choose to mention vidduy at this point, specifically in reference to the sin of stealing. The Chidushei Ha’Rim explains that every transgression committed by man consists of a form of theft. We are blessed with life, health and the ability to perform actions so that we can serve Hashem. To employ these G-d-given abilities in a way that violates Torah law is tantamount to theft — not only does it show ingratitude for these gifts, but it disdains its true purpose.

R. Divrei Torah (National Council of Young Israel)

Three kinds of peace. The concept of “shalom” (peace) is mentioned explicitly once, and implicitly twice, in this parsha. The explicit reference is in the priestly blessing, which concludes with a reference to “peace.” The implicit references are: [a] in the case of the sotah, concerning whom the Torah states that a portion of the Torah is dissolved in the bitter waters she must drink (Chazel note that this teaches us that marital peace and harmony is so important that even a portion of the Torah may be erased into the water in order to reunite the couple should she be found innocent); and [b] the leaders of the tribes who brought identical offerings on the first twelve days. As noted above, the Torah describes each offering separately. This teaches us the extent to which the Torah will go to avoid arousing feeling of jealousy and resentment among people.  These three contexts of peace represent three areas where peace is vital: within the family, within the nation and universally among all people.  These three types of peace must all co-exist.

shavuos

SHAVUOS: A Brief Overview
OUTLINE
I. Introduction

A. A Capsule Summary
B. The Importance of Shavuos Today

II. The Festival of Names

A. “The Time of the Giving of the Torah”
B. “The Day of the First Fruits”
C. “Festival of the Harvest”
D. “Atzeres”
E. “Festival of Weeks”

III. Shavuos Customs

A. Greenery and Flowers
B. Dairy Foods
C. Night-long Torah study (“Tikkun”)
D. Akdamus
E. The Book of Ruth

IV. Epilogue

Shavuos: Its Observance, Laws and Significance (Artscroll)
The Essence of the Holy Days: Insights From the Jewish Sages
Chabad Shavuos Guide
Timeless Patterns in Life
Jewish Literacy
To Be A Jew

a. A Capsule Summary. Shavuos, one of the three major Festivals (the other two being Pesach and Sukkot), marks the giving of the Torah (i.e., both the written Torah which consists of the Five Books of Moses, the Prophets and the Writings, and the oral Torah which explains and clarifies the written Torah) to the entire Jewish people at Mt. Sinai over 3,300 years ago.
b. The Importance of Shavuos Today. Jewish holidays do not merely commemorate historical events, but also offer us the opportunity to re-live those events. Shavuos is a time for us to re-awaken and strengthen our relationship with Hashem by re-dedicating ourselves to the observance and study of Torah, thereby re-living the Revelation at Sinai.

2. THE FESTIVAL OF NAMES
A Festival of Many Names. No other Festival has as many names as Shavuos; it is referred to as:

i. “The Time of the Giving of Our Torah”

(1) The Torah As A “Gift”. R’ Shimon Schwab relates the word “giving” to the word “gift” since the Torah wasn’t merely “presented” or “given”, but was a special gift which created a profound and permanent impression upon the Jewish people and bound us to G-d and His Torah forever. In addition, the Talmud teaches that, just as Hashem gave Moshe the “gift” of Torah (for, despite Moshe’s greatness, it would have otherwise been impossible for him to master the Torah in 40 days and nights), He will ultimately grant the gift of Torah to anyone who strives diligently to learn it.
(2) “Giving” Rather Than Receiving”. Why isn’t Shavuos called “The Time of the Receiving of the Torah”? On the momentous day at Mt. Sinai, only the giving of the Torah occurred, whereas our receiving the Torah takes place every day. In addition, the Torah was given to all Jews alike, without distinction. However, the Torah has been received by each person differently, each according to his perception and level of understanding.
(3) Part of Our Essential Nature. The Revelation instilled in the Jewish people an everlasting desire to fulfill Hashem’s will — it became part of our “essential nature”. (The Talmud teaches that an angel teaches the entire Torah to a Jewish soul while it is in its mother’s womb; when the child is about to be born, the angel flicks it above the lip, causing it to forget what it has learned. The purpose of this pre-natal learning is to make the Torah, and the inclination towards its fulfillment, a part of the child’s essential nature.)
(4) Bridging the Chasm. The Lubavitcher Rebbe, zt’l, notes that the Revelation at Sinai marks a turning point in the spiritual history of the world. Before the Revelation, there was no possibility for union between the world’s material substance and spiritual reality; however, on Shavuos, two processes took place: (a) Hashem “descended” (i.e., the manifestation of G-dliness in the world); this process reached complete expression with the Giving of the Torah and the revelation of the Divine Presence in the Sanctuary; and (b) Man “ascended” to G-d (i.e., the refinement of man and his surrounding environment and the transformation of man and his world into vessels for G-dliness); this process began with Moshe’s ascent to Mt. Sinai and has never ceased.
(5) A Wedding Between Hashem And The Jewish People. The Revelation at Sinai is likened to a wedding between the Jews and Hashem, during which we became Hashem’s special nation and He became our G-d.

ii. “The Day of the First Fruits” On Shavuos, Shtei HaLechem (Two Loaves of bread baked from the first of the new wheat crop) were waved before the Altar.
iii. “Festival of the Harvest” This name represents the Two Loaves, as well as the gifts to the poor which the farmer must leave at harvest time. In Leviticus, the Torah juxtaposes the details of the Festivals with the admonition regarding gifts to the poor (“when you reap the harvest of your land, you shall not remove completely the corners of your field as you reap and you shall not gather gleanings of your harvest; for the poor and the proselyte shall you leave them; I am Hashem, you G-d”). From this juxtaposition, Chazal teach that one who leaves the required gifts for the poor is considered as if he had built the Temple and brought offerings upon its Altar (Rashi). The name also underscores that Shavuos is a time during which we thank G-d for bringing forth a bountiful crop.
iv. “Atzeres” Just as Shemini Atzeres is both an independent festival and a continuation and culmination of Succos, Shavuos is both an independent Festival and the continuation/culmination of Pesach (for the purpose of the Exodus was realized at giving of the Torah). “Atzeres” also means restriction; unlike all other Festivals, this is are specific mitzvos (e.g., such as shofar, succah, matzah) associated with Shavuos; the only mitzvah is the restriction from labor common to all Scriptural Festivals.
v. “Festival of Weeks” Shavuos culminates the spiritual preparation of the seven-week Omer period which commenced on the second night of Pesach, during which the Jews prepared themselves for the giving of the Torah — “during this time they rid themselves of the scars of bondage and became a holy nation ready to stand before G-d” (Chabad Shavuos Guide).

3. SHAVUOS CUSTOMS
a. Greenery and Flowers.
i. Greenery. It is customary to decorate the synagogue and home with greenery in honor of Shavuos. This recalls: (a) Mt. Sinai, which was surrounded by foliage (Mishnah Berurah); (b) that Shavuos, when fruits begin to ripen, is a time of Heavenly judgment regarding the coming fruit harvest and therefore demands a heightened level of prayer (Mishnah Rosh Hashanah); and (c) Moshe’s miraculous rescue as an infant from the reeds of the Nile, which occurred on Shavuos.
ii. Flowers. It is also customary to prepare roses and other fragrant plants for Shavuos and to decorate the Torah scrolls with them (B’nei Yissochor). This recalls: (a) the verse in the Song of Songs that “like a rose among thorns, so is My beloved among the daughters” — i.e., when Hashem gazed upon the beautiful “rose” of Israel and heard them proclaim “we will do and [then] we will listen,” He declared, “In the merit of this rose, the orchard shall be saved. In the merit of the Torah and those who study it, the world will be saved.” (Song of Songs Rabbah 2:3); and (b) the reference in the Book of Esther that Haman, in his indictment of the Jews, told King Ahasuerus that the Jews are a nation who are forever occupied with their religious celebrations, “in the month of Sivan, they celebrate for two days . . . they call this festival Atzeres’ . . . they ascend to the roof of their synagogues where they spread roses and apples . . . and they say, this is the day on which the Torah was given to our ancestors’” (Targum Sheini).
b. Dairy Foods. Shavuos is the only Festival on which there is a custom to also partake of dairy foods, especially on the first day. Among the explanations for this custom are the following:
i. A Biblical allusion. In Numbers, the Torah says “on the day of the first fruits, when you offer a new meal-offering to Hashem on your Festival of Weeks.” The initial letters of the Hebrew words for the underlined language form the word “chalav” (“milk”).
ii. Remembrance of the Two Loaves. According to Rama, this custom is a remembrance of the Two Loaves (i.e., we use a bread for the dairy part of the meal, followed by a second bread for the [separate] meat component of the meal).
iii. The Laws of Kashrus. The Ten Commandments encompass all 613 commandments. Thus, when the Jews returned to their tents after the giving of the Torah, they were bound for the first time by the laws of Kashrus. As a result, they didn’t couldn’t eat meat, since they first had to prepare a proper slaughtering knife, salt the meat, etc. Thus, it was necessary for them to eat dairy. (Mishnah Berurah)
iv. Moshe’s Sojourn on Mt. Sinai. The numeric value of “chalav” (“milk”) equals forty, corresponding to the forty days of Moshe’s sojourn on Mt. Sinai.
v. The Torah’s Power. The Torah is likened to “milk and honey”. Honey comes from a bee, which isn’t kosher, and milk comes from a live animal whose meat is forbidden until it is slaughtered. Both milk and honey, therefore, allude to Torah’s power to transform a soul into one of holiness and purity.
vi. Separation of meat and milk. In referring to the “first fruits”, the Torah juxtaposes the prohibition against “cooking a calf in its mother’s milk”, indicating that Shavuos corresponds to the prohibition requiring the separation of meat and milk. (Chidushei HaRim).
vii. Moshe’s Miracle. As noted above, Moshe was rescued from the Nile on Shavuos. The Talmud relates that Moshe would not nurse from the Egyptian wet nurses, causing Pharaoh’s daughter to give him over to his own mother, Yocheved, to nurse. The eating of milk foods on Shavuos commemorates this hidden miracle. (Yalkut Yitzchak)
viii. The sustenance of Torah. One of the miracles of childbirth is that a mother’s milk provides her newborn with all of its required nourishment. In this sense, Torah is like milk, for it encompasses within it all the sustenance that man’s soul needs for spiritual vitality and growth. (Imrei Noam)
c. Night-Long Torah Study (“Tikkun”). In explaining this custom, Magen Avraham cites the Midrash that on the day Israel was to receive the Torah, the people overslept; as atonement for their having overslept and to show our zealousness to accept the Torah, the custom was adopted for Jews to study Torah all night long. R’ Tzadok cites Zohar which speaks of the “purification from Above” that is manifest on Shavuos, following the seven weeks of the counting of the Omer when the Jew strives to purify himself; all-night “immersion” in the waters of the Torah allows us to experience this gift of purity.
d. Akdamus. Akdamus, the liturgical poem proclaiming Hashem’s greatness is read as an introduction to the reading of the Ten Commandments on the first morning of Shavuos. Akdamus is an inspiring hymn, written in Aramaic, which praises Hashem. It was composed by Rabbi Meir ben Yitzchak, who lived in Worms, Germany, during the 11th Century. To highlight one particular aspect of Akdamus, it is interesting to note that, in Chassidic circles, the following verses from Akdamus are sung to a heartfelt tune: “But His precious inheritance’s lot is dearer, for with permanence, they made Him their sole desire, at sunrise and sunset.” In its plain meaning, this passage refers to the morning and evening recitation of the Shema. On a deeper level, says R’ Avraham of Slonim, the terms “sunrise” and “sunset” allude to the varying spiritual states in which a Jew finds himself as he struggles with the rigors of life — at times, he experiences “sunrise” (a period of spiritual ascent when he perceives a closeness with Hashem and enjoys success in moments of challenges); at other times, he experiences “sunset” (moments during which the challenges are difficult and may seem insurmountable, and the sweet taste of spiritual elevation is elusive). A Jew must learn to serve Hashem with permanence — whether in periods of light or darkness, one must remain steadfast in his service of Hashem, strengthened by the knowledge that Hashem knows of his distress and is with him even when His providence is not apparent. This message, says Nesivos Shalom, is inherent in the Talmudic teaching that prior to the giving of the Torah, the Jews declared “we will do and [then] we will listen”.
e. The Book of Ruth. It is also customary to read the Book of Ruth on the second day of Shavuos. A number of reasons are offered for this custom:
i. Connection to the harvest. As noted above, Shavuos is called the Festival of the Harvest; Ruth entered Israel at the beginning of the barley harvest and married Boaz at the conclusion of the barley and wheat harvests.
ii. Gifts For the Poor. As noted above, Shavuos is a reminder of one’s obligations to the poor during the harvest season; it was when Ruth, who was both poor and a proselyte, went to gather the grains left for the poor that she and Boaz first met.
iii. Kindness. The Book depicts the kindness of Ruth [and Boaz]; the Torah itself is called in Proverbs the “Torah of kindness” (Roke’ach). Other than references to the laws of conversion and transferring property, the Book of Ruth contains no laws — however, the Torah places as great an emphasis on mitzvos between man and his fellow man as it does on mitzvos between man and Hashem; thus, Ruth’s kindness (and her subsequent reward of being mother to the House of David) illustrates the great emphasis the Torah places on one’s behavior towards his fellow man. To further emphasize this point, R’ A. Henach Leibowitz notes that Boaz greeted Ruth with admiration for (in the order listed): (a) her kindness to her mother-in-law; and (b) the fact that she left her regal status in her homeland for a life of hardship and poverty as a converted Jew. This unlikely order (i.e., the second attribute seems to be superior) teaches us the value of kindness performed with perfection, for kindness is the hallmark of Hashem and our kindness is the greatest emulation of Hashem that we can achieve.
iv. Sacrifice for Torah. Just as Ruth left her homeland where she had been a princess to live in abject poverty as a Jew in Israel, one must be prepared to undergo material sacrifice and deprivation in order to truly attach to the Torah. (Yalkut Shimoni)
v. One Should Not Be Deterred by Obstacles To Torah. Just as Ruth overcame obstacles in achieving her goals of converting to Judaism, coming to Israel and marrying Boaz, so too must each Jew not allow any difficulty to prevent him/her from clinging steadfastly to Torah and immersing him/herself in its study. (Yalkut Me’am Loez).
vi. A Covenant With Hashem. Through her conversion, Ruth entered into a Covenant with Hashem; on Shavuos, the Jews entered into their Covenant with Hashem through their acceptance of the Torah. (Machzor Vitri) (Interestingly, the numerical value of “Ruth” is 606; combined with the 7 Noahide laws she was obligated to observe prior to her conversion, the numerical value is 613 [the number of commandments contained in the Torah].)
vii. Mother of Royalty. The final verse of the Book records the birth of David, the great-grandson of Ruth and Boaz; the Talmud Yerushalmi states that David was born and died on Shavuos.
viii. Woman of Valor. Ruth, who became the Mother of Royalty, represents the spiritual striving and accomplishments of Jewish women. (As Rabbi Akiba said to his disciples when referring to his dedicated wife, “what is mine and what is yours is hers”.)
4. EPILOGUE — Excerpted from An Article by Michael Medved, entitled Forgotten Festival’s Revealing Message.
“I had a terrible time trying to inform skeptical business associates about the major two-day Jewish holiday that place this week. When I told the publicity director of a movie company that I would have to miss an important screening because it conflicted with the festival of Shavuos, he seemed genuinely perplexed. Oh, yeah, now I remember that one,’ laughed the publicist, who happens to be Jewish. It’s the holiday that listed right up there with Sandy Koufax’s birthday.’ As a matter of fact, Shavuos is one of the most significant days of the entire Jewish year, equal in importance to Passover, and a much higher priority than celebration of the universally recognized holiday of Hanukkah. Why, then, does Shavuos pass all but unnoticed by most Jews and all gentiles? It seems to be the unfashionable theme of the Holiday. Shavuos recalls G-d’s revelation of absolute truth on Mt. Sinai and renews the Jewish people’s acceptance of G-d’s law.
This emphasis on permanent rules that originate with a higher power makes many people uncomfortable and leaves the Holiday unpopular. Passover is a favored festival not only because of the pleasing traditions of the Seder but also because of the underlying idea of a “celebration from freedom” and an escape from bondage appeals powerfully to our modern sensibilities. Hanukkah is widely observed due to the fact that it roughly coincides with Christmas, but also thanks to an inspiring tale of rebel idealists fighting a successful battle against an alien tyrant.
Shavuos, on the other hand, highlights those elements of organized religion that secular people resent most: its stress on rules, restrictions and absolute standards of conduct. Today’s conventional wisdom tells us to “follow our hearts” — to enshrine instinct and reject any sense of structure or system of values imposed from the outside.
I recall a recent conversation with an old friend who expressed astonishment at the way that Jewish tradition placed demands on its adherents. All of those do’s and dont’s — it would drive me crazy to deal with rules regulations for every little detail of my life.’ Ironically, this same friend had just completed the Pritikin diet; earlier in that same conversation, he had been proudly describing the strict way he followed the program’s prescriptions on what to eat, how to sleep, daily exercise or how to handle stress. I told him that with this detailed and demanding regimen, he seemed at least as rule bound as any believer. But there is a big difference,’ he insisted. I do Pritikin for my own good. I actually get something out of it. When you’re religious, you do the rituals just to please G-d.’
I’m always amazed at the number of secular Americans who fail to understand that religious people — Christians, Jews, Muslims and others — also “get something out of the patterns around which they’ve organized their lives. I’m convinced that most of those who commit themselves to church or synagogue does so for selfish, practical reasons: participation in a religious community makes life richer, better, deeper. The message of Shavuos is that the Torah is a gift, not a burden. The Torah is a time-tested, reliable guide to improving your life; applying its rules is ultimately up to you. That’s why this Holiday celebrates the human willingness to accept the law as much as it celebrates G-d’s willingness to give it.
This forgotten festival should assume a far more prominent role in American religious life. It is, in fact, even more meaningful than Sandy Koufax’s birthday.
Have a Wonderful Shavuos!

I. Summary

A. Blessings/Admonitions. The Book of Vayikrah concludes with Moshe contrasting the different responses that will follow the Jews’ obedience or defiance of Hashem’s commandments. Obedience will lead to peace and prosperity; abundant crops; and protection from our enemies. Defiance will lead to (among other things, and in stages of increasing severity): plagues; enemy sieges; and national exile. However, if the Jews repent, Hashem promises to once again remember His covenant with the Patriarchs and accept us once again as His people.

B. Contributions to the Sanctuary. The following provisions are discussed for one who made a vow to contribute towards the upkeep of the Sanctuary:

1. If one dedicates his/his family member’s worth, the amount to be paid varies depending on the person’s age and sex.

2. If one dedicates a kosher animal which can be used for a sacrifice, he can’t substitute another animal for it. However, he can redeem a blemished animal (i.e., unfit for sacrifice) by paying its monetary value plus an additional 20% to the Kohein.

3. The redemption of land that was dedicated is based upon its value (which, as noted above, is determined by calculating the number of years remaining until the Yovel).

4. A firstling (B’chor) can’t be dedicated a voluntary offering, since it is already Hashem’s property.

5. A Ma’aser (tithes of produce — the first of which was set aside for the Levites; the second of which was set aside and taken to Jerusalem to be eaten) can be redeemed by paying its value plus 20%, but a tithe of new-born animals (which were set aside for sacrifice) can’t be redeemed.

II. Divrei Torah

A. LilMode U’lilamed (Rabbi Mordechai Katz)

Achdus: United we stand, divided we fall. The admonitions suggests that if the Jews defy Hashem’s word, they will be smitten before their enemies. The text suggests that the “enemies” include enemies from “within” the Jewish people. History has shown that some of the worst enemies of the Jewish people have been Jews (e.g., the first person killed in the Maccabean uprising was a Hellenist Jew killed by Matisyohu when he slaughtered a pig on the Altar). History has, however, also shown the unlimited potential when Jews have united (e.g., when the Jews were united behind David and Shlomo, their prosperity was at a peak and the Holy Temple was built). We must heed the lesson of the value of achdus (unity of the entire Jewish people), not only during times of national crisis, but at all times.

B. Growth Through Torah (Rabbi Zelig Pliskin)

1. Be happy for others’ good fortune. “And I will place peace in the land”. Rashi states “if there is no peace there is nothing”. Many people would feel satisfied with their lot, but for the fact that they’re envious that others have more. When one feels sincere love for others, he isn’t envious of their success and possessions — this leads to true peace.

2. Be aware of the dangers in rejecting the Torah. The Chofetz Chaim noted that there are those who are afraid to read the admonitions in this week’s Parsha. However, he gives the analogy of someone who was traveling on a dangerous path and, fearful of the narrow road, the wild animals and the other pitfalls on the route, blindfolds himself. Clearly, we can see that this is no solution. Similarly, says the Chofetz Chaim, we must be aware of the dangers of not behaving properly and failing to do good; while the main focus should be on the benefits of behaving properly and doing good, it is important that we also realize the harmful consequences of failing to do so.

3. Act in an elevated manner at home. “A person who sanctifies his home . . . ” The Kotzker Rebbe notes that true holiness is not shown when one is involved in spiritual matters such as study or prayer, but when a person sanctifies his seemingly mundane daily household activities, taking advantage of the many opportunities for acts of kindness towards others in the home.

C. Majesty of Man (Rabbi A. Henach Leibowitz)

Finding time for Torah study. “If you walk in My laws . . . ” The Midrash tells that King David explained a verse in Tehillim (Psalms): “I contemplated my path and my feet returned me to Your testimony,” by noting that each day he decided where he had to go and what he had to do, but instead his feet carried him to learn Torah. Clearly, David didn’t disregard necessary tasks; however, he possessed the wisdom to discern which tasks were truly “necessary”. While we must not shirk our responsibilities to our jobs, families, etc, we should follow David’s footsteps and inculcate within ourselves and our children a strong yearning to learn Torah; by so doing, we will find that we do have some time in our busy schedules for Torah study.

D. Project Genesis (Rabbi Mordecai Kamenetzky)

A history lesson. This Parsha contains stern admonitions and treacherous warnings of what will happen to the Jewish people lest they not observe the Torah. Of course the prescient predictions of misfortune are preceded with a bounty of blessing if we keep the Torah. Unfortunately, however, the good comes with the bad, and the unfavorable penalties are not omitted. They are hauntingly clear and undiluted. The Torah details calamity with Divine accuracy. It predicts enemies with foreign tongues will come from foreign lands to capture us. The Torah forewarns that these conquerors will not act like most, to leave the subjugated in their own land. They will, says the Torah, disperse the Jews throughout the entire world. Frightfully, the Parsha foreshadows the horrors of the inquisition and Holocaust with descriptions of barbarism, Jews betraying Jews, and mass starvation. The predictions are amazing in their accuracy; and more depressing, we were the victims. It’s a very difficult Parsha, but the Torah must apprise us about the pain and suffering we will eventually endure. This essay is in no way attempting to answer why those bad things happened to good people. But two thousand years before the events, the Torah accurately predicts events that are unprecedented in the annals of conquerors and the vanquished. Yet the Torah doesn’t end it’s tochacha only with notes of despair. The strong admonitions close with a promise that, though we will be spread throughout the world we will always yearn for our homeland, feel connected to it, and that an enduring spirit and love for Judaism and our Father in Heaven will never cease. Three thousand years and countless massacres, crusades, inquisitions later it still works. Pretty powerful. That would have been a great way to end off quite a depressing portion. It would have even been a wonderful way to end the Book of Vayikrah. But the Torah ends the portion with quite an anticlimactic group of laws respecting a person’s right to donate his own value or the value of any of his possessions to the Temple. He can declare his home, his animals, even himself as subject to evaluation. Moreover, the Torah assesses a value to any living soul. And that value, whether 30 silver shekels or 50 shekels, is to be donated to the Temple. What connection is the last part of the Parsha to the stern and ominous portion that precedes it? After the Nazis invaded the small village of Klausenberg, they began to celebrate in their usual sadistic fashion. They gathered the Jews into a circle in the center of town, and then paraded their Rebbe, Rabbi Yekusial Yehuda Halberstam, into the center. They began taunting and teasing him, pulling his beard and pushing him around. The vile soldiers trained their guns on him as the commander began to speak. “Tell us Rabbi,” sneered the officer, “do you really believe that you are the Chosen People?” The soldiers guarding the crowd howled in laughter. But the Rebbe did not. In a serene voice, he answered loud and clear, “Most certainly.” The officer became enraged. He lifted his rifle above his head and sent it crashing on the head of the Rebbe. The Rebbe fell to the ground. There was rage in the officer’s voice. “Do you still think you are the Chosen People?” he yelled. Once again, the Rebbe nodded his head and said, “yes, we are.” The officer became infuriated. He kicked the Rebbe in the shin and repeated. “You stupid Jew, you lie here on the ground, beaten and humiliated. What makes you think that you are the Chosen People?” From the depths of humiliation clouded in dust, the Rebbe replied. “As long as we are not the ones kicking and beating innocent people, we can call ourselves chosen.” The Kotzker Rebbe explains that the Torah follows the portion of tochacha, the story of Jews kicked and beaten from their homeland, with an even more powerful message. No matter what happens, we have great value as individuals, and as a nation, now and for eternity. Hashem understands that each and every one of us is a great commodity. Lying on the ground, beaten and degraded, a Jewish man, woman, or child can declare his value to the Temple, for no matter how low any nation considers him, G-d values his great worth. And he is considered cherished for eternity.

E. Living Each Day (Rabbi Abraham Twerski)

The deception of underestimation. In this Parsha, we read the very serious consequences that will follow abandonment of the Torah. The, G-d says, “I shall remember My covenant with Jacob . . . and with Isaac . . . and with Abraham.” What is the relevance of this statement in the context of the admonishment? Shelah explains that a person is held accountable commensurate with his capacities. Our actions are judged against a very high standard since we are the descendants of the Patriarchs. We had forebears who were saintly people, thoroughly spiritual, and completely committed to Hashem’s will. The yeitzer hara (evil inclination), however, never relents. If it cannot undermine our spirituality by one technique, it will try another. It is apt to delude us with misguided humility in order to gain its ends. “Why makes you think that your study of Torah is of any value?” “You act as though you are a tzaddik (righteous person), when in fact you are a degenerate.” These negative thoughts are aided by our natural inclination to laziness and comfort. To combat the yeitzer hara, we must be aware of our enormous capacities. Every person has potential that approaches that of the angels (Psalms 8:6). We must maximize that potential, and not allow ourselves to be deluded that we are incapable of reaching the heights of spiritual achievement.

F. Parsha Parables (Rabbi Mordechai Kamenetzky)

It’s the effort. In this Parsha, the Torah promises its bounty of blessing — rain in its proper time, secure borders, peace and tranquillity. All these promises are prefaced, however, by the opening words, “if you follow My commandments and observe my mitzvos.” Rashi, amazingly enough, explains this verse in a different light. As a prerequisite to its great blessing, the Torah sets forth the following condition: “if you shall toil in the Torah in order to do the mitzvos.” There is obviously a great difference between the literal translation and Rashi’s: the Torah seems to say that you must fulfill the mitzvah, whereas Rashi explains that you must strive for its fulfillment. Rashi teaches us that we must “Go in the path of Torah,” meaning toil in Torah and work on improving our knowledge, level of commitment and observance. In Torah, it’s the effort that counts. (As the Chofetz Chaim said, “In Torah, the very effort invested in study of Torah constitutes a mitzvah, even if there is no product’. If one does not arrive at a conclusion, the study of Torah is no less meritorious.” A Yeshiva dean was once approached by the parent of one his students. “I’d like to remove my child from the Yeshiva,” the man said. “After all, he’s only an average student; a Vilna Gaon (a Sage) he’ll never be.” The dean asked the father how he earned a living. He answered that he owned a business. “I think you should quit your business,” the dean said. “By why?” stammered the parent. “Listen,” said the dean with a smile, “you may be earning a living, but will you ever become a Rothschild?” The father understood the message. There is no mitzvah to become the Vilna Gaon. The mitzvah is to try to become one.

G. Peninim on the Torah (Rabbi A.L. Scheinbaum)

1. Walking the path of Hashem. “If in My statutes, you shall walk.” What does it mean to “walk” in Hashem’s way? One must retain his/her spiritual connection to Hashem both in and out of the synagogue or study hall — in one’s home, business, when interacting with others, etc. If you “walk” in Hashem’s statutes and affirm your ability to carry yourself n the path of Torah at all times, despite any opposition you may encounter, you will be blessed with great reward.

2. Everyone is valuable. Why does the Book of Vayikrah end with laws relating to (among other things) vows that a person may make to donate to the Temple the monetary value which the Torah assigns to a person his age? The significance is this change of topic lies in the concern that a person might become demoralized after the frightening punishments revealed in this chapter, feeling that he/she has no self-worth. The Torah’s message is that he/she always has worth as an individual. In fact, the Torah suggests that in moments of distress a person should make a vow to Hashem, as Yaakov did when he left his father’s home. This sign of solidarity with Hashem serves as a source of encouragement and reassurance.

H. Living Each Week (Rabbi Abraham Twerski)

Pride with humility. “And I have made you walk upright.” Rashi’s comment on this verse is “with an upright posture.” This is somewhat surprising, since the Talmud considers walking with an upright posture to be a sign of a lack of humility, and indeed frank arrogance. There is, however, a difference whether one assumes an attitude of pride because one is boasting about oneself or seeking popular acclaim in order to appease one’s ego, or whether one taking pride in one’s own achievement or prominence as being a testimony to Hashem’s glory. For the person who knows that any greatness he possesses was bestowed upon him by Hashem and is not of his own doing, being the recipient of honor can be a most humbling experience. This kind of “walking upright” is not only permissible but is desirable.

I. Tell It From The Torah

Strength In Numbers. “Five of you will chase 100 and 100 of you will chase 10,000″. G-d tells the Jews that they will destroy their enemies. But, the math doesn’t make sense. If 5 chase 100, then 100 should only be able to chase 2,000. This reminds us how we can strength from each other. 100 people working together give each other substantially more strength from merely 5 people doing so.

J. Windows To The Soul

Fitting Cadence. The Book of Vayikra begins with G-d’s call to Moshe to initiate the Divine service and comes to a disturbing climax with the dire warnings of Divine retribution should the people go astray. The Torah continues, in Bamidbar, with a few laws respecting animals sanctified for the Divine service. Why do these laws follow on the heels of the dire warnings? The very last passage of Vayikra discusses the laws of temurah, among the laws of other holy items. An animal sanctified for an offering cannot be exchanged for another. If the exchanges is attempted, both animals remain in the holy domain. The Torah repeatedly stresses that no distinction be made between “good and bad”. The laws of this section thus teach us that once an object attains holiness it must remain so unless properly redeemed. Upon further consideration, this law provides a fitting metaphor for the consolation that concludes the dire warning, when G-d declares “even in the land of their enemies I will not cast them away, nor will I loathe them to destroy them and void My convenient with them.” We see this promise etched in the structure of halacha (Jewish law) in the laws of temurah and other holy items. G-d has invested the Jewish people with holiness by choosing us. Whether “good or bad,” we cannot lose our designation. We, too, will have redemption.

K. Something To Say (R’ Dovid Goldwasser)

In Its Proper Time. “I will provide your rains in the proper time.” The Maggid of Mezritch explains that the real meaning of this blessing is that the physical and material benefits we receive in this world should help, rather than hamper, us in our service of G-d. These blessings, however, should only come in their “proper time” – we ask that we not be preoccupied with mundane affairs when we need to be single-mindedly involved in spiritual matters.

L. Soul of the Torah (Victor Cohen)

1. Striving Upward. “If you will go in My decrees and observe My commandments and perform them.” “If you will go,’ commented R’ Bunim, means that we constantly go higher and higher (and not stay on one level).

2. Always Here. “And I will turn to you.” The Chiddushei Harim commented that this means that G-d always has time for His servants.

M. Growth Through Torah (Rabbi Zelig Pliskin)

1. Torah Gives One Joy. “If you shall walk in My statutes and observe My commandments and do them . . . ” Rabbi Mordechai Gifter taught that the words “if you shall walk in My statutes refers to laboring in Torah. This concept of toiling in Torah is inherent in the study of Torah. It signifies the ability in Torah study to find all the joy and pleasure for which one could wish. Toiling in Torah does not mean a life completely impoverished from human joys and pleasure, but rather the sublime contentment of the most intimate contact with the Source of all joy and pleasure.

2. Utilize Traveling Time For Torah Study. “You shall walk in my statutes.” The Ohr HaChayim comments that the reference to “walking” is to remind us that we should become accustomed to studying Torah even when we are walking or traveling.

3. Don’t Just Confess Your Sins, Actually Improve Yourself. “And they shall confess their iniquity and the iniquity of their fathers, in their treachery which they committed against me, and also they have walked contrary unto Me. I also will walk contrary unto them, and bring them into the land of their enemies.” At first glance, it is difficult to understand the continuity of these two verses. The Torah tells us that they will confess their sins, a positive act. Why, then, does the next verse describe more retribution? The Chofetz Chaim explains that here the Torah teaches us that merely confessing our wrongdoings without sincerely regretting the wrong we have done and without accepting upon ourselves to improve in the future is not worth anything. The most important aspect of repentance is to improve ourselves from now on.

N. Living Each Week (Rabbi Abraham Twerski)

1. The Process Is The Product. “If you will walk according to My laws.” Rashi cites the Toras Kohanim, noting that “walking according to My laws” means that “you will labor in Torah.” How is this implied in the words of the passage? In the prayer we say upon completion of a volume of the Talmud, we express gratitude to G-d for enabling us to study Torah. We compare the efforts of the scholar in studying Torah to the efforts others expend in various activities and we say, “we labor and they labor. We labor and receive a reward, while they labor and do not receive a reward.” The Chofetz Chaim asks, “what does it mean that others do not receive a reward for their labor? Isn’t a craftsman compensated for his work? The Chofetz Chaim answers that while a laborer is compensated for his work, it is only if such work results in some type of product. Workers are only paid because their efforts have borne, or will bear, fruit. Labor for the sake of labor is seen as futile. This is not so in regards to Torah. “In Torah, the very effort invested in the study of Torah constitutes a mitzvah, even if there is no ‘product’”. If one does not arrive at a conclusion, the study of Torah is no less meritorious. In Torah, the searching is the finding, and the striving is the goal.

2. The Responsibility of Heritage. “I shall remember My covenant with Jacob, and also My covenant with Isaac, and also My covenant with Abraham shall I remember.” This verse occurs in the midst of the narration of the terrible consequences that will result if the Jews abandon Torah, and the Divine promise of remembering the Patriarchs appears to be a digression from the theme of harsh judgment that will befall Israel. The Shelah explains that it is not all digression, but to the contrary a reason why the Divine judgments will be so harsh. Given our illustrious heritage, our deviant behavior stands out in stark contrast, and we are judged more harshly than if we had originated from less illustrious ancestors. If we remember from whom we derived, and are more cognizant of our heritage, our behavior will reflect our noble origins.

O. Torah Gems (R’ Aharon Yaakov Greenberg)

1. True Peace. “You will dwell in your land safely . . . and I will give peace in the land. . . ” Isn’t this verse redundant? The latter reference refers to internal peace, between yourselves, between one another.

2. Recognizing G-d’s Hand. “But will want contrary to Me . . . Then will I also walk contrary to you . . . ” The source of all sin is that one denies that G-d controls the world and instead claims that everything which occurs is mere coincidence.” Thus, “if you want contrary to Me” – if you say that everything which occurs is purely by coincidence, then “I will also want contrary to you” – I will hide My face from you and you will not see how I control matters. Then will have no place to turn when you are in trouble.

P. Rabbi Frand on the Parsha

The Importance of Peace. “And I will make peace in the land, and you will recline without fear.” G-d promises that things will go well as long as the Jews follow His decrees. The land will be fertile and the crops will be plentiful. Then He adds, “and I will make peace in the land.” Rashi quotes from Toras Kohanim, “You might say, ‘We have what to eat, and we have what to drink. But if there is no peace, there is nothing.” Therefore, the Torah adds, ‘And I will make peace in the land.’

Q. LilMode U’lilamed (Rabbi Mordechai Katz)

Achdus: United we stand, divided we fall. The admonitions suggests that if the Jews defy Hashem’s word, they will be smitten before their enemies. The text suggests that the “enemies” include enemies from “within” the Jewish people. History has shown that some of the worst enemies of the Jewish people have been Jews (e.g., the first person killed in the Maccabean uprising was a Hellenist Jew killed by Matisyohu when he slaughtered a pig on the Altar). History has, however, also shown the unlimited potential when Jews have united (e.g., when the Jews were united behind David and Shlomo, their prosperity was at a peak and the Holy Temple was built). We must heed the lesson of the value of achdus (unity of the entire Jewish people), not only during times of national crisis, but at all times.

R. Growth Through Torah (Rabbi Zelig Pliskin)

1. Be happy for others’ good fortune. “And I will place peace in the land”. Rashi states “if there is no peace there is nothing”. Many people would feel satisfied with their lot, but for the fact that they’re envious that others have more. When one feels sincere love for others, he isn’t envious of their success and possessions — this leads to true peace.

2. Be aware of the dangers in rejecting the Torah. The Chofetz Chaim noted that there are those who are afraid to read the admonitions in this week’s Parsha. However, he gives the analogy of someone who was traveling on a dangerous path and, fearful of the narrow road, the wild animals and the other pitfalls on the route, blindfolds himself. Clearly, we can see that this is no solution. Similarly, says the Chofetz Chaim, we must be aware of the dangers of not behaving properly and failing to do good; while the main focus should be on the benefits of behaving properly and doing good, it is important that we also realize the harmful consequences of failing to do so.

3. Act in an elevated manner at home. “A person who sanctifies his home . . . ” The Kotzker Rebbe notes that true holiness is not shown when one is involved in spiritual matters such as study or prayer, but when a person sanctifies his seemingly mundane daily household activities, taking advantage of the many opportunities for acts of kindness towards others in the home.

S. Majesty of Man (Rabbi A. Henach Leibowitz)

Finding time for Torah study. “If you walk in My laws . . . ” The Midrash tells that King David explained a verse in Tehillim (Psalms): “I contemplated my path and my feet returned me to Your testimony,” by noting that each day he decided where he had to go and what he had to do, but instead his feet carried him to learn Torah. Clearly, David didn’t disregard necessary tasks; however, he possessed the wisdom to discern which tasks were truly “necessary”. While we must not shirk our responsibilities to our jobs, families, etc, we should follow David’s footsteps and inculcate within ourselves and our children a strong yearning to learn Torah; by so doing, we will find that we do have some time in our busy schedules for Torah study.

T. Project Genesis (Rabbi Mordecai Kamenetzky)

A history lesson. This Parsha contains stern admonitions and treacherous warnings of what will happen to the Jewish people lest they not observe the Torah. Of course the prescient predictions of misfortune are preceded with a bounty of blessing if we keep the Torah. Unfortunately, however, the good comes with the bad, and the unfavorable penalties are not omitted. They are hauntingly clear and undiluted. The Torah details calamity with Divine accuracy. It predicts enemies with foreign tongues will come from foreign lands to capture us. The Torah forewarns that these conquerors will not act like most, to leave the subjugated in their own land. They will, says the Torah, disperse the Jews throughout the entire world. Frightfully, the Parsha foreshadows the horrors of the inquisition and Holocaust with descriptions of barbarism, Jews betraying Jews, and mass starvation. The predictions are amazing in their accuracy; and more depressing, we were the victims. It’s a very difficult Parsha, but the Torah must apprise us about the pain and suffering we will eventually endure. This essay is in no way attempting to answer why those bad things happened to good people. But two thousand years before the events, the Torah accurately predicts events that are unprecedented in the annals of conquerors and the vanquished. Yet the Torah doesn’t end it’s tochacha only with notes of despair. The strong admonitions close with a promise that, though we will be spread throughout the world we will always yearn for our homeland, feel connected to it, and that an enduring spirit and love for Judaism and our Father in Heaven will never cease. Three thousand years and countless massacres, crusades, inquisitions later it still works. Pretty powerful. That would have been a great way to end off quite a depressing portion. It would have even been a wonderful way to end the Book of Vayikrah. But the Torah ends the portion with quite an anticlimactic group of laws respecting a person’s right to donate his own value or the value of any of his possessions to the Temple. He can declare his home, his animals, even himself as subject to evaluation. Moreover, the Torah assesses a value to any living soul. And that value, whether 30 silver shekels or 50 shekels, is to be donated to the Temple. What connection is the last part of the Parsha to the stern and ominous portion that precedes it? After the Nazis invaded the small village of Klausenberg, they began to celebrate in their usual sadistic fashion. They gathered the Jews into a circle in the center of town, and then paraded their Rebbe, Rabbi Yekusial Yehuda Halberstam, into the center. They began taunting and teasing him, pulling his beard and pushing him around. The vile soldiers trained their guns on him as the commander began to speak. “Tell us Rabbi,” sneered the officer, “do you really believe that you are the Chosen People?” The soldiers guarding the crowd howled in laughter. But the Rebbe did not. In a serene voice, he answered loud and clear, “Most certainly.” The officer became enraged. He lifted his rifle above his head and sent it crashing on the head of the Rebbe. The Rebbe fell to the ground. There was rage in the officer’s voice. “Do you still think you are the Chosen People?” he yelled. Once again, the Rebbe nodded his head and said, “yes, we are.” The officer became infuriated. He kicked the Rebbe in the shin and repeated. “You stupid Jew, you lie here on the ground, beaten and humiliated. What makes you think that you are the Chosen People?” From the depths of humiliation clouded in dust, the Rebbe replied. “As long as we are not the ones kicking and beating innocent people, we can call ourselves chosen.” The Kotzker Rebbe explains that the Torah follows the portion of tochacha, the story of Jews kicked and beaten from their homeland, with an even more powerful message. No matter what happens, we have great value as individuals, and as a nation, now and for eternity. Hashem understands that each and every one of us is a great commodity. Lying on the ground, beaten and degraded, a Jewish man, woman, or child can declare his value to the Temple, for no matter how low any nation considers him, G-d values his great worth. And he is considered cherished for eternity.

U. Living Each Day (Rabbi Abraham Twerski)

The deception of underestimation. In this Parsha, we read the very serious consequences that will follow abandonment of the Torah. The, G-d says, “I shall remember My covenant with Jacob . . . and with Isaac . . . and with Abraham.” What is the relevance of this statement in the context of the admonishment? Shelah explains that a person is held accountable commensurate with his capacities. Our actions are judged against a very high standard since we are the descendants of the Patriarchs. We had forebears who were saintly people, thoroughly spiritual, and completely committed to Hashem’s will. The yeitzer hara (evil inclination), however, never relents. If it cannot undermine our spirituality by one technique, it will try another. It is apt to delude us with misguided humility in order to gain its ends. “Why makes you think that your study of Torah is of any value?” “You act as though you are a tzaddik (righteous person), when in fact you are a degenerate.” These negative thoughts are aided by our natural inclination to laziness and comfort. To combat the yeitzer hara, we must be aware of our enormous capacities. Every person has potential that approaches that of the angels (Psalms 8:6). We must maximize that potential, and not allow ourselves to be deluded that we are incapable of reaching the heights of spiritual achievement.

V. Parsah Parables (Rabbi Mordechai Kamenetzky)

It’s the effort. In this Parsha, the Torah promises its bounty of blessing — rain in its proper time, secure borders, peace and tranquillity. All these promises are prefaced, however, by the opening words, “if you follow My commandments and observe my mitzvos.” Rashi, amazingly enough, explains this verse in a different light. As a prerequisite to its great blessing, the Torah sets forth the following condition: “if you shall toil in the Torah in order to do the mitzvos.” There is obviously a great difference between the literal translation and Rashi’s: the Torah seems to say that you must fulfill the mitzvah, whereas Rashi explains that you must strive for its fulfillment. Rashi teaches us that we must “Go in the path of Torah,” meaning toil in Torah and work on improving our knowledge, level of commitment and observance. In Torah, it’s the effort that counts. (As the Chofetz Chaim said, “In Torah, the very effort invested in study of Torah constitutes a mitzvah, even if there is no ‘product’. If one does not arrive at a conclusion, the study of Torah is no less meritorious.” A Yeshiva dean was once approached by the parent of one his students. “I’d like to remove my child from the Yeshiva,” the man said. “After all, he’s only an average student; a Vilna Gaon (a Sage) he’ll never be.” The dean asked the father how he earned a living. He answered that he owned a business. “I think you should quit your business,” the dean said. “By why?” stammered the parent. “Listen,” said the dean with a smile, “you may be earning a living, but will you ever become a Rothschild?” The father understood the message. There is no mitzvah to become the Vilna Gaon. The mitzvah is to try to become one.

W. Peninim on the Torah (Rabbi A.L. Scheinbaum)

1. Walking the path of Hashem. “If in My statutes, you shall walk.” What does it mean to “walk” in Hashem’s way? One must retain his/her spiritual connection to Hashem both in and out of the synagogue or study hall — in one’s home, business, when interacting with others, etc. If you “walk” in Hashem’s statutes and affirm your ability to carry yourself n the path of Torah at all times, despite any opposition you may encounter, you will be blessed with great reward.

2. Everyone is valuable. Why does the Book of Vayikrah end with laws relating to (among other things) vows that a person may make to donate to the Temple the monetary value which the Torah assigns to a person his age? The significance is this change of topic lies in the concern that a person might become demoralized after the frightening punishments revealed in this chapter, feeling that he/she has no self-worth. The Torah’s message is that he/she always has worth as an individual. In fact, the Torah suggests that in moments of distress a person should make a vow to Hashem, as Yaakov did when he left his father’s home. This sign of solidarity with Hashem serves as a source of encouragement and reassurance.

X. Living Each Week (Rabbi Abraham Twerski)

Pride with humility. “And I have made you walk upright.” Rashi’s comment on this verse is “with an upright posture.” This is somewhat surprising, since the Talmud considers walking with an upright posture to be a sign of a lack of humility, and indeed frank arrogance. There is, however, a difference whether one assumes an attitude of pride because one is boasting about oneself or seeking popular acclaim in order to appease one’s ego, or whether one taking pride in one’s own achievement or prominence as being a testimony to Hashem’s glory. For the person who knows that any greatness he possesses was bestowed upon him by Hashem and is not of his own doing, being the recipient of honor can be a most humbling experience. This kind of “walking upright” is not only permissible but is desirable.

BEHAR

I. Summary

A. Shemittah (Sabbatical) Year. After the Jews took possession of Canaan, they are to observe each seventh year as a Shemittah (Sabbatical) year for the land, during which they are not to sow their fields, prune their vineyards, or reap the harvest that grew by itself.

B. Yovel (Jubilee) Year. Each 50th year was the Yovel, which was proclaimed on Yom Kippur. During the Yovel year:

1. Fields were not to be sown or harvested;

2. Hebrew slaves were to be set free; and

3. Land reverted back to its original possessor. (Thus, the price of land that was sold was based upon how many years of ownership remained before the Yovel.) Land sold because of its owner’s poverty could be redeemed by either the former owner or his relative. If someone sold a house in a walled city, he could only redeem it within one year of the sale; however, homes in villages and in cities set aside for the Levi’im would revert back to their original owners during the Yovel year.

C. Prohibition of Interest. One should lend money to a poor fellow Jew without charging him interest.

D. Treatment of a Slave. If a poor Jew was forced to sell himself into servitude, his Jewish master should treat him with respect. As noted above, the servant would be set free during the Yovel year. A relative could redeem a Jewish servant by paying his master a sum based upon the number of years remaining until the Yovel.

II. Divrei Torah

A. Lil’Mode U’lilamed (Rabbi Mordechai Katz)/Artscroll Chumash

1. The significance of Shemittah.

a. Ramban notes that, like Shabbos, Shemittah bears testimony to Hashem’s creation of the universe in six days and His rest on the seventh day. (This is why only the Shemittah — not any of the Festivals — is specifically likened to Shabbos.)

b. Shemittah (and Yovel) helps us to develop Emunah (faith in Hashem), for it acknowledges that our possessions and personal freedom are provided by Hashem and are under His dominion.

c. The Sfas Emes, z’tl notes that the land’s rest during the Shemittah year teaches us that the primary force in the universe is Hashem, not the laws of nature. By leaving his fields untended, the Jew demonstrates that this world is but a corridor leading to the ultimate world. However, it also teaches that one can’t totally abstain from the world in which he lives. Thus, we must sow and harvest for six years (just as we must work for six days and rest on the Shabbos). This recognition infuses holiness and purpose into our workdays and years.

2. Interest and Shemittah. What is the connection between the prohibition of charging interest and the laws of Shemittah? Shemittah and the prohibition against interest remind us that our land and money, respectively, are gifts from Hashem.

3. The Highest Form of Charity. “If your brother becomes impoverished . . . you shall strengthen him”. Rambam notes that this teaches us that the highest form of charity is to step in with help to prevent someone from become poor (e.g., by giving him/her a loan, investing in his/her business, etc.) As Rashi notes, when a donkey’s load begins to slip, even one person can adjust it; but if the animal has fallen, even five people can’t get it back on its feet.

B. Growth Through Torah (Rabbi Zelig Pliskin)

1. By realizing that others suffer, we can more easily cope with our own suffering. It is a mitzvah to blow the shofar to proclaim the Yovel. This was to remind the master who was to free his servant and the landowner who was to return land to its rightful owner that others were doing the same. Knowing that others are undergoing hardships makes it easier to accept our hardships, and to put our own suffering into perspective.

2. Hashem does not want you to cheat His children. The Parsha commands “and when you sell anything to your fellow man or buy from your fellow man, you shall not cheat one another”. If one remains aware that Hashem is the creator of all people, he/she will be careful not to deceive others (just as one would be most careful if dealing with the offspring of an emperor). Rav Nachman was asked how it is possible to think of Hashem when involved in business, to which he replied “people find it easy to think about business when they are praying; similarly, if one really wants to, he/she can think of Hashem while engaged in business.”

3. Feel an inner respect for other people. The Parsha prohibits a master giving a servant work that isn’t really necessary (e.g., telling a servant to warm things up when the master doesn’t really need it). Why does the Torah prohibit this, since the servant has no idea that his work is unnecessary? The Torah wants us to feel an inner respect for the dignity of others, since we are all created in Hashem’s image.

C. Kol Dodi on the Torah (Rabbi David Feinstein)

1. The Emunah in Shemittah. “If you will say what will we eat in the seventh year? Behold! We will not sow and gather in crops! I [Hashem] shall ordain My blessings for you in the sixth year and it will yield a crop sufficient for the three-year period [i.e., the seventh-ninth years].” Rashi, citing Chazal, teaches that the 70 years of the Babylonian exile were punishment, measure-for-measure, for the 70 Shemittah years which the Jews failed to observe when they were on their land. But if the above verse assures the Jews that the crop from the sixth year will be excessively abundant, why would they fail to adhere to the laws of Shemittah and insist on planting or harvesting during the Shemittah year? Since the sixth year would be so abundant, one could easily be led astray into believing that the seventh year would be equally (or even more) prosperous. Thus, it required great emunah (faith in Hashem) to recognize that however attractive the short term gains were, they would disappear quickly, whereas the reward for observing mitzvos, even though it may sometimes seem long in coming, lasts forever.

2. The Prohibition Against Interest. Why does the Torah connect the prohibition against interest with the Exodus from Egypt? Homiletically, when Hashem told Abraham that his descendants would suffer exile and enslavement for 400 years, it was a debt of servitude. The debt didn’t begin to be “repaid” until much later, when Jacob went down to Egypt. Furthermore, we are told that the Egyptian exile lasted only 190 years (and that the Jews were enslaved for only 116 years), since Hashem took off time to compensate for the extremely harsh labor imposed by the Egyptians at the end. Normally, when repayment of a debt is postponed, interest is accrued. However, instead of increasing the debt, Hashem reduced it. Thus, the prohibition against interest reminds us that just as Hashem forgave us the interest, we must do so for others.

D. Parsha Parables (Rabbi Mordechai Kamenetzky)

50 years of transition. The Torah teaches us that the end of the Yovel, a 50-year cycle in the land of Israel, there is a radical socio-economic transition: ” . . . freedom shall be announced to the land and all its inhabitants.” Every servant shall return home to his family. All land that was sold shall return to its original owner. “And the land shall not be sold for eternity, for I [Hashem] am the true owner of the land!” Hashem, the “Ultimate Landlord,” further reminds us that all such transactions are canceled with Yovel. All of these reversions occur at the close of Yom Kippur. Why? One of the most intriguing aspects of Judaism is the concept of teshuvah (repentance). No matter how great a sin, every Jew has the ability to change his situation and undo the damage. Yom Kippur is the day that is most appropriate for teshuvah, for it represents the idea that in the world of spirituality there is no sense of permanence. The desperate soul who feels he has no chance to change begins the year with a clean slate. He is rejuvenated and revitalized. In this Parsha, the Torah tells us that this rejuvenation does not only happen spirituality. Even regarding physical or financial situations, there is no permanence. Yovel is the Yom Kippur of the material world. This concept is illustrated by the following story: A wealthy traveler came to meet the Chofetz Chaim, whose piety and brilliance were admired all over the world. Entering the sage’s tiny home, the wayfarer was shocked at it simplicity. In the center of the room stood an old table and a rickety bench. The kitchen was tiny and primitive, and the small cot on the side was hardly befitting this leader of European Jewry. “Rebbe,” asked the man, “where are all your possessions? How can you live with barely a thing? The Chofetz Chaim gently asked the man, “And how did you arrive here?” “By coach,” the man answered. The Chofetz Chaim walked outside and peered into this very fine carriage. He then turned to the man and asked, “I see no dining room here, nor kitchen, and not even a bed?” “But Rebbe,” the man protested, “I am but traveling. I don’t need those amenities. I don’t know where I’ll be tomorrow, and they are only useful in a fixed place.” The Chofetz Chaim smiled,”I, too, am traveling in this world. I know not where I will be tomorrow. I only need temporary amenities.” Every Yovel on Yom Kippur we are reminded that this is a world of transition. Whether it be in our personal lives, our real estate or our spirituality, there is always movement and change. Let us remember: it is always for the best.

E. Living Each Day (Rabbi Abraham Twerski)

Perfection of Chesed. The prohibition against taking interest is one of the most formidable in the Torah. The Midrash states that on Judgment Day, any sins will be submitted for debate between accusing and defending angels, but for sin of taking interest, there is no deliberation and condemnation is immediate. Rabbi Chaim Shmulevitz states that the principle behind the prohibition of interest is that it constitutes a personal gain acquired while performing chesed (an act of kindness), in this case, lending someone money. Any act of kindness should be done altruistically, and receiving any return detracts from it and essentially destroys the concept of chesed. (One of the most important acts of chesed is attending to the burial of the dead. Obviously, there can be no anticipation of the beneficiary returning the favor. It is therefore pure chesed.) Since the overriding concern is that the person in need should receive the help he requires, the Talmud states that all acts of chesed are rewarded, even if one does them for ulterior motives. However, our goal should be to achieve the highest level of chesed, that which brings one no personal gain whatsoever. The Talmud states that the purpose of creation was to make possible the performance of chesed. This gives chesed its supreme importance. Chesed is the reason for all existence.

F. Peninim on the Torah (Rabbi A.L. Scheinbaum)

1. The meaning of Shemittah. We can derive multi-faceted lessons from Shemittah:

a. Horav Shimon Schwab, z’tl, observes that Shemittah symbolizes mesiras nefesh, self-sacrifice. Despite one’s attachment to his land, he is asked to divest himself of his source of livelihood for an entire year, in order to let all Jews and animals “trespass” on his pride and joy. Why? Because it is Hashem’s command. This is true heroism!

b. Shemittah attests to the entire Jewish people’s belief that Hashem “owns” the land. We demonstrate publicly that we are surrendering our control and ownership of the land, and renounce whatever outstanding debts are owed us. Through Shemittah, we demonstrate our faith and trust in Hashem. We do not worry while our land lies fallow. Our trust is resolute, our faith unshaken.

c. Shemittah attests to the Jewish people’s uniqueness, further evidencing the exceptional relationship we are privileged to have with Hashem.

d. It is the ultimate expression of emunah (faith in Hashem) — if one approaches Shemittah purely from a rational perspective, their scientific conclusions would not support permitting the fields to remain fallow. However, if one is able to have the faith to comply with Hashem’s mandate before he strives to understand it, he can obtain a level of strength and faith comparable to that of the angels.

G. Living Each Week (Rabbi Abraham Twerski)

True freedom. “You shall proclaim freedom throughout the land to all its inhabitants.” This verse refers to the mitzvah of emancipating slaves in the jubilee year. Whether a person was sold as a slave in order to make restitution for theft, or whether he sold himself as a slave because of economic hardship, he was to be set free unconditionally in the jubilee year. Since only a minority of the population were slaves, why does the Torah use the words “Proclaim freedom to all its inhabitants,” since the vast majority of the people were free? The Pnei Yehoshua explains this with a profound psychological insight. Slavery does not only deprive the slave of his freedom, but the master as well. A person who dominates others is not truly free either, and the Talmud correctly states that one who acquires a slave acquires a master over himself (Kiddushin 20a). He who enslaves another becomes enslaved himself. The most absolute type of slavery occurs when a person is enslaved by his ego. One who has the need to control others is not free. The truly free person has no need to control others. Indeed, the psychologically healthy person realizes what an enormous task self-mastery is, and since he is occupied with becoming master over himself, he does not have the time, energy nor need to be a master over others.

H. Torah Gems (Rabbi Aharon Yaakov Greenberg)

1. True Freedom. “Proclaim liberty throughout all the land to all the inhabitants thereof. . .” The Torah did not address “all the slaves,” but “all the inhabitants,” because in any country where freedom is incomplete. Slavery is an affliction which afflicts both slave and master. (Penei Yehoshua)

2. Strangers and Dwellers. “For you are strangers and dwellers with Me. . .” If you are strangers, how can you be dwellers (which implies permanence), and if you are dwellers, how can you be strangers? The meaning of this verse is as follows: G-d and the Jewish people always have a stranger-dweller relationship. If we feel that we are strangers in this world, and that this world is but a corridor leading to the World To Come, then G-d’s Divine Presence dwells among us. If, on the other hand, we feel that we are dwellers in this world, and that we can do what we want without
any care of future retribution, G-d becomes a stranger, as it were, to us. (Dubno Magid)

3. The Ultimate Redeemer. “And if the man has no one to redeem it, he himself will find the means to redeem it.” When there is no redeemer, when all sources of help have been exhausted, then “he himself will have the means.” G-d promises that He Himself will help the person, and “he will find the means to redeem it.” (Chasam Sofer)

4. Reaching Out To the Poor. “And if your brother becomes poor. . .” The previous verses appear in the plural form, but when the Torah refers to aiding the poor it switches to the singular. When someone needs help, people shift the responsibility to another, claiming that the other is a closer relative, more wealthy, etc. The Torah thus speaks in the singular, reminding us that each individual has a responsibility of helping the poor, and one cannot absolve himself by referring the poor person to someone else. (Alshekh)

I. Tell It From The Torah (R’Yaacov Peterseil)

1. Being Honest With Ourselves. “And you shall not deceive your fellow man.” There are those who take this verse one step further. Not only should we not deceive our fellow man, but we should also not deceive ourselves. If we are honest with ourselves, we will be honest with others.

2. Interest: A Lesson In the Value of Time. “You shall not take any interest from him.” Why is it prohibited to lend money to a fellow Jew and charge interest? Rabbi Zalman Sorotzkin explains that the most important thing we have in life is time. Time is what puts everything into perspective. In truth, we should be sad at every passing moment, for each one brings us closer to “the day of reckoning.” But someone who lends money and charges interest has the exact opposite feeling. Every second that passes brings him great joy, because he is making more interest on his money.

J. Soul of the Torah: Insights of the Chassidic Masters on the Weekly Torah Portions (Victor Cohen)

1. Pride In Our Service of Hashem. The Lubavitcher Rebbe, zt’l gave the following reason for the Parsha being named Behar, not Behar Sinai. Mount
Sinai exemplifies two aspects of personality – on the one hand, it was “the lowest of all mountains,” a symbol of humility. On the other hand, it is a mountain, showing pride and honor. It is thus a blend of these two opposites. Yet, it is called “The Mountain of Hashem,” the place where Hashem chose to make known His presence and transmit His teachings. The title of the Parsha emphasizes the pride and not the humility. Once we understand that we must undertake the mission with which Hashem has entrusted us, there is no need to be reminded to be humble in the face of service to Hashem. This is the intent of the name Behar, “on the mountain – the servant of Hashem stands proud, invested with strength of purpose.

2. Honest Business Practices. “When you make a sale to your fellow or when you buy land from the hand of your fellow, do not victimize one another.” The Chernobyler commented that if we are honest in our business dealings and observant of the laws against fraud, interest and false weight, that in and of itself is serving G-d.

3. Never Despair. “If your brother becomes impoverished and his hand becomes weak then you shall assist him.” The Baal Shem Tov commented that when times are bleak and there seems to be no hope, you should not resign yourself to that predicament and state of mind. Become strong and develop a positive attitude.

K. Something to Say (Rabbi Dovid Goldwasser)

1. The Value of Faith. “If you will say: ‘what will we eat in the seventh year?. . .’ I will ordain My blessing for you in the sixth year.” This is an assurance to the farmers, who may not plow and plant during the Shemitta. If they ask what they will have to eat, G-d tells them that He will send His blessing in the sixth year so that they will have enough of a surplus to provide abundant food until they can resume their normal agricultural cycle. Rebbe Zishe of Anipoli analyzes the relationship between the Jewish people’s question and G-d’s response. It would seem from the wording of the verse that unless they demand to know “what will we eat?,” G-d will not send His blessings. Is this so? R’ Zishe answers that a lack of faith can close a pipeline through which blessing flows to the world. If the Jews are so lacking in faith that they must ask where their sustenance will come from, G-d tells them that He will have to take emergency measures; He says he will ordain his blessing, for it will be necessary for Him to reinstate the closed-off blessing in the world. If there had not been a lack of faith, it would have been natural for the blessings to flow.

2. True Empathy. On the same verse, the Tzor Hamor asked why G-d sends his blessing upon us only when we ask, “what will we eat?” A person who is wealthy often cannot feel the distress of the poor. G-d therefore gives the commandment of Shemitta. In observing Shemitta, wealthy people will also feel what it is like not to have everything they want. They, too, will have to turn to G-d and ask “what will we eat?” This need will arouse in them a sympathy for the lot of the poor. Because of the concern shown by the wealthy, G-d “will ordain” [H]is blessing.” G-d’s blessing will be sent in the merit of their sympathy.

L. Growth Through Torah (Rabbi Zelig Pliskin)

1. Yovel and Shemitta Remind Us That G-d Is Our Ruler. Rashi notes that the Torah explicitly mentions that the rest on the Shemitta year is for the Almighty, just as the Torah states this in reference to the weekly Shabbos. Rabbi Yeruchem Levovitz cites the Raavad that a fundamental principle behind the commandments is that “they are to remind us constantly that we have a Creator who is our Ruler.” The Almighty gave us this earth, but after using the Earth from some time, we can mistakenly think that the earth belongs to us, and we can forget that the Almighty is the real owner. Thus, the Torah stresses in this verse that the commandment to rest in the seventh year applies to the land which the Almighty gave us. The Almighty gave us the commandment of Shemitta and Shabbot to help us internalize the awareness that he is the true Boss of the earth.

2. Be Very Careful Not to Cause People Pain with Your Words. “And you should not hurt the feelings of one another, and you shall fear the Almighty.” The Torah instructs us not to say anything to another which will cause him/her emotional pain. Rabbi Schlomo Kluger commented that some people are careless with others’ feeling, focusing solely on those obligations which relate to their own relationship with G-d. However, if we are not respectful of others, we will eventually be careless with those commandments between man and G-d. Therefore, in the same verse that warns
us not hurt others, the Torah reminds us to fear G-d – failure to observe the first half of the verse will lead to failure to observe the latter part of the verse.

3. Do Acts Of Kindness Without Any Ulterior Motive. “Your money you shall not give him upon interest.” R’ Chaim Shmuelevitz explains the prohibition against charging interest by noting that the Torah wants to train us to do acts of kindness without any gain. Not only are we prohibited to charge interest when lending money, but the borrower is also prohibited from paying interest in any form. When we lend money (or do any other acts of kindness), we should do so only to help others and not with any expectation of return.

M. Reflections on the Sedra (R’ Zalman Posner)

The Face of Shemitta. Why was the mitzvah of Shemitta particularly related to Mt. Sinai? After all, the entire Torah was taught to Moshe on Mt. Sinai. Shemitta, perhaps more than any other mitzvah, tests a Jew’s faith in G-d. There is no reason for its fulfillment other than faith in G-d, and without faith in G-d its fulfillment is impossible. As Sinai is symbolic of Judaism, Shemitta is symbolic of devotion to Judaism. We have our Shemitta each week – the Shabbos – that is no less a test of our devotion to G-d and our religious commitment.

N. Pirkei Torah (R’ Mordechia Gifter)

True Bitachon. “The land will gives its fruit and you will eat your fill. If you will say, ‘what will we eat in the seventh year?,’ I will ordain My blessing for you . . . ” S’forno explains that one who does not question what he will eat in the seventh year will indeed have less produce; however, the nutritional quality of the produce will be so enhanced that he will not be required to eat as much as usual. Less will carry further, and the produce of the sixth year will thus suffice for the seventh year. However, one whose emunah is not so strong and asks what he will eat in the 7th year will have plentiful crops that will last him through the 7th year; nevertheless, these crops will be of normal (not enhance) quality. From S’forno’s explanation, we note two kinds of bitachon (trust in G-d). One is the kind possessed by one who wants to completely fulfill G-d’s will, but wonders how he will survive doing so. His bitachon is great, for even though he does not know what he will eat, he nonetheless fulfills G-d’s will. Yet, there is an even greater level – the trust of one who performs the mitzvah and does not even inquire as to what will become of him. His bitachon is so great that he is absolutely certain that G-d will take care of him; his faith is more than a matter of perception – it is a reality!

O. Rabbi Frand on the Parsha

The Perfect Antidote. “When you sell from your friend or buy from your friend, do not cheat each other.” Smack in the middle of the instructions respecting Shemitta, the Torah inserts the singular prohibition of not cheating others. Why does it belong here? Furthermore, why does this law – which applies to movable property, not real estate – appear in the midst of the Shemitta laws? The Beis Av explains that the underlying concept of Shemitta is to impress upon people that, in the final analysis, everything we have comes from G-d. This concept negates the rationale for cheating – a person may think that his underhanded methods brought him additional monies. But, if he believes that everything comes from G-d, he can’t expect to outsmart Him. Thus, the lesson of Shemitta reinforces that cheating is not only wrong, it is futile.

P. Lil’Mode U’lilamed (Rabbi Mordechai Katz)/Artscroll Chumash

1. The significance of Shemittah.

A. Ramban notes that, like Shabbos, Shemittah bears testimony to Hashem’s creation of the universe in six days and His rest on the seventh day. (This is why only the Shemittah — not any of the Festivals — is specifically likened to Shabbos.)

B. Shemittah (and Yovel) helps us to develop Emunah (faith in Hashem), for it acknowledges that our possessions and personal freedom are provided by Hashem and are under His dominion.

C. The Sfas Emes, z’tl notes that the land’s rest during the Shemittah year teaches us that the primary force in the universe is Hashem, not the laws of nature. By leaving his fields untended, the Jew demonstrates that this world is but a corridor leading to the ultimate world. However, it also teaches that one can’t totally abstain from the world in which he lives. Thus, we must sow and harvest for six years (just as we must work for six days and rest on the Shabbos). This recognition infuses holiness and purpose into our workdays and years.

2 Interest and Shemittah. What is the connection between the prohibition of charging interest and the laws of Shemittah? Shemittah and the prohibition against interest remind us that our land and money, respectively, are gifts from Hashem.

3. The Highest Form of Charity. “If your brother becomes impoverished. . . you shall strengthen him”. Rambam notes that this teaches us that the highest form of charity is to step in with help to prevent someone from become poor (e.g., by giving him/her a loan, investing in his/her business, etc.) As Rashi notes, when a donkey’s load begins to slip, even one person can adjust it; but if the animal has fallen, even five people can’t get it back on its feet.

Q. Growth Through Torah (Rabbi Zelig Pliskin)

1. By realizing that others suffer, we can more easily cope with our own suffering. It is a mitzvah to blow the shofar to proclaim the Yovel. This was to remind the master who was to free his servant and the landowner who was to return land to its rightful owner that others were doing the same. Knowing that others are undergoing hardships makes it easier to accept our hardships, and to put our own suffering into perspective.

2. Hashem does not want you to cheat His children. The Parsha commands “and when you sell anything to your fellow man or buy from your fellow man, you shall not cheat one another”. If one remains aware that Hashem is the creator of all people, he/she will be careful not to deceive others (just as one would be most careful if dealing with the offspring of an emperor). Rav Nachman was asked how it is possible to think of Hashem when involved in business, to which he replied “people find it easy to think about business when they are praying; similarly, if one really wants to, he/she can think of Hashem while engaged in business.”

3. Feel an inner respect for other people. The Parsha prohibits a master giving a servant work that isn’t really necessary (e.g., telling a servant to warm things up when the master doesn’t really need it). Why does the Torah prohibit this, since the servant has no idea that his work is unnecessary? The Torah wants us to feel an inner respect for the dignity of others, since we are all created in Hashem’s image.

R. Kol Dodi on the Torah (Rabbi David Feinstein)

1. The Emunah in Shemittah. “If you will say what will we eat in the seventh year? Behold! We will not sow and gather in crops! I [Hashem] shall ordain My blessings for you in the sixth year and it will yield a crop sufficient for the three-year period [i.e., the seventh-ninth years].” Rashi, citing Chazal, teaches that the 70 years of the Babylonian exile were punishment, measure-for-measure, for the 70 Shemittah years which the Jews failed to observe when they were on their land. But if the above verse assures the Jews that the crop from the sixth year will be excessively abundant, why would they fail to adhere to the laws of Shemittah and insist on planting or harvesting during the Shemittah year? Since the sixth year would be so abundant, one could easily be led astray into believing that the seventh year would be equally (or even more) prosperous. Thus, it required great emunah (faith in Hashem) to recognize that however attractive the short term gains were, they would disappear quickly, whereas the reward for observing mitzvos, even though it may sometimes seem long in coming, lasts forever.

2. The Prohibition Against Interest. Why does the Torah connect the prohibition against interest with the Exodus from Egypt? Homiletically, when Hashem told Abraham that his descendants would suffer exile and enslavement for 400 years, it was a debt of servitude. The debt didn’t begin to be “repaid” until much later, when Jacob went down to Egypt. Furthermore, we are told that the Egyptian exile lasted only 190 years (and that the Jews were enslaved for only 116 years), since Hashem took off time to compensate for the extremely harsh labor imposed by the Egyptians at the end. Normally, when repayment of a debt is postponed, interest is accrued. However, instead of increasing the debt, Hashem reduced it. Thus, the prohibition against interest reminds us that just as Hashem forgave us the interest, we must do so for others.

S. Parsha Parables (Rabbi Mordechai Kamenetzky)

50 years of transition. The Torah teaches us that the end of the Yovel, a 50-year cycle in the land of Israel, there is a radical socio-economic transition: ” . . . freedom shall be announced to the land and all its inhabitants.” Every servant shall return home to his family. All land that was sold shall return to its original owner. “And the land shall not be sold for eternity, for I [Hashem] am the true owner of the land!” Hashem, the “Ultimate Landlord,” further reminds us that all such transactions are canceled with Yovel. All of these reversions occur at the close of Yom Kippur. Why? One of the most intriguing aspects of Judaism is the concept of teshuvah (repentance). No matter how great a sin, every Jew has the ability to change his situation and undo the damage. Yom Kippur is the day that is most appropriate for teshuvah, for it represents the idea that in the world of spirituality there is no sense of permanence. The desperate soul who feels he has no chance to change begins the year with a clean slate. He is rejuvenated and revitalized. In this Parsha, the Torah tells us that this rejuvenation does not only happen spirituality. Even regarding physical or financial situations, there is no permanence. Yovel is the Yom Kippur of the material world. This concept is illustrated by the following story: A wealthy traveler came to meet the Chofetz Chaim, whose piety and brilliance were admired all over the world. Entering the sage’s tiny home, the wayfarer was shocked at it simplicity. In the center of the room stood an old table and a rickety bench. The kitchen was tiny and primitive, and the small cot on the side was hardly befitting this leader of European Jewry. “Rebbe,” asked the man, “where are all your possessions? How can you live with barely a thing? The Chofetz Chaim gently asked the man, “And how did you arrive here?” “By coach,” the man answered. The Chofetz Chaim walked outside and peered into this very fine carriage. He then turned to the man and asked, “I see no dining room here, nor kitchen, and not even a bed?” “But Rebbe,” the man protested, “I am but traveling. I don’t need those amenities. I don’t know where I’ll be tomorrow, and they are only useful in a fixed place.” The Chofetz Chaim smiled,”I, too, am traveling in this world. I know not where I will be tomorrow. I only need temporary amenities.” Every Yovel on Yom Kippur we are reminded that this is a world of transition. Whether it be in our personal lives, our real estate or our spirituality, there is always movement and change. Let us remember: it is always for the best.

T. Living Each Day (Rabbi Abraham Twerski)

Perfection of Chesed. The prohibition against taking interest is one of the most formidable in the Torah. The Midrash states that on Judgment Day, any sins will be submitted for debate between accusing and defending angels, but for sin of taking interest, there is no deliberation and condemnation is immediate. Rabbi Chaim Shmulevitz states that the principle behind the prohibition of interest is that it constitutes a personal gain acquired while performing chesed (an act of kindness), in this case, lending someone money. Any act of kindness should be done altruistically, and receiving any return detracts from it and essentially destroys the concept of chesed. (One of the most important acts of chesed is attending to the burial of the dead. Obviously, there can be no anticipation of the beneficiary returning the favor. It is therefore pure chesed.) Since the overriding concern is that the person in need should receive the help he requires, the Talmud states that all acts of chesed are rewarded, even if one does them for ulterior motives. However, our goal should be to achieve the highest level of chesed, that which brings one no personal gain whatsoever. The Talmud states that the purpose of creation was to make possible the performance of chesed. This gives chesed its supreme importance. Chesed is the reason for all existence.

U. Peninim on the Torah (Rabbi A.L. Scheinbaum)

1. The meaning of Shemittah. We can derive multi-faceted lessons from Shemittah:

a. Horav Shimon Schwab, z’tl, observes that Shemittah symbolizes mesiras nefesh, self-sacrifice. Despite one’s attachment to his land, he is asked to divest himself of his source of livelihood for an entire year, in order to let all Jews and animals “trespass” on his pride and joy. Why? Because it is Hashem’s command. This is true heroism!

b. Shemittah attests to the entire Jewish people’s belief that Hashem “owns” the land. We demonstrate publicly that we are surrendering our control and ownership of the land, and renounce whatever outstanding debts are owed us. Through Shemittah, we demonstrate our faith and trust in Hashem. We do not worry while our land lies fallow. Our trust is resolute, our faith unshaken.

c Shemittah attests to the Jewish people’s uniqueness, further evidencing the exceptional relationship we have with Hashem.

d. It is the ultimate expression of emunah (faith in Hashem) — if one approaches Shemittah purely from a rational perspective, their scientific conclusions would not support permitting the fields to remain fallow. However, if one is able to have the faith to comply with Hashem’s mandate before he strives to understand it, he can obtain a level of strength and faith comparable to that of the angels.

V. Living Each Week (Rabbi Abraham Twerski)

True freedom. “You shall proclaim freedom throughout the land to all its inhabitants.” This verse refers to the mitzvah of emancipating slaves in the jubilee year. Whether a person was sold as a slave in order to make restitution for theft, or whether he sold himself as a slave because of economic hardship, he was to be set free unconditionally in the jubilee year. Since only a minority of the population were slaves, why does the Torah use the words “Proclaim freedom to all its inhabitants,” since the vast majority of the people were free? The Pnei Yehoshua explains this with a profound psychological insight. Slavery does not only deprive the slave of his freedom, but the master as well. A person who dominates others is not truly free either, and the Talmud correctly states that one who acquires a slave acquires a master over himself (Kiddushin 20a). He who enslaves another becomes enslaved himself. The most absolute type of slavery occurs when a person is enslaved by his ego. One who has the need to control others is not free. The truly free person has no need to control others. Indeed, the psychologically healthy person realizes what an enormous task self-mastery is, and since he is occupied with becoming master over himself, he does not have the time, energy nor need to be a master over others.

EMOR

I. Summary

A. Rules respecting Koheinim. Because of his privileged status, the Kohein had to maintain a particularly high standard of purity and perfection. He was forbidden to attend the funeral of anyone but his nearest relatives, for contact with the dead defiled him and prevented him from performing his holy duties. In addition, he could not marry an unchaste or divorced woman. Even more rigid rules applied to the Kohein Gadol (High Priest), who was not even to attend the funeral of his closest relatives, and who could marry only a virgin. Any physical defect disqualified the Kohein from officiating in the Mishkon, although he was still entitled to his share of the sacrifices.

B. Rules respecting sacrifices. Sacrifices, too, had to free of blemishes. An animal could only be offered after it was eight days old. A mother and its young could not be killed on the same day.

C. Yom Tov. During the year, a number of days were to be proclaimed as holy convocations, when the people were to be called together so that they could worship at the Mishkon. These holy days, on which no work is permitted, were proclaimed in the following order:

1. Shabbos. The seventh day of the week.
2. The first and last days of Pesach (The “Feast of Unleavened Bread”). This Festival is to be observed from the 15th-21st of Nissan. Once the Israelites had taken possession of the land of Canaan, they were to present an offering from the barley harvest on the 16th day of the month. This was to be waived on the altar as an expression of gratitude towards Hashem, and was referred to as the “Omer”.
3. Shavuos (The “Feast of Weeks”). This was observed on the 6th of Sivan, the 50th day from the beginning of the Omer. Seven weeks were to be counted from the second day of Pesach, and then a meal offering of two loaves made from the new wheat harvest was to be brought on the altar. The Israelites were reminded of their duty to leave the gleanings of the harvest for the poor.
4. Rosh Hashonah (Holiday of the New Year). This holiday occurs on the first day of Tishrei, and is special because of (among other reasons) the blowing of the shofar.
5. Yom Kippur (Day of Atonement). This day, which occurs on the 10th of Tishrei, is the day on which the populace is told to fast and pray for atonement of their sins.
6. Sukkot (Feast of Tabernacles). This was to be observed from the 15th-21st of Tishrei with great rejoicing. The people are to carry four species (esrog, lulav, hadassim and arovos) as a symbol of thanksgiving, and live in huts to recall the wandering in the wilderness.
7. Shemini Atzeret. The 22nd day of Tishrei, is also be observed as a day of solemn rest.

D. The Mishkon. The people were reminded of their duty to provide pure olive oil for the lamps of the Holy Temple, which were to be kept burning continuously by the Koheinim. The show bread was to be made of twelve loaves of fine flour, arranged in two loaves.

II.  Divrei Torah

A. LilMode U’lilamed (Rabbi Mordechai Katz)

1. Shabbos For Hashem. “These are the appointed seasons of the L-rd,” proclaims the Torah when laying down the laws of Shabbos and the Yomim Tovim (Festivals). “Of the L-rd,” are the key words here. They show that these hallowed days are not meant as mere vacations for our pleasure. Rather, they must allow us to become more spiritually inclined and move closer to Hashem. G-d designed these days to allow the Jewish people to achieve holiness.

2. Yomim Tovim. Like Shabbos, the Yomim Tovim serve to commemorate important historical events. They remind us of how the Jewish people were forged into a unified nation and saved from extinction by Hashem. To enhance the Yom Tov, Jews utilize symbolic objects: the sukkah, esrog and lulav on Sukkot; the shofar on Rosh Hashonah; the matzah on Pesach, etc. However, when observing a Yom Tov, one shouldn’t consider it a quaint custom, having no relationship to the present. When we sit in a sukkah, eat matzah, etc., we should realize that the conditions of the past are still with us today. These items should remind us, for example, that Jews are still oppressed and wandering in our times, and at the same time remind us of the many miracles that have help preserve the Jewish people to this day. These lessons from “yesterday” can help us cope with the world of today. Literally, the word “Yom Tov” means good day. The Yom Tov is usually a joyous occasion for it celebrates the survival of the Jews. Therefore, the Torah tells us to mark these days (with the exception of Yom Kippur) with rejoicing and feasts. We gather with our family and friends, partake of festive meals, and sing and revel in our Jewishness. However, the joy we feel on these days is not an end in itself; rather, it is a means to better appreciate our Jewish life and Hashem’s benevolence.

B. Growth Through Torah (Rabbi Zelig Pliskin)

1. Look forward to studying Torah. The Torah gives us the mitzvah of counting the days from the second day of Pesach until Shavuos. The root of this commandment, wrote the Chinuch, is that the essence of the Jewish people is the Torah, and for the Torah the entire world and Israel were created. The Jews were redeemed from Egypt in order to accept the Torah at Sinai and in order to fulfill it. The counting of the Omer is an expression of the importance of the Torah to the Jewish people. Just as a person who is enslaved and will be liberated on a certain day will count each day until he is released, so too we count the days until we receive the Torah.

2. Our normal mood should be one of happiness. Rabbi Hirsch noted that Rosh Hashonah in Torah law is only one day (Rabbinical law renders it two days), and that Yom Kippur is only one day. On the other hand, Sukkot is seven days. Rosh Hashonah is a day of shaking us out of ways displeasing to Hashem, and Yom Kippur is a day of fasting and awareness of our faults and mistakes. Sukkot, however, sets us up afresh to obtain the highest earthly possession: joy and happiness before Hashem. There is only day each for the mood of Rosh Hashonah and Yom Kippur, yet seven days — a complete cycle of days — for the joyful building of our huts and our appreciation of rejoicing before Hashem. This is characteristic of Torah law — it teaches that the normal mood of one’s life should be not a broken feeling, but one of joy and happiness before Hashem.

3. To live a joyful life avoid quarreling. True joy is only attainable when there is peace among people. Quarrels — on both the communal and personal level — cause so many difficulties and problems that true joy is impossible when they are present. This is symbolized by the four species we take in our hand on Sukkot, and which symbolize the various types of peoples who make up the Jewish people. Holding them together is a sign of true peace and unity. Only when there is togetherness can true joy before Hashem be fulfilled.

4. Sukkot and guests are both reminders of our temporary status. The Chofetz Chaim said that the mitzvah of being hospitable to guests benefits the host in a spiritual way. The guests remind the host that every person is only a guest in this world. The holiday of Sukkot is also a reminder that we are only in this world temporarily. This awareness should be a constant reminder to make the best use of the time we have in this world to accomplish as much good and mitzvos as we can.

C. Living Each Week (Rabbi Abraham Twerski)

1. The Festivals: A Call to Closeness. The Festivals offer a means whereby one can achieve a closer relationship with Hashem. The Festivals also intensify the bonds of brotherhood among Jews, as people congregate to join in prayer and celebration, and are aroused to pay particular attention to the needs of the underprivileged. As Rabbi Twerski states, “when attending Friday night services at the Kotel (Western Wall) together with people from all four corners of the world, I often encounter people who I have not seen for many years. I can only imagine what an experience it must have been in the days of the Temple, when Jews from all over gathered in Jerusalem for the Festivals. How many embraces among friends must have been exchanged; how many renewals of relationships between people that had been separated by long distances! What joy there must have been sharing the festive meals with so many friends. The feelings of spirit of harmony and brotherhood that existed during the Festivals certainly elicited a Divine blessing of kedushah (holiness).” The Baal Shem Tov said, Love of one’s fellow man is the method to achieve the love of G-d.’ The Festivals thus increase the love between man and G-d, and between man and man. This holiness and love should not be limited to the Festivals, but should continue to influence one’s lifestyle all year round. Thus, the Festivals provide the means for true “simcha” (happiness) by bringing people closer to one another and to G-d.

2. Living Each Day. In counting the Omer, we begin by saying “today is the first day of the Omer,” and adding the calculation of the weeks when we arrive at the seventh day. “Today is the seventh day, which is one week of the Omer,” and so on until the 50th day. When we think of the wondrous miracles of the Exodus, we may overlook the greatest miracle of all — the people who had been brutally enslaved and oppressed for so many years were within a few weeks later able to stand at the foot of Mt. Sinai and witness the revealed Glory of Hashem and proclaim, “we shall obey and we shall listen,” thus achieving a level of spirituality never again reached throughout history. How does such a miraculous transformation take place? The answer is in the mitzvah of the counting of the Omer, whereby one develops spirituality by improving one’s character one day at a time. The Torah teaches us that no challenge is so great that it cannot be successfully overcome if it is broken down into manageable morsels. In commanding this mitzvah, the Torah stipulates that it is a mitzvah for all generations, because no less than for the emancipated slaves at the time of the Exodus the formula for the triumph over the challenges that confront us is to take them one day at a time. The evil inclination tries to prevent us from achieving spirituality by magnifying the obstacles we must overcome. The answer to the evil inclination is that we will achieve all that we can today and that our achievements today will give us the capacity to achieve even more tomorrow. Eventually, we will accumulate the means to reach our ultimate goal.

D. Kol Dodi on the Torah (Rabbi David Feinstein)

Attending to the needs of the poor. In between the description of the Festivals, the Torah instructs us to leave the corners of our field, as well as the gleanings of our harvest, for the poor. Why is this instruction sandwiched between the description of the Festivals, and what connection is there between these concepts? The Torah wants to stress to us that one cannot receive the Torah, which is called “the Torah of Kindness” without accepting upon oneself the obligation to attend to the needs of the poor.

E. Peninim on the Torah (Rabbi A.L. Scheinbaum)

Counting the days of our lives. HaRav S.Y. Zevin offers a novel homiletic exposition of the verse respecting counting of the Omer. When one counts something, he indicates his esteem for that particular object. The days and years of one’s life should likewise be important in one’s eyes. One should value every moment of life and appreciate its true meaning, so that we “do not struggle in vain nor produce for futility” (Isaiah 65:23). Those moments which had passed are no longer accessible to us. Therefore, every moments should be reckoned and cherished.

F. A Lesson From Pirke Avos

“He [R' Tarfon] used to say: You are not required to complete the task, yet you are not free to withdraw from it . . . “ (Pirke Avos 2:21). Hashem does not engage man in His service with the expectation that he can complete the task, and He does not penalize him for being unable to finish. On the other hand, man is obligated to commit his best efforts to the service of Hashem — the work is not optional; it is a burden which must be borne. (Rav and R’Yonah). The Lubavitcher Rebbe, z’tl commented that one should not despair at the realization of the enormity of the task, for a person is never required to do more than he can. On the contrary, G-d gives each person a mission which he can fulfill without having to face challenges which he is unable to overcome.

G. Soul of The Torah: Insights of the Chassidic Masters on theWeekly Torah Portions (Victor Cohen)

Repentance Out of Love. “You shall take for yourselves on the first day.  ” The Chidushei Harim said that if we consider the fact that during the High Holy Days we repent out of fear, then when the festival of Sukkot arrives and we become enthusiastic to fulfill the mitzvot of the festival for Hashem’s sake, we notice that our repentance is now out of love. Chazal tell us that repenting out of love makes all previous transgressions revert to meritorious acts.

H. Torah Gems (Rabbi Aharon Yaakov Greenberg).

1. Never Resting On Our Laurels. “Speak to the priests the son of Aaron and say to them. . . ” The sanctity of the priests derives from the fact that they are the descendants of Aaron. But simply being Aaron’s descendants is not enough – they must have their own merits as well. The Torah therefore says, “speak to the priests the son of Aaron,” that they should not remain content with being the sons of Aaron, but “say to them” – tell them that I am addressing them personally and they must do everything possible to ascend in holiness on their own. (R’ Leibush Harif).

2. Being Honest About Our Faults. “Speak to the priests the son of Aaron, and say to them. . .” “Speak” and “say” – from the redundancy we learn: to admonish the big ones about the little ones (Rashi). This is to admonish the great and righteous people to look after the small, seemingly insignificant commandments. When a person is dressed completely in white, even the smallest stain stands out. A person who is truly discerning is aware of his faults even when they are minor. (Yismah Yisrael, quoting R’ Elimelekh of Lizhensk).

3. Educating Our Youth. On the above verse, Likutim takes Rashi’s explanation to remind us that the most important concern of the leaders of our people – and each of us – must be that of the “little ones” (the children), ensuring that they are given a proper education.

4. Thanksgiving Offering. “And when you offer sacrifice of thanksgiving to the L-rd, offer it at your own will. . .” If a person survives danger, he must bring a thanksgiving offering to G-d for saving him, even though he would have preferred not having faced the danger in the first place. The truth, though, is that a person should rejoice if he undergoes suffering, for it must be a punishment for sins committed. Had he not been punished in this world for his sins, he would have to atone for them in the World-To-Come, where the punishments are infinitely greater. Therefore, if we suffer, we should be joyful and thank G-d for punishing us in this world and enabling us to atone for our sins. Thus, “when you will offer a thanksgiving to the Lord,” accept greatly and joyfully whatever you have experienced, so that you will “offer it of your own free will.” (Ketav Sofer).

5. True Emunah. “On the same day it will be eaten; you will leave none of it until the morrow; I am the L-rd. . .” Generally, when the Torah uses the statement “I am the L-rd” after a commandment, Chazel expand on the meaning of this statement in its context. One can interpret the statement here in accordance with what we are told in the Talmud (Sotah 48) that whoever has food for the present and says “what will I eat tomorrow?” is of little faith. Therefore, on the same day it will be eaten; you will leave none of it until the morrow.” Do not worry about tomorrow, because “I am the L-rd,”and I can be trusted to keep My promise. (Yismah Mosheh).

I. Living Each Week (Rabbi Abraham Twerski).

1. Sensitivity To Others’ Feelings. “Speak unto the priests, the Children of Aaron, and say unto them that one must not be impure amongst his people.” This verse prohibits the Kohen from coming into contact with a dead body. Why was Moshe instructed to convey this commandment only to Aaron’s children, and not Aaron himself? The Talmud states that if one has repented for a prior wrongdoing, another is not permitted to say “remember what you once did” (Bava Metzia 58b). Aaron was involved in the sin of the Golden Calf, and even though he had good intentions he nevertheless continued to bear guilt and was hesitant to assume the position of High Priest. Since the mitzvah for a Kohen is to refrain from contact with the dead because of tumah (impurity) was a consequence of the sin of the Golden Calf, G-d instructed Moshe to relate this mitzvah to Aaron’s children and not directly to Aaron himself; to do so might arouse his feelings of shame and guilt for his actions (for which he already attoned with sincere teshuvah (repentance)). We thus learn how careful we must be to avoid offending someone who is particularly sensitive. This can be extended to teach us how far we must go with respect to the sensitivity of others.

2. The Essence Of A Jew. “I will be sanctified amidst the Children of Israel.” This verse is the basis for requiring a minyan (quorum of ten men) in order to recite certain prayers. The verse in the Torah from which the Talmud learns out this commandment relates to the twelve spies which scouted the Land of Canaan, of whom only two (Joshua and Caleb) spoke favorably about the land. The remaining ten, who discouraged the Israelites from entering the Promised Land, were responsible for the calamity of the entire generation of the Exodus perishing the desert. Why, then, is the requirement of a minyan derived from a group that the Torah describes as wicked? The Torah is teaching us that a Jew never loses his/her kedushah (holiness), even if he/she sins. Nine righteous men do not constitute a minyan, but ten sinners do. The essence of a Jew is not altered even if he deviates, and the Divine Presence rests where ten Jews congregate, even if they are sinful. While a sin may be a blemish, it does not destroy. While teshuvah is required to restore us to our full beauty, a Jew with blemishes is a Jew nonetheless, and his essential sanctity remains in tact even if he has sinned.

J. Something to Say (Rabbi Dovid Goldwasser)

Sanctifying G-d Name. “You shall not desecrate My Holy Name, rather I should be sanctified.” The Chasam Sofer explains that in not desecrating G-d name, it is considered as if we are actively sanctifying His Name. As the Gemara (Kedushin) teaches, if the opportunity to sin presents itself and we refrain from the violation, we are rewarded as though we had actually performed a mitzvah.

K. Growth Through Torah (Rabbi Zelig Pliskin)

A Person Who Studies Torah Must Strive to Interact with Others on an Elevated Level. “And you shall observe My commandments and do them, I am the Almightly. And you shall not desecrate My Holy Name and I will be sanctified among the Children of Israel, I am the Almightly who sancfifies you.” The Chasam Sofer commented that the first verse is actually an introduction to the second verse. Rashi states that “you shall observe my commandments” refers to studying Torah. Therefore, the Torah immediately warns those who study Torah against committing a chilul Hashem, desecration of G-d’s name. The behavior of anyone who studies Torah should be on such a level that it will be an expression of the sanctity of G-d.

L. Reflections On The Sedra (Rabbi Zalman I. Posner)

The Connection Between Passover and Shavuos. The period between Passover and Shavuos, the festivals of liberation and the giving of the Torah, respectively, is marked by the counting of the Omer. In a sense, Shavuos is the fulfillment of Passover. Torah gives our lives purpose, a pattern which gives significance to everything commonplace. Mitzvot impart spiritual importance even to the ordinary events of our lives, making us ever conscious of our Creator. Freedom for the Jew is release from oppression but not from self-control. Freedom becomes real only when it is given direction, when the Torah shows us what we can become.

M. Rabbi Frand On The Parsha (Rabbi Yissocher Frand)

Teach The Children. “Speak to the Kohanim, the sons of Aaron, to say to them.” Hashem told Moshe to “speak to the Kohanim” and “say to them” to avoid contact with the dead. These two phrases seem redundant; what is the purpose of these additional words? The Talmud (Yevamos 114a) infers that it comes to “caution the adults regarding the children.” There is a special obligation on adult Kohanim to train the young Kohanim to maintain the purity of their persons. Accordingly, the verses stating, “speak to the Kohanim,” meaning the adults, that they should say to them, the minors, that a Kohanim must avoid contact with the dead. This interpretation does not, however, seem to fit into the words. The Beis Av suggests that the Torah is indeed talking only to the adults, once for themselves and the second time for the benefit of the children. We all know how to teach children to do mitzvot. This is relatively simple. We can condition our children to do mitzvot, but how can we inspire them to do so. How can we instill in them true yiras shamayim (true awe of living in the presence of G-d)? The only way this can be accomplished is if the children see the love of mitzvot and yiras shamayim in their parents. Only then will these ideals become a reality to them. Now, we can understand the seemingly redundant words of the Torah. First, Hashem told Moshe to “speak to the Koheinim” and inform them of the mitzvah. Then he told Moshe to “say it to them again,” to impress upon them that it is not enough simply to fulfill it; a higher level was required to carry it forward to the next generation.

N. Pirkei Torah (Rabbi Mordechai Gifter)

1. Mitzvot Elevate Us. “Hashem said to Moshe: say to the Kohanim, the sons of Aaron, and say to them: each of you shall not allow himself to become contaminated by a dead person among his people.” As noted above, why is this verse redundant? We tend to consider Kohanim as being commanded to keep the same mitzvot as other Jews, with a few more added on. This is, however, not the case. Each mitzvah elevates its performer, and understandably the more mitzvot one performs, the more elevated he becomes.  Furthermore, when an individual’s higher spiritual standing fulfills a mitzvah, it is a far different mitzvah then when the simple layperson fulfills it. Accordingly, the Kohanim who had more mitzvot to fulfill, were more elevated than the rest of the nation. Hence, even when they performed those mitzvot that all Jews were commanded to do, due to their higher spiritual standing, they were different mitzvot than when the rest of the nation fulfilled them! This concept was not restricted to Kohanim. Every time we fulfill G-d’s will, we change both our general essence and our relationship with mitzvot. We are not simply performing yet another mitzvah, but instead a mitzvah on an entirely new level. For instance, one who has learned for half an hour has not simply added thirty minutes of learning to his/her repertoire, but has changed his/her entire being! For now on, his/her relationship with mitzvot will be on a totally new level. Any increase in mitzvah observance, regardless of how seemingly insignificant or small, does not simply add to our essence, but changes that essence completely!

2. Joy And Sadness. “Hashem spoke to Moshe, saying: speak to the Children of Israel and say to them: Hashem’s appointed festivals that you are to designate as holy convocations – these are My appointed festivals.” The term “moed” is commonly translated as “festival” ; however, we find a law that seems to contradict this rendition. Tur (Orach Chaim 559) rules that on Tisha B’Av we do not say Tachanun, noting that Tisha B’Av is referred to by Yirmiyahu as a moed, and we do not recite Tachanun on a moed. Tisha B’Av is the saddest day in the Jewish calendar, a day on which countless tragedies befell our people. How can it then be called a moed – a festival? The Telshe Rav explains that the word moed is derived from the word vaad (meeting). The aim of a moed is to reach a clear recognition of G-d, to the extent that it can be considered meeting with Him. This recognition can be reached through various perspectives. As the Talmud teaches (Taanis 19a): “Rav Yehudah, the son of Rav Shmuel, the son of Shilas, said in the name of Rav: just as when Av enters we decrease in joy, so to when Adar enters we increase in joy.” The term “just as” denotes a comparison. What is the similiarity between the decrease of joy in Av and its increase in Adar?  Just as when Av enters we decrease in joy in order to meet with G-d, likewise when Adar enters we increase in joy to encounter G-d through another perspective. Both means are simply different expressions of the same goal – meeting with G-d.

O. LilMode U’lilamed (Rabbi Mordechai Katz)

1. Shabbos For Hashem. “These are the appointed seasons of the L-rd,” proclaims the Torah when laying down the laws of Shabbos and the Yomim Tovim (Festivals). “Of the L-rd,” are the key words here. They show that these hallowed days are not meant as mere vacations for our pleasure. Rather, they must allow us to become more spiritually inclined and move closer to Hashem. G-d designed these days to allow the Jewish people to achieve holiness.

2. Yomim Tovim. Like Shabbos, the Yomim Tovim serve to commemorate important historical events. They remind us of how the Jewish people were forged into a unified nation and saved from extinction by Hashem. To enhance the Yom Tov, Jews utilize symbolic objects: the sukkah, esrog and lulav on Sukkot; the shofar on Rosh Hashonah; the matzah on Pesach, etc. However, when observing a Yom Tov, one shouldn’t consider it a quaint custom, having no relationship to the present. When we sit in a sukkah, eat matzah, etc., we should realize that the conditions of the past are still with us today. These items should remind us, for example, that Jews are still oppressed and wandering in our times, and at the same time remind us of the many miracles that have help preserve the Jewish people to this day. These lessons from “yesterday” can help us cope with the world of today. Literally, the word “Yom Tov” means good day. The Yom Tov is usually a joyous occasion for it celebrates the survival of the Jews. Therefore, the Torah tells us to mark these days (with the exception of Yom Kippur) with  rejoicing and feasts. We gather with our family and friends, partake of  festive meals, and sing and revel in our Jewishness. However, the joy we  feel on these days is not an end in itself; rather, it is a means to better appreciate our Jewish life and Hashem’s benevolence.

P. Growth Through Torah (Rabbi Zelig Pliskin)

1. Look forward to studying Torah. The Torah gives us the mitzvah of counting the days from the second day of Pesach until Shavuos. The root of this commandment, wrote the Chinuch, is that the essence of the Jewish people is the Torah, and for the Torah the entire world and Israel were created. The Jews were redeemed from Egypt in order to accept the Torah at Sinai and in order to fulfill it. The counting of the Omer is an expression of the importance of the Torah to the Jewish people. Just as a person who is enslaved and will be liberated on a certain day will count each day until he is released, so too we count the days until we receive the Torah.

2. Our normal mood should be one of happiness. Rabbi Hirsch noted that Rosh Hashonah in Torah law is only one day (Rabbinical law renders it two days), and that Yom Kippur is only one day. On the other hand, Sukkot is seven days. Rosh Hashonah is a day of shaking us out of ways displeasing to Hashem, and Yom Kippur is a day of fasting and awareness of our faults and mistakes. Sukkot, however, sets us up afresh to obtain the highest earthly possession: joy and happiness before Hashem. There is only day each for the mood of Rosh Hashonah and Yom Kippur, yet seven days — a complete cycle of days — for the joyful building of our huts and our appreciation of rejoicing before Hashem. This is characteristic of Torah law — it teaches that the normal mood of one’s life should be not a broken feeling, but one of joy and happiness before Hashem.

3. To live a joyful life avoid quarreling. True joy is only attainable when there is peace among people. Quarrels — on both the communal and personal level — cause so many difficulties and problems that true joy is impossible when they are present. This is symbolized by the four species we take in our hand on Sukkot, and which symbolize the various types of peoples who make up the Jewish people. Holding them together is a sign of true peace and unity. Only when there is togetherness can true joy before Hashem be fulfilled.

4. Sukkot and guests are both reminders of our temporary status. The Chofetz Chaim said that the mitzvah of being hospitable to guests benefits the host in a spiritual way. The guests remind the host that every person is only a guest in this world. The holiday of Sukkot is also a reminder that we are only in this world temporarily. This awareness should be a constant reminder to make the best use of the time we have in this world to accomplish as much good and mitzvos as we can.

Q. Living Each Week (Rabbi Abraham Twerski)

The Festivals: A Call to Closeness. The Festivals offer a means whereby one can achieve a closer relationship with Hashem. The Festivals also intensify the bonds of brotherhood among Jews, as people congregate to join in prayer and celebration, and are aroused to pay particular attention to the needs of the underprivileged. As Rabbi Twerski states, “when attending Friday night services at the Kotel (Western Wall) together with people from all four corners of the world, I often encounter people who I have not seen for many years. I can only imagine what an experience it must have been in the days of the Temple, when Jews from all over gathered in Jerusalem for the Festivals. How many embraces among friends must have been exchanged; how many renewals of relationships between people that had been separated by long distances! What joy there must have been sharing the festive meals with so many friends. The feelings of spirit of harmony and brotherhood that existed during the Festivals certainly elicited a Divine blessing of kedushah (holiness).” The Baal Shem Tov said, ‘Love of one’s fellow man is the method to achieve the love of G-d.’ The Festivals thus increase the love between man and G-d, and between man and man. This holiness and love should not be limited to the Festivals, but should continue to influence one’s lifestyle all year round. Thus, the Festivals provide the means for true “simcha” (happiness) by bringing people closer to one another and to G-d.

R. Living Each Day (Rabbi Abraham Twerski).

In counting the Omer, we begin by saying “today is the first day of the Omer,” and adding the calculation of the weeks when we arrive at the seventh day. “Today is the seventh day, which is one week of the Omer,” and so on until the 50th day. When we think of the wondrous miracles of the Exodus, we may overlook the greatest miracle of all — the people who had been brutally enslaved and oppressed for so many years were within a few weeks later able to stand at the foot of Mt. Sinai and witness the revealed Glory of Hashem and proclaim, “we shall obey and we shall listen,” thus achieving a level of spirituality never again reached throughout history. How does such a miraculous transformation take place? The answer is in the mitzvah of the counting of the Omer, whereby one develops spirituality by improving one’s character one day at a time. The Torah teaches us that no challenge is so great that it cannot be successfully overcome if it is broken down into manageable morsels. In commanding this mitzvah, the Torah stipulates that it is a mitzvah for all generations, because no less than for the emancipated slaves at the time of the Exodus the formula for the triumph over the challenges that confront us is to take them one day at a time. The evil inclination tries to prevent us from achieving spirituality by magnifying the obstacles we must overcome. The answer to the evil inclination is that we will achieve all that we can today and that our achievements today will give us the capacity to achieve even more tomorrow. Eventually, we will accumulate the means to reach our ultimate goal.

S. Kol Dodi on the Torah (Rabbi David Feinstein)

Attending to the needs of the poor. In between the description of the Festivals, the Torah instructs us to leave the corners of our field, as well as the gleanings of our harvest, for the poor. Why is this instruction sandwiched between the description of the Festivals, and what connection is there between these concepts? The Torah wants to stress to us that one cannot receive the Torah, which is called “the Torah of Kindness” without accepting upon oneself the obligation to attend to the needs of the poor.

T. Peninim on the Torah (Rabbi A.L. Scheinbaum)

Counting the days of our lives. HaRav S.Y. Zevin offers a novel homiletic exposition of the verse respecting counting of the Omer. When one counts something, he indicates his esteem for that particular object. The days and years of one’s life should likewise be important in one’s eyes. One should value every moment of life and appreciate its true meaning, so that we “do not struggle in vain nor produce for futility” (Isaiah 65:23). Those moments which had passed are no longer accessible to us. Therefore, every moments should be reckoned and cherished.