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!

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.

Tazria/Metzorah

I. Summary

A. The Mother of a Newborn. After giving birth to a child, a mother was not permitted to enter the Sanctuary for a specified period, at the termination of which she brought burnt and sin offerings to the Sanctuary and was then considered ritually clean once again.

B. Tzora’as. Anyone who contacts the disease of Tzora’as (similar to leprosy) was not allowed to enter the Sanctuary. Consequently, when one’s skin color indicated that he might have the disease, he was examined by the Priest. If the Kohein, after scrutinizing the person’s skin, was unable to give a definitive diagnosis regarding the Tzora’as, the person was put in isolation for seven days, and then re-examined. If the appearance of the skin remained unchanged, he was confined for an additional seven days. Then, a final examination was conducted. If the mark had still not spread, the person was declared ritually clean. On the other hand, if the blemish had spread, the person was declared a metzorah, a person afflicted with Tzora’as. He was then sent to live outside the camp of the assembly, with his clothes torn and his hair unkempt. He was told to call out “Unclean, unclean!”, as a warning for others not to touch him. When the Tzora’as subsided, the person was again examined by a Kohein outside the camp, to ascertain whether or not the recovery was complete. The elaborate cleansing ceremony which followed took place over an eight-day period, during the first and last of which special rites were observed. Sacrifices were offered by the Priest, and both cedar wood and hyssop were used in the process of purification. The former metzorah was then pronounced a full-fledged member of the community once again. The laws of Tzora’as applied equally to a garment and to a house. If a garment showed signs of Tzora’as, depending on the situation, it might be burned. If a house suddenly became marked by green or red streaks, it was boarded up for seven days. If the streaks then spread, the affected stones of the house were removed and replaced with new ones. The house was replastered, and the old stones and dust were thrown in a specially designated unclean area outside of the camp. If signs of Tzora’as still lingered in the walls, the whole building was demolished, and its building materials were discarded in the unclean area outside the camp. Certain physical impurities rendered a man or woman ritually cleaned, thus preventing them from entering the Sanctuary or touching or partaking of sacred articles. This state of uncleanliness was ended after the prescribed time by special purifying ceremonies.

II.  Divrei Torah

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

1. Tzora’as and Loshon Ho’rah. Chazal say that Tzora’as was a punishment meted out to those who had spoken spitefully of their fellow man. (For instance, it was with Tzora’as that Miriam was stricken after she spoke ill of Moshe.) Loshon Ho’rah (saying gossip, slander and negative things about others), then, is considered a most heinous crime. One who speaks Loshon Ho’rah by another person is, say Chazal, burdened with the other person’s sins. This may seem to be an unfair punishment for an apparently minor misdeed. After all, making a nasty comment about someone seems much less damaging then physically assaulting them. Yet, this is not necessarily true. Granted, one who has just been hurt feels a definite pain, but often the pain subsides in a short while. The disparaging remark, on the other hand, can linger on to haunt the victim for years. Loshon Ho’rah can be compared to one opening a bag of feathers. Even if one wanted to re-gather them one cannot, for they have been spread over by the wind.

2. Punishment for Loshon Ho’rah. Why do people speak Loshon Ho’rah? Some do so in the belief that, by belittling others, they themselves gain status. They don’t realize the suffering they are causing others. Perhaps if they, too, experienced belittlement, if they knew what it was like to become isolated from others, they would be more considerate of others. This is perhaps why the punishment for Loshon Ho’rah is Tzora’as. The metzorah, the one afflicted with Tzora’as, becomes, literally, an outcast. He must leave the three camps of Israel and maintain an isolated existence. He is looked down upon and avoided by others. He is considered impure. This is exactly the condition he caused the libeled person to experience. Now that he knows what it is like himself, he will (hopefully) be more careful in the future. When he avoids later opportunities to speak Loshon Ho’rah, he has learned his lesson. Hopefully, such severe punishment is not necessary for the average person to realize that Loshon Ho’rah is detrimental. Everyone should reach the conclusion that one way to a more peaceful life is to avoid Loshon Ho’rah. Rabbi Yannai once observed a peddler striding for town and chanting, “Who wants to buy the elixir of life?” Rabbi Yannai approached the peddler and asked him to reveal his secret potion to a lengthy existence. The peddler refused, and Rabbi Yannai persisted. Finally, the peddler responded, “You do not need any special potions. The key to a long, happy life is contained in your holy books, which state, ‘Who is the man who desires long life . . . Guard your tongue from evil . . .’” Rabbi Yannai turned to his companions and said, “I did not fully understand the feeling of this verse until the peddler clarified it. He brought it to my attention that avoiding Loshon Ho’rah is in itself a remedy for the torments of life. If one keeps away from speaking ill of others and from animosity and arguments, then he has a better chance of a calmer, more peaceful and longer life. That, indeed, is the elixir of life.”

B. Growth Through Torah (Rabbi Zelig Pliskin)

i. Learn from Aharon to make peace between people even at the price of distorting the truth. A person afflicted with Tzora’as was to be brought to Aharon or one of his sons. The Rabbi of Alexander noted that when people say negative things about others, they frequently rationalize it by saying that they are telling the truth. The other person has done so much wrong it is important to publicize what a bad person he is, they claim with “elevated intentions”. Although their claims might sound good at first, they cause much hatred, quarrels and pain. Therefore, the person with Tzora’as was sent to Aharon. One of his traits was that he did everything he could to make peace between people. He even exaggerated and told untruths in order to bring about peaceful relationships between people. This was the lesson that Aharon would give to the person who spoke against others. Don’t justify your harming and wronging others by claiming that you want to publicize the truth. Do all that is in your power to help people feel love for one another.

ii. Find a spiritual guide to assist you if you suffer. “And the Priest shall see him on the seventh day.” The Torah requires a Priest to be the one to make the decision about whether a person is afflicted with Tzora’as. This is because the Priest was able to advise those afflicted to check their behavior and correct their faults. They would also teach the person how to pray to Hashem for help. Moreover, the Priests themselves would pray for the person’s welfare. This is a lesson for someone who finds the Almighty has sent him affliction. Find a spiritual guide who will be able to point out ways in which you can improve yourself, give you advise on what to pray for, and pray for you. By doing so, you will gain much from your suffering.

iii. View the irritations caused by other people as a price you pay for companionship. “All the days of plague is in him . . . he shall dwell alone; outside the camp shall his dwelling be.” Chazal say that since the metzorah caused separation of friends by speaking against others, he too should be separated from others. Being all alone is a great distress. Everyone needs other people. Having people around you is the source of many benefits, but there is a price to pay. Your friends and relatives are bound to do things that irritate you (just as you are bound to do things that irritate them). If you keep in mind that the alternative to having people around is being all alone, you will view the drawbacks of having friends and relatives as a price well worth paying.

iv. Think before you speak. “And the Priest shall command to take for him who is to purify two birds alive and pure.” Rashi states that the reason birds were taken for the process of purifying the metzorah was because birds constantly chirp. Since Tzora’as comes from speaking Loshon Ho’rah, which is a matter of chattering, the metzorah needs birds for its atonement. Rabbi Yeruchem Levovitz commented on this that the Torah is giving us a key into what lies behind a person’s speaking against others. A root of the problem is that the person keeps on talking without thinking about what he is saying. Just as birds keep making noises, so too is the person just making a lot of noise. A person needs to think about the goals of what he about to say. Before speaking you should ask yourself, “What is the purpose of what I’m about to say? What will it accomplish? What effects will it have?” Once you get into the habit of asking yourself these questions, you will always think before you speak. This will enable you to overcome the tendency of speaking against others.

v. Focus on your own faults and you will not speak against others. “And the Priest shall command to take for him who is to be purified two birds alive and pure, and cedar wood, and scarlet, and hyssop.” Rashi cites the Chazal that the cedar symbolized arrogance because Tzora’as comes from arrogance. What is a cure for the person that he shall be healed? He should humble himself, which is symbolized by the scarlet that comes from the lowly worm and by the small hyssop. The Chofetz Chaim commented on this that one of the major reasons a person speaks Loshon Ho’rah is because of arrogance. Someone who speaks against others views himself as above other people and therefore feels he has a right to say negative things about them. If he were aware of his own faults and limitations, he would not seek out the faults of others. The greater your awareness of your own errors and negative traits, the less you will focus on the faults of others. When you focus on the faults of others, you gain nothing yourself. By becoming more aware of your own faults, however, you will keep improving your character and you will free yourself from speaking against others.

C. The Wellsprings of Torah (Rabbi Alexander Zusia Friedman)

i. Two ways to connect with Hashem. There are two ways in which man can be made to realize that there is a G-d in this world and that he should turn his thoughts to repentance and to higher things of the spirit. One way is through plagues and suffering, which remind man that there is a Supreme Being Who will demand strict accounting for all his deeds and to Whom he must therefore return in repentance. The other way is through Divine Grace which enlightens the eye of man so that he will be able to perceive the deeper meaning of His purpose. Such enlightenment from above comes from the performance of mitzvos and most frequently comes during the hallowed seasons, on Shabbos and on the Holidays, the Mikroei Kodesh (“Holy Consecrations”) as Scripture calls, them which summon man to commune with himself and to draw nearer to sanctity.

ii. Seeing One’s Own Faults. ” . . . and the Priest shall look at the plague . . .” Man can immediately see other’s faults, but not his own, and he finds the fault of strangers more readily than those of his own kin.

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

i. Transcending the Physical. Bearos Yitzchak suggests the following rationale for why Tzora’as was the specific form of punishment for sinful speech. Man is distinguished from all the creations by his ability to express himself through the medium of speech. In fact the term “one who speaks” is used to describe human beings. In contrast to all other creations, man’s power of speech is an inherent part of his essence. When man sins using his G-d-given power of speech, he exhibits an apparent contempt for this attribute which was granted only to him. He is, therefore, indistinguishable from an animal. This absurd view would be corrected only when he is able to clearly see the folly of his beliefs. Through the degradation of the body caused by such a debilitating illness as leprosy, man comes to reflect upon his true essence. The purpose of these plagues is not the pain which is associated with them, but rather the humiliating effect upon the individual. With the realization that the body is no more than a superficial covering for his true essence, man will mend his ways and seek true repentance.

ii. True Repentance. “All the days wherein the plague is with him, he shall be unclean.” This verse seems superfluous. Obviously, if the disease still plagues him, he is deemed unclean! The Netziv explains that one might assume that after performing the ritual of cleansing oneself and observing the rites of the metzorah, he would now be permitted to return a state of purity, even though the disease is still in him. Indeed, one is not viewed as a true baal teshuvah (penitent) until after he’s altered his previous offending habits. Superficial acts of penance, going through the external motions of performing teshuvah (repentance), are insufficient. Teshuvah begins with acknowledgment of one’s mistakes, remorse or regret for those mistakes, and definite change from one’s previous lifestyle. Thus, the Torah hereby declares that as long as the deeds remains, the repentance is not complete and the metzorah remains unclean.

E. Living each week (Rabbi Abraham Twerski)

i. Projection. “And he shall call, ‘Unclean! Unclean!’”. The literal meaning of this verse is that the metzorah was to alert people at his approach, that they did not become contaminated by contact with him. The Shelah gives this verse an additional interpretation, by inserting a comma, so that it reads “And he who is unclean calls [everyone else] unclean.” Thus interpreted, this verse supports the Talmudic statement that a person who insults others generally projects his own defects onto them (Kiddushin 70a). The Torah predated the discovery of the psychological mechanism of “projection” by thousands of years. The Baal Shem Tov elaborated on this theme, stating that the world is a mirror in whose reflection one sees one’s own image. A person with good character traits will see the good in everyone, and a person with many character defects will find fault with everyone. It is related that the Baal Shem Tov once saw a person violate the Shabbos. In keeping with his teaching, he assumed that he, too, had violated the Shabbos, or else he would not have seen this. In spite of a thorough self-searching, he could not recall having violated Shabbos, and he prayed fervently for a Divine revelation to help him realize how and when he had violated Shabbos. It was revealed to him that on one occasion he had remained silent when someone had spoken disparagingly of a Tzaddik. Inasmuch as the Zohar states that a Tzaddik has the kedushah (sanctity) of Shabbos, failure to offend the honor of the Tzaddik was tantamount to a violation of Shabbos. Some people are very critical of others who transgress the Torah commandments, and indeed it is a mitzvah to try and enlighten a person on the importance of observing its mitzvos. The Baal Shem Tov’s teaching, however, is that we must do sincere soul searching to find in what manner we ourselves have been guilty of the behavior we are criticizing in others. Just think of how wonderful the world would be if we followed this teaching of the Baal Shem Tov. Each time we were aroused to criticize the fault of another, we would turn our attention inwardly to work on self-improvement first.

ii. Blessings in Disguise. “When you enter the land of Canaan that I’m giving you as an inheritance, then I will inflict a ‘leprous’ lesion in the houses you inherit.” The tone of this verse referring to lesions in the walls of the house is totally different than that relating to lesions of the skin or garments, where the versus read “if there shall be a lesion . . .” The verse appears to be, as it were, a Divine promise. Rashi therefore quotes the Midrash which states that when the habitants of Canaan became aware of the advancing Israelites, they concealed their valuables in the recesses of their walls. In order that these hidden treasures be discovered, G-d caused lesions to appear in the walls of the houses. The homes would then have to be demolished, and the Israelites would find the hidden treasures. There are many other ways in which G-d could have provided the Israelites with riches. This particular method was to teach us that there are blessings in disguise. The first reaction to the appearance of a defect which could necessitate demolishing one’s home is one of anger and outrage. “Why is G-d doing this to me? ” When the hidden treasure is ultimately discovered, one understands that what had seemed to be a curse was actually a blessing. Sometimes a blessing that is concealed within painful wrappings eventually becomes apparent to us, but at other times we are not privileged to discover the hidden good. It requires an enormous strength of faith to accept distressful occurrences as being blessings in disguise. The Talmud tells us that the extraordinary faith of Nahum of Ganzu, who accepted that everything that happened to him with the statement, “This, too, is somehow good.” The Torah approach to acceptance of suffering is well-balanced. On the one hand, a person is not taken to account for feeling angry toward G-d during his acute pain (Bava Basra 16b). On the other hand, he is required to have faith in G-d’s benevolence. The initial human reaction of feeling angry towards whomever one holds responsible for one’s suffering is essentially a reflex response. On the other hand, by exercising faith in G-d’s absolute benevolence, one should be able to replace anger with serenity, with an acceptance of the fact that even things which appear to be evil according to our human perception are part of the Divine plan which is benign in its totality. The Midrash states that when Jacob was mourning the loss of his son, Joseph, and complained that G-d had turned away from him, G-d said, “Here I am manipulating things to make his son the viceroy of the Egyptian empire, and he is complaining!” Both aspects of the Torah approach are depicted by the Midrash: (1) even a Tzaddik of the magnitude of Jacob may complain about his suffering and (2) G-d has a design into which everything fits, even though we may not be able to see any good in it. While we may not find a hidden treasure in every building that is demolished, we should not lose sight of this extremely important aspect of Emunah (faith) and we should gather the strength from our Emunah to withstand the stresses and distresses of life.

Shemini

I. Summary

A. The Kohanim Assume Their Duties. After seven days of initiation, the Kohanim assumed their duties. At this time, the entire congregation stood before the Altar on which Aharon offered sacrifices for himself and them. Following Aharon blessing the people, he joined Moshe inside the Mishkon and, upon their return, portions of the sacrifice still on the Altar were consumed by Divine fire, whereupon the people fell in worship before Hashem.

B. Nadav and Avihu Are Killed. Aharon’s sons, Nadav and Avihu, offered incense on unconsecrated fire not taken from the Altar and were punished by being consumed by a “fire which came from before the L-rd”. Aharon was grief-stricken, but Moshe explained to him that the Kohanim had a special responsibility to maintain the high standard of sanctity demanded of them by Hashem. Aharon and his two remaining sons were instructed not to exhibit any mourning, thereby demonstrating their submission to Hashem’s will. The Kohanim were also warned not to drink any strong liquor (as Nadav and Avihu had) before discharging their duties in the Mishkan or instructing the people.

C. The Sin-Offering. Aharon and his sons neglected to eat their share of the sin-offering brought on the people’s behalf, and the sacrifice became completely burned. This was contrary to the command that a certain portion of the offering was to be eaten by them in the Mishkon. In reply to Moshe’s rebuke, Aharon explained that since the Kohanim became unclean and there was no specific command dealing with this, it was forbidden to be eaten.

D. Kashrus. Purity and holiness were to be the principles underlying everyday life among the Jews. Although man is permitted to eat the meat of animals, he is restricted in his choice of food by being told to abstain from impure, non-kosher items. Only those quadrupeds which have completely split hooves and chew their cud can be eaten. (This means that species like the camel, hare, and pig are prohibited.) Only fish with fins and scales are permitted. (This excludes shell fish, seals and other species.) As for birds, all birds of prey were declared prohibited. Some insects and creepy creatures were classified as unclean. Thus, the distinction was made “between the unclean and the clean, and between the living things that could be eaten and the living thing that could not be eaten”.

II. Divrei Torah

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

1. In pursuit of peace. Aharon’s name has been accorded a special place of affection in Jewish history. When he was alive, he was exceedingly popular, and when he passed from the earth, he was deeply mourned. Why was Aharon so well-loved? Because Aharon was renowned as an “Ohev Sholom V’Rodeph Sholom,” one who loved and pursued peace. He deeply desired the well-being of his fellow humans, and tried to improve their ways, not through harshness but through friendship. When Aharon became aware that two people were quarreling, he felt personally bereaved. Settling the argument became his first priority. He would go to one of the parties and say, “Your rival told me that he feels sorry about the fight you both had. In fact, he’d like to apologize, but he feels too embarrassed to do so. Maybe you can help matters by going over and forgiving him.” Then he would tell the other party the exact same thing. As a result, when the two individuals meet each other, they would express their sorrow over the argument, and peace would be achieved. Peace is a very fragile treasure, but Aharon knew how to secure it. In fact, he would go to the extent of suffering personal abuse to encourage tranquility. He is certainly an excellent role model for us in this regard.

2. Kashrus. The Parsha lists the variety of foods which Jews may and may not eat. Throughout the years, there have been many rationales offered for the laws of Kashrus. Some have asserted that they were only a temporarily health measure (for instance, pork was prohibited so that Jews would not be stricken with the disease of trichinosis; and the laws of salt in meat were a way of preserving the meat before refrigeration was discovered.) Thus, they claim, the laws of Kashrus are no longer applicable in our modern age. However, while it is certainly true that the Torah is concerned for people’s health and sanitation, this is not the only rationale for Kashrus. The Torah is also concerned with our spiritual well-being, and with our inner purity. Therefore, when the Torah tells us to avoid certain foods, it thereby provides for our spiritual cleanliness. Foods which are inherently unclean and disgusting, such as the meat of animals that died of disease, or the products of insects and the unsanitary pig, are not kosher. Similarly, foods of naturally vicious animals, birds of prey and beasts of the forest are prohibited, whereas products of domesticated animals like the chicken and cow are allowed. We are, in a way, influenced by what we eat. Therefore, we must base our character on the peaceful ways of the animals that are permitted. Because of the spiritual basis for the laws of Kashrus, in addition to the health basis, the laws of Kashrus are not limited to any specific era. They are timeless.

B. Growth through Torah (Rabbi Zelig Pliskin)

1. Don’t allow humility to prevent you from accomplishing. “And Moshe said to Aharon: go close to the altar.” Rashi cites Toras Kohanim that Aharon was afraid to go close to the altar out of embarrassment. Moshe then said to him, “Why are you embarrassed? For this reason you were chosen.” Rabbi Yitzchok of Volozhin explained: Aharon in his humility felt that he was unworthy to be High Priest. This is exactly what makes you worthy of being the High Priest, replied Moshe. The attribute of humility is so precious that because you have it you were chosen to be the High Priest. When you try to accomplish in the spiritual matters as a leader or teacher, you might say to yourself, “I realize how little I know. I’m aware of my faults. How can I possibly serve in this position?” But as long as your are sincere in your efforts and aware of your deficiencies, your humility is exactly the trait that makes you fit for the job. A person with true humility will learn from others, he will ask questions when he doubts and will be open to criticism. Never allow humility to stop you from worthy accomplishments.

2. Learn to accept Hashem’s will. When Aharon’s two sons died, his reaction was: “And Aharon was silent.” Aharon was greatly praised for remaining silent. What was the greatness of Aharon for not complaining against Hashem? Chazal require us to bless Hashem for the bad just as we bless Him for the good. What, then, was this special praise of Aharon, the first High Priest, for his silence? When a person says, “All that the Almighty does for me is for the good” about something that originally disturbed or frustrated him, it implies that at first he was bothered by what happened. But as soon as he realizes the matter bothers him, he uses intellect to overcome his negative reaction. Intellectually, he knows that all that the Almighty causes to occur is ultimately for the good and this knowledge enables him to accept the situation. But an even higher level is to internalize the concept that whatever the Almighty does is positive and good. When this is a person’s automatic evaluation of every occurrence, he does not have to keep convincing himself that a specific event is good. Such a person accepts with joy everything that occurs in his life. That was Aharon’s greatness. He remained silent because he knew clearly that everything Hashem does is purposeful. Accepting Hashem’s will is the most crucial attitude to integrate for living a happy life. This supreme level is illustrated by the following story: In 1949 when Rabbi Moshe Yechiel Epstein was visiting Israel, his only son died in New York at the age of 21. The family did not want him to hear the news until he came back home. When he arrived at the airport, the Rebbes of Boyan and Kopishnitz, his very close colleagues, carefully told him about his son. His only response to this bitter news was, “We’re obligated to love Hashem with all of our soul, even when He takes away our soul. My son was part of my soul.”

3. When you love wisdom, you will have joy for the wisdom of others. “And Moshe heard and it was good in his eyes.” Sforno comments on this verse: Moshe felt joy upon hearing Aharon’s reasoning. He was pleased that Aharon was correct in his decision. People who have wisdom will derive pleasure when they come up with an original idea or when they find that they are correct in some intellectual matter. But, it is a rare quality to have such a love of wisdom that one derives pleasure when another person comes up with a good idea. What was special about Moshe’s joy was that he himself made an error and Aharon was right. Many people would be upset that they had made a mistake. But not Moshe. He was joyful that his brother had an awareness of truth, even though this meant that he was wrong. Moshe’s love of wisdom should serve as a model to strive for.

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

The Eighth Day. Why does the Torah stress that it was the eighth day of the setting up of the Mishkan? True, it was a culmination of the preceding seven days, which Moshe spent in preparation for the official inauguration. Yet, it would seem more appropriate to emphasize that it was the first day of the functioning of the Mishkan. In this light, it seems that the first seven days were merely “practice” sessions, as it were, which became insignificant once the Mishkan and the Kohanim assumed their full sanctity. If so, why is the eighthness of the day given such prominence, to the extent that even the name of the Parsha stresses it? The Torah wants to teach us that the preparations one makes for doing a mitzvah have nearly as much importance as the mitzvah, that they are really part of the mitzvah itself. For example, even though the Seder lasts only a few hours, it can require weeks of preparation, including learning many laws and customs. One might think it is a waste to spend all that time preparing for such a short affair. In reality, however, the preparations are part of the mitzvah because without them it would be impossible to do the mitzvah properly. Similarly, one is to pronounce the Shehecheyanu (Who has kept us alive) blessing as soon as one completes building a Succah, even though one cannot perform the mitzvah or dwelling in Succah until the first night of the Festival. Thus, the reference to the “eighth” symbolizes that the seven days which preceded the consecration, even though they were not the ultimate raison d’etre of the Mishkan, had an importance nearly equal to that of the days that followed.

D. Wellsprings of Torah (Rabbi Alexander Zusia Freidman)

1. Because Hashem commanded you. “And Moshe said: ‘This is the thing which the L-rd commanded that you should do; that the glory of the L-rd may appear to you.’” Every commandment has countless deeper implications and meanings, and even those who are incapable of discerning some of them must realize that whatever they know is still only a drop in the bucket as compared to the wealth of meaning inherent in any one of G-d’s commands. This, too, is the message of Moshe to the children of Israel: “This is the thing which the Lord commanded. Do it because it is what the Lord commanded you. Do not find other reasons, for you will never understand all of its deep implications. But, if you will do it simply because it is the will of G-d, the Glory of G-d will appear to you.” (Tifereth Shmuel)

2. The Lesson of the Stork. “In these you shall have in detestation among the fouls . . . and the stork . . .” Why is the stork called “hassidah” (kindly one)? Because it deals kindly with its fellow-creatures with regard to food (Rashi). According to Ramban, birds labeled as unclean have been so classified because of their cruelty. But why should the stork, which deals kindly with its fellow-creatures, be classified as unclean? Rabbi Isaac Meir Alter said: “It is because it is kind only to others of its species but will never give food to a creature not of its own kind.” This teaches us that when giving to the needy, we must make no distinction between friend and stranger.

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

Asking advice. The Torah tells us that Nadav and Avihu brought a “strange fire” on the altar, an offering that Hashem had not commanded them to bring. They were immediately punished with death. The Yalkut Shimoni points out they made this mistake because they did not consult Moshe. Furthermore, says the Yalkut, they were also blamed because they did not consult each other about the Korbon. The first criticism seems logical: Nadav and Avihu should have consulted Moshe, who was their spiritual leader and the only person who heard the Torah directly from Hashem. The Yalkut’s second criticism, however, seems a bit strange. Why were they blamed for not consulting each other? If both Nadav and Avihu, the greatest men in Israel after Moshe and Aharon, both independently came to the same conclusion that this Korbon should be brought, why would asking each other make any difference? Chazal are showing us the power of asking advice. Even if two equals, such as Nadav and Avihu, both felt the same way about the a certain topic, talking it over may have caused them to change their minds. By discussing a matter, the concepts involved become clarified, and the issues more precisely defined. We should never hesitate to ask advise and opinions of others. This can help us examine our actions with a critical eye, to sift through our hidden motivations and anticipate negative repercussions that were not previously evident. As Pirke Avos teaches: “Who is a wise man? One who learns from all people.”

Tzav

I. Summary

A. T’rumas Hadeshen. The Kohadutnim were given the mitzvah of “T’rumas Hadeshen” — lifting the ashes of the daily “Olos” (Consumed Offerings). They were also told to keep the fire on the altar burning continuously. Aharon, the Kohein Godol, was instructed to bring to bring a meal-offering each morning and evening.

B. The Kohanim’s Duties. Additional laws were given specifying the Kohanim’s duties and the portions of the offerings they were to receive as their due. They could eat of the meal, sin, and trespass offerings only if they were ceremonially clean, and only with a Court of the Sanctuary.

C. Installation Ceremony. In an impressive ceremony conducted in the Court of the Sanctuary, Aharon and his sons were installed in their offices by Moshe, with the assembly watching. After the Kohanim had bathed, Moshe dressed Aharon in his distinctive garments, and anointed the Tabernacle and its contents (the Ark, Table of Showbread, Candelabra, and Altar of Incense), as well as the Altar of Burnt Offering, and the laver and its base (all of which stood in the Court of the Sanctuary). He then poured the anointing oil upon Aharon’s head, thus sanctifying him. Finally, the regular Kohanim were invested with their garments. A sin-offering and burnt-offering were then brought by Moshe. These rites were repeated for seven days, during which Aharon and the sons remained within the Court.

II.  Divrei Torah

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

1. Not embarrassing others. There was no particular place specifically designated for bringing the sacrifice of the “Korbon Chatos” (the sin offering), in the Miskhan. This is significant. The Korbon Chatos was offered by one who had sinned and now wished to repent. If there was a specified location for these sacrifices, the sinners’ identity would become readily known, and this might in itself discourage repentance. Because the Korbon Chatos was offered in the same place as the Korbon Olah, no one could be certain if the bearer of the Korbon had actually sinned. In this way, the matter would remain a private one between man and G-d, and the sinner would be spared public embarrassment. If Hashem’s Torah laws deliberately avoid the shaming of others, then we should certainly be careful not to embarrass our fellow man. Chazal say that whoever insults his fellow man in public forfeits his place in the world to come. (Bava Metziah 59a). The reason is a simple one. One can kill a man only once with a knife, but he can slay him many times over with a shameful word. Rabbi Akiva Eiger once invited a poor man to his home on Friday night. At the meal, a beautiful white tablecloth covered the Shabbos table. When the poor man lifted his glass of wine, it slipped out of his hand, and the red liquid spilled over the pure white cloth, leaving an ugly blotch. Seeing the poor man squirm in embarrassment, Rabbi Eiger immediately lifted his own glass of wine, and also “accidentally” spilled it over the tablecloth. As the poor man looked on in great relief, Rabbi Eiger remarked, “it seems as if the table or the floor is shaking, doesn’t it?” He had been willing to make himself look careless (and to soil a nice tablecloth) just to spare the shame of another.

2. Sincere devotion, not mere habit. The word “Tzav,” which begins this Parsha, means “Command”. It is deliberately expressed in a form that can refer to both the past and the future. In other words, Hashem’s commandments are as applicable today as they were when first promulgated. The rules governing man’s behavior and man’s devotion to G-d are timeless. Consequently, our observance of the Torah should not be marked by tired, listless efforts. When we pray, we should not mumble through the prayers out of habit. Rather, we should remember Whom we are addressing, and say each word carefully. The same applies to observance of Shabbos, our Torah learning and other mitzvos. They should not be routine, but rather should be moments of inspiration. We must view the Torah and our prayers as instructions from Hashem on how to act practically. If we do not realize this, and do not actually practice what we say and learn, our words and learning have no meaning or purpose.

B. Growth Through Torah (Rabbi Zelig Pliskin)

View each new day as the first day of your life. “Then [the priest] shall take off his garments and put on the other garments and carry forth the ashes out of the camp onto a pure place”. Rabbi Samson Raphael Hirsch commented: the taking out of the ashes that remained on the altar from the previous day expresses the thought that with each new day the Torah mission must be accomplished afresh, as if nothing had yet been accomplished. Each new day calls us to our mission with new devotion and sacrifice. The thought of what has already been accomplished can be the death of that which is still to be accomplished. “Carry forth the ashes out of the camp.” Every trace of yesterday’s sacrifice is to be removed from the hearth on the altar, so that the service of the new day can be started on completely fresh ground. The past is not to be forgotten. But it is to be retired to the background, and is not to invest us with pride before the fresh task to which each new day calls us.

C. Wellsprings of Torah (Rabbi Alexander Zusia Freidman)

Keeping the fire burning. “And the fire of the altar shall be kept burning thereby”. “Bo,” the Hebrew word for “thereby” may also be rendered as “within” a person or thing. Hence, this specification may be construed to mean that “the fire of the altar shall be kept burning within him”; — i.e., that the zeal of sacrifice is to be kept burning within the Priest (Aharon and each of his Priestly descendants) to whom the commandment was addressed. This is also a reminder to us that we should constantly keep the fire of Torah burning within ourselves.

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

The Offering of Thanksgiving. “If he offers it for Thanksgiving”. The Midrash explains that in the Messianic Era, all sacrifices will become void, with the exception of the Korban Todah, the Offering of Thanksgiving. Similarly, it is taught that all prayers will be abolished in the future except for those of thanksgiving. Why is there a need for thanksgiving in the Messianic Era? Thanksgiving is expressed in acknowledgment of Hashem’s beneficence by who has been rescued from grave peril. This sacrifice is, therefore, man’s method of expressing his belief that Hashem actively guides every aspect of his life. During the Messianic Era, man will not lack anything, for the world will be the essence of perfection. Why would he then have to offer thanksgiving? HoRav Chaim Zaichyk, zt’l explains that, indeed, the basis for thanksgiving will be different during the Messianic Era. Gratitude will no longer be expressed for the present, but will be conveyed retroactively for the past. Man’s perception of Hashem’s conduct will be greatly enhanced. Past events, which may have seemed so painful, will be perceived as a vehicle for our spiritual development. We will consequently realize that everything that Hashem has done has been for our benefit. This recognition will ultimately serve as a source of our gratitude to Him.

E. Darash Moshe (Rav Moshe Feinstein, zt’l)

Count your blessings each day. There are two meal-offerings which can only be brought by a Kohein. One is offered the first time a Kohein performs a temple service, and when a Kohein Gadol assumes his new office. The other is offered everyday by the Kohein Gadol. It is noteworthy that the Kohein Gadol brings each day the identical offering, that of the day of his induction. This is because, although Hashem grants him a special position, is to be considered like a new gift each day. Although it was already given to him and to his descendants, it is theirs only if they deserve it. Hence, the position of Kohein Gadol is like a gift being granted anew. From here we learn that any blessing or appointment that Hashem gives must be continually deserved and the recipient must contemplate and appreciate it every day.

F. Living Each Week (Rabbi Abraham Twerski)

1. Overcoming negativism. “The flame of the altar shall burn in it. Do not extinguish it.” The pronoun “in it”, referring to the altar as the antecedent, or to the Kohen as the antecedent, in which case the verse reads, “the flame of the altar shall burn within the Kohen,” indicating that the service in the Sanctuary should kindle a fiery devotion “within” the Kohen. Throughout Jewish history there are records of people who are so intensely absorbed in prayer that they virtually lost contact with their surroundings. The Talmud states that when Rabbi Akiva prayed the Amidah, which requires one to remain stationary, he would begin praying in one corner of the room, and later be found in another corner because he would so completely lose himself in meditation that he was unaware that he was moving about (Berachos 31a) . This is the kind of intensity and devotion in prayer that characterize many of our Tzaddikim, and this may be the meaning of the above verse, that the flame of the altar should burn within the person. The latter part of the above verse also lends itself to another interpretation. The literal translation of “do not extinguish it,” can, according to Rabbi Shneur Zalman also be interpreted as “you must extinguish the negative.” In other words, rid yourself of all negativism. It is no coincidence that these two concepts are contained in the same verse, because they are related. It is Rabbi Akiva, in whom the fiery devotion was manifested in his prayers, who said that the principle that underlies all of Torah is “love your neighbor as yourself.” It is Rabbi Akiva who also said that man is precious because he was created in the Divine image, because he saw godliness in everyone. Apparently, the two traits go together. Should they agree that one is consumed by a burning desire to be close to G-d, to that degree can one eliminate negativism, even to the point of finding redeeming features in the most negative occurrences.

2. Miracles Within Nature. “The flame of the altar shall burn in it. Do not extinguish it”. The Chinuch states that although the flame that burns on the altar was of Divine origin, there is a mitzvah to constantly fuel the flame on the altar, so that the Divine nature of the flame is not manifest. Following our establishment as a nation in our land, miracles that were manifest and undeniably supernatural were infrequent. From then on, the conduct of the world appeared to follow immutable natural laws. It is a principle of Judaism, however, that G-d is constantly at the helm, and that He operates through the “natural” laws. Hence, the natural and supernatural are really one and the same. The truly wise person can see Divine providence in all “natural” phenomenon.

3. Expressing Gratitude. “If he offers it by reason of gratitude.” In the absence of the Sanctuary, the gratitude service consists of reciting a special Berachah (blessing) in the presence of a Minyan (Quorum of 10). The text of the Berachah is, “Blessed are you, oh G-d, King of the Universe, Who does good to the undeserving and Who has rendered every kindness to me.” The congregation then responds, “May He Who rendered you every kindness continue to do good to you.” Expressing gratitude to G-d is a central theme in Judaism. The first words one utters upon awakening in the morning are “Modeh Ani” (“I thank You G-d”) in which one expresses gratitude for another day of life. Our prayers and blessings are bound with expressions of gratitude, through which we enforce one’s belief in the Divine Providence, and in the belief that all that one receives is a Divine gift rather than solely the result of one’s own efforts.

NEXT WEEK:  SHEMINI

The Five Principal Korbonos (Sacrifices) which could be offered by an individual:

A. Olah (Consumed Offering): This was consumed entirely by the fire on the Altar.

B. Mincha (Allegiance – Gift): An offering of flour usually brought by a person of modest means.

C. Sh’lomim (Peace Offering): A means of expressing thanks to Hashem on joyous occasions.

D. Chatos (Sin Offering): An atonement for certain sins committed unintentionally by an individual (e.g., eating Chometz on Pesach, doing a Malacha on Shabbos).

Korbon Oleh V’Yored: A special type of sin offering (which varied according to the sinner’s wealth) for: (1) swearing falsely that he hadn’t seen or heard evidence necessary for testimony; (2) entering the Sanctuary, or eating Kodshim while “tumah” (unclean); and (3) failing to fulfill a vow.

E. Oshom (Guilt Offering): Offered as part of the penitence required for certain improper acts (e.g., retaining another’s property by swearing falsely). (In each case, the wrongdoer was required to restore the property plus an additional 20% to its rightful owner before he could offer this sacrifice and receive Divine forgiveness.)

II. Divrei Torah

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

1. Korbonos (Sacrifices) and Prayers. The word “Korbonos” includes the word “Korov” (near); a sacrifice was a means of approaching Hashem, supplicating for Divine forgiveness or demonstrating appreciation for Divine assistance, and bringing oneself closer to Hashem. How do we achieve this today? Through prayer. Prayer testifies to Hashem’s mastery of the world, gives us an opportunity to thank Hashem and allows us to ask for Hashem’s assistance.

2. Offering one’s “soul”. The Torah refers to one who offers the Mincha offering as “the Soul who will offer a Korbon.” Why does it use the word “soul”, not “person”? This sacrifice was ordinarily offered by a poor person, for whom it was a difficult financial burden. Thus, in Hashem’s Eyes, it is as though his very soul was sacrificed. This is the essence of offering sacrifices, or giving charity, as illustrated by the following story: A Rabbi was approached by a widow, despondent that she didn’t have any money for the marriage of her daughter. The Rabbi initially said “if only I were wealthy, I would gladly give you money”; a few minutes later, he went to the cupboard and gave her a pair of silver candlesticks which he had received as a present. After the woman left, he explained to his wife what had happened and told her that two potatoes would serve as their new candlesticks. When his wife noted how much he loved the silver candlesticks, the Rabbi responded: “I know, and now I realize what true Tzedakah (charity) means”.

B. Growth Through Torah (Rabbi Zelig Pliskin)

1. Acknowledge the gifts you have received from Hashem. “And if you bring near a flour offering baked in the oven . . . and if your offering is a flour offering baked in a pan . . . and if your offering is a flour offering baked in a pot.” Rabbi Hirsch comments that these three elements of the Mincha offering express our acknowledgment to Hashem for our food, comfort and satisfaction. More specifically, these items have the relationship to each other of bread (symbolizing the ordinary food for happy daily life), cake (symbolizing extra enjoyment, the unusual condition of luxury) and specially prepared foods (symbolizing temporary, passing moments of special joy). Together, they symbolize that our daily necessities, extras and moments of special joy are all gifts from Hashem.

2. Be yourself, but be certain to utilize your full potential. Yeast and honey were not permitted in the offerings on the altar, but salt was. Rabbi Mordechai Gifter teaches that yeast makes the dough rise higher and honey makes things sweeter, but both are external additives. Salt, however, only brings out the food’s existing flavor. When serving Hashem, we should follow the model of salt — we should be ourselves, but make every effort to be all that we can be. (Dipping bread in salt should remind us not only of the sacrifices, but of our obligation to use our potential to the fullest.)

3. Give charity according to your means. “And if one does not have the financial means for two turtledoves or young pigeons, one shall bring his offering for his transgression the tenth part of an ephah of fine flour for a sin offering”. One must give charity based upon one’s means; the same applies to one’s other talents – e.g., the greater your intellect or listening skills, the greater your obligation to share your wisdom with, or lend a ear, to others.

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

Moshe’s Modesty. Why does the word “Vayikroh” in this Parsha includes an Alef that is much smaller than the other letters? The word “vayikroh” means “called”, and refers to Hashem calling upon Moshe. Moshe, however, wanted to write “vayikar” (“met” or “happened upon”), so as not to reveal the great honor Hashem bestowed upon him through direct communication with him. Hashem, however, insisted that the Alef be included, although it is printed smaller as an eternal reminder of Moshe’s extraordinary humility. Rabbeinu Yonah teaches the meaning of humility by examining its opposite — haughtiness, which results from feelings of inferiority and inadequacy, and for which one compensates by denigrating others. However, one who is confident in himself (and has realistic understanding of his self-worth) has no need to be haughty or to pretend to be anyone he isn’t. Since Moshe understood his true value, he didn’t underestimate himself and therefore had no need to deprecate others. We must each realize that we have a unique soul given to us directly from Hashem and that, accordingly, our potential for achievement is immeasurable. With this understanding, we can be humble enough to admit our shortcomings and, as a result, show our inner strength and desire to improve ourselves. Humility can allow us to reach even higher levels of personal and spiritual growth and connection to Hashem.

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

“Torah, the service of Hashem and kind deeds” (the three pillars on which the world stands) (Pirke Avos). “And Hashem spoke to Moshe from the Tent of Meeting”. Rashi comments that Hashem’s voice stopped at the doorway of the Tent of Meeting; as we learn in Tehillim, Hashem’s Voice is power — why, then, didn’t Hashem permit His Voice to be heard outside the walls of the Tent? The Torah was given 3 times — at Mt. Sinai; in the Mishkan (Tent of Meeting); and on the Plains of Moab. Each time, it was conveyed in the exact same Voice, to show that all three times were of equal importance. But, why did it need to be repeated three times? Each time corresponds to one of the above pillars — (1) Mt. Sinai represents the giving of the Torah; (2) the Mishkan, where the service of the offerings and incense took place, represents service of Hashem; and (3) the Plains of Moab, where the Jews entered into a covenant to be responsible for each other, highlights the pillar of generosity and kind relations among our fellow man. Each of these three aspects of Torah are mutually interdependent. Thus, for example, Torah learning must be for its own sake and directed towards serving Hashem and a means of finding ways of expressing kindness to others.

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

The Dearness of Every Jew. The Parsha begins “And Hashem called to Moshe, and Hashem spoke to him”. Before Hashem spoke to Moshe, He called to him, showing him an unique measure of endearment. Hashem did not call to him to impart information; rather, He did so to express the fundamental love He shares with our people (whom He was addressing through our leader, Moshe). The above concept is fundamental when it comes to relationships with our fellow Jews, even those whose conduct may be (at the present) estranged from our heritage. For every Jew has a soul that is “an actual part of G-d” (Tanya). We should strive to be inclusive, not exclusive, emulating the example of our Torah reading, and share with our fellow Jews the beauty of the Torah. In so doing, we must not be critical of another’s level of observance (when Yeshayahu the prophet made harsh statements about the Jewish people, G-d rebuked him severely even though his words were justified); instead of being critical, we must endeavor to appreciate — and always accentuate — the positive qualities which every Jew possesses. For indeed, the very fact of a Jew’s existence is an expression of G-d’s praise, independent of any Divine service which he or she may perform.

F. Love Thy Neighbor (Rabbi Zelig Pliskin)

G-d is ever-present. The Torah states “If a person sins and commits a trespass against G-d, by lying to his comrade about an article for safekeeping . . . he shall give it to its owner on the day he admits his guilt”. Why is this a trespass against G-d? The answer is illustrated by the following story: Once when Rabbi Zundel Salanter was riding in a wagon, the driver passed by an apple tree and was overcome by a desire to take a few apples. Not realizing the identity of his passenger, the driver told him “You keep watch and warn me if you see anyone looking.” A few seconds later, Rav Zundel cried out, “Someone’s looking!” The wagon driver jumped into the wagon and rode off. As he was driving away, he looked back and didn’t see anyone. “What is the idea of fooling me?”, shouted the driver. “My dear friend”, replied Rav Zundel, “I wouldn’t lie to you. G-d sees every action”.

G. Wellsprings of Torah (Rabbi Alexander Zusia Friedman)

A lesson in humility. “And he shall flay the burned offering and cut it into pieces.” If a man thinks that he is a person of many virtues and fears lest this make him arrogant, let him take all his good deeds and virtues and “cut them to pieces,” examine them thoroughly and critically, and he will see that he is still far from perfection.

H. Shabbos Stories (Rabbi Shimon Finkelman)

1. A lesson for children (and all of us). There is a widespread custom for young children to begin their study of Chumash (Bible) with this Parsha. The Book of Yayikrah deals with the laws of Temple service and ritual impurity. As the Midrash puts it, “Let the pure [children] come and engage in [the study of] the laws of purity.” Sefer Avnei Ezel says that this custom is also a message to parents: The opening of the Book of Yayikrah deals extensively with korbanos (Temple sacrifices). A parent must be prepared to make sacrifices — both financial and lifestyle — so that his/her children can study Torah and grow up in a home imbued with a love and appreciation for Judaism.

2. Teaching your children. Chazal teach that the Book of Yayikrah opens with the words, “He [Hashem] called to Moshe” to teach that Hashem summoned Moshe lovingly, saying, “Moshe, Moshe, whenever He wished to speak with him.” We may suggest that this, too, is implied in the custom of children beginning their study of Torah with the Book of Yayikrah. Just as Hashem called lovingly to Moshe, so too, must a parent or teacher speak lovingly to a child when teaching him or her the proper way to behave.

I. Divrei Torah (National Council of Young Israel)

A lesson of the Korbanos (Sacrifices). The above Midrash respecting the custom of children beginning their Chumash studies with this Parsha can be better understood by understanding the essence of the korbanot (sacrifices). Basically, korban, signifies “drawing near” to Hashem (from the root “korov” [near]) through the medium of sacrifices that the person offers to Hashem. This is effectuated by the understanding and realization on the part of the person that he is obligated to bring a korban. This understanding is followed by the actual performance of “smicha”, laying of hands upon the offering and confessing his iniquities (Yoma 36A). The elements of repentance and appreciation of one’s faults and inadequacies, thus “humbling oneself before Hashem,” are basic to the proper offering of a korban. Humbleness is basic to Hashem’s acceptance of the korban and greater than all sacrifices; whether bringing an external korban or an internal korban — a willingness to sacrifice for his religious principles and convictions. By his sincerity of purpose while sacrificing, he draws nearer to Hashem. The Midrash quoted above stresses the importance of inculcating, from a very early age, the concept of humbleness before Hashem and readiness to sacrifice for one’s religious convictions. Let the “pure” children occupy themselves with the “pure” — korbanot that will teach them humbleness, leading to proper fear and reverence for Hashem, and thus develop a strength of character, ethics and morals.

I. Summary

A. Details of the Sanctuary/The Shabbos. Moshe transmitted to B’nei Yisroel the details of Hashem’s commands relating to the Sanctuary and its contents, but first emphasized the holiness of the Shabbos, on which no work was allowed.

B. Contributions for the Sanctuary. When asked to contribute towards the construction fund for the Sanctuary, B’nei Yisroel responded most generously, each individual donating what he or she could. Woman with the requisite skills spun the linen material. Princes of each tribe offered precious stones for the breastplate, as well as oils and spices for the incense. Some woman even donated their mirrors of burnished cooper for the creation of the laver and its base.

C. Betzalel and Oholiav. Moshe made specific mention of the fact that Hashem had singled out Betzalel of the tribe of Yehudah, a man of wisdom, understanding and experience, to supervise the details of the construction. He was aided by Oholiav of the tribe of Dan, who was a talented engraver and weaver.

D. Donations for the Sanctuary/Building of the Sanctuary. The gifts for the building of the Sanctuary became so plentiful that the workers were able to report that they had more materials than they needed. Soon, section by section the Sanctuary and its contents began taking shape. The people were then asked to refrain from donating additional items.

II. Divrei Torah

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

1. Shabbos. Shabbos is one of the mainstays of Judaism. It provides an aura of holiness for our mundane lives, and provides a peak for the activities of the week. Yet, throughout history, they have been those who have scorned the laws of Shabbos, claiming that they are too restrictive or irrelevant. After all, they ask, if Shabbos is a day of rest why is watching tv or other restful activities prohibited? Of course, the basis for observance of Shabbos is the verse in the Torah stating, “and He (G-d) rested on the Seventh Day from all His work which He had made.” Why did G-d find it necessary to rest? Isn’t He all-powerful? Therefore, how could He possibly become fatigued? Obviously, then, Hashem wasn’t required to rest in any physical sense. What the Torah means is that Hashem paused from the basic work of creation on the Seventh Day, for the world had already been created. The Seventh Day was one which Hashem set aside for admiring his creations and considering the earth in its totality. In this way, Hashem set the standard for humans to sanctify the Shabbos as a day on which to turn away from earthly concerns and instead view life in its totality. What is life for, and how can we elevate ourselves spiritually? It is for reason that creative work, such as the type of work performed in connection with the Mishkon, is banned on Shabbos. Shabbos is a day to acknowledge Hashem’s creation of, and mastery over, the world. It is, therefore, a day which one should devote to prayer, learning, and family togetherness, rather than mundane matters. We have six days during which we can worry about business and other matters. We can set aside one day to reflect upon the purpose of all of our efforts. This one day, then, is Hashem’s day, during which His holiness will permeate our thoughts and actions.

a. There are also those who insist that one can’t survive financially if he or she refrains from working on the Shabbos (and Yom Tov). Those who choose to observe the Shabbos (and Yom Tov) understand the lesson of the following parable: A man was riding his horse down a long, winding road when he noticed an elderly man crunched under the load of an obviously heavy package. “Would you like a lift,” the rider asked? The old man readily agreed and mounted the horse, yet he didn’t remove his heavy backpack. After observing the man for a while, the rider asked him, “Why don’t you remove your heavy bag and place it on the horse?” The old man shook his head, and said “You were nice enough to pick me up. How can I impede your trip by placing such a heavy burden on your horse?” “Don’t worry,” responded the rider, “the horse is bearing the weight of the burden whether you place it on his back or yours. You may as well make matters easier for yourself and place it directly on the horse.” Likewise, we should have enough faith in Hashem to allow Him to bear all of our burdens during the Shabbos. After all, it is He carries us the rest of the week! There is no need to worry that if one observes the Shabbos, he or she will suffer financial losses. In the long run, the Shabbos observant Jew has only to gain from his/her faith in Hashem. (As Tehillim 37:3 teaches, “he who delights in the Shabbos is granted his heart’s desires.”)

2. The Women’s Jewelry. As mentioned earlier, the Golden Calf was fashioned from jewelry solicited from the Jewish women. However, the Torah indicates that the collection of such jewelry was not a simple matter. On the one hand, we find Aharon suggesting that the women donated their jewelry for the Golden Calf. On the other hand, however, we see the men handing the jewelry over to Aharon; this implies that the women did not give their jewelry willingly and that the men took it by force. Obviously, the women were most reluctant to contribute anything for the service of idol worship. As a reward, the women were given the opportunity to contribute first towards the construction of the holy Sanctuary. They did so willingly, donating their best jewelry with impressive zeal (in obvious contrast to their unwilling participation in the construction of the Golden Calf). This time they knew they were assisting a worthy cause, and they were most eager to offer their jewelry.

B. Wellsprings of Torah (Rabbi Alexander Zusia Friedman)

1. Shabbos and Loshon Horah. “And you shall kindle no fire through your habitation on the Shabbos day.” The Shabbos is a day of rest, on which we desist from discussing business and other matters and often instead discuss communal affairs and our friends, family and others. This is why be are admonished to “kindle no fire” — that is, we must not mar the rest and sanctity of the Shabbos by talking loshon horah (gossip) about others. (SheLaH HaKodosh)

2. Don’t delay in fulfilling your good intentions. “Every wise-hearted person among you shall come and make all that the L-rd has commanded.” If you wish to fulfill a commandment, do it with dispatch. Spending time discussing your intentions may impede action. This verse reminds us to immediately turn our resolve into action. (HaDarsh VeHaEyun)

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

Serving Hashem to the best of your abilities. The Midrash notes the various “partnerships” involved in making both the Mishkon and the Holy Temple. Regarding the Mishkon, it is stated that Betzalel of the tribe of Yehudah and Oholiav of the tribe of Dan spearheaded the work. The Midrash points out the significance of using an artisan from the tribe of Yehudah (the most exalted tribe) and a member of the tribe of Dan (the lowliest tribe). By placing them together, G-d taught us never to look with disdain upon one whose origins are not noble, for in Hashem’s eyes the great and the small are of equal stature. A less gifted person who serves Hashem will all of his/her capabilities ranks equal to one who is more gifted, for Hashem judges a person in accordance with the intention of his/her heart.

D. Growth Through Torah (Rabbi Zelig Pliskin)

1. When giving a monetary donation, involve your heart. “Whoever is of a willing heart, let him bring it, an offering of the Almighty.” Rabbi Simcha Zissel of Kelm explained this verse to mean that those who brought offerings to the Sanctuary should bring their hearts along with their offerings. It isn’t sufficient just to give a monetary donation; Hashem wants our hearts, that is our thoughts and emotions. They, too, should be an expression of our generosity. When you give money to a charity or a worthy institution, you help the cause to which you are giving. But when you give your heart as well, you are changing an element of yourself; each such donation makes you into a more giving person. When you give, reflect on what you are giving.

2. Increase your initiative and you will accomplish much. “And each person whose heart motivated him came.” Ramban states that they needed motivation from their hearts because there was no one who had any previous experience with the skills necessary for the Mishkon, and there were no teachers available to train them. But, there were people who had the courage to come before Moshe to tell him, “I will do all that you say.” Rabbi Yeruchem Levovitz commented that the Torah is noting that the people who were successful in building the Sanctuary were successful because of their inner courage to come forward and volunteer to do what was needed. We must be aware of the moments in our lives when we felt a strong desire to accomplish spiritual greatness. We must let those memories motivate us to have even more initiative for true accomplishments and the courage to do what is needed. One who has a strong desire to accomplish something will find that he/she has many talents and abilities that would have remained dormant had he or she lacked that drive.

3. Share your knowledge with others. “And he put in his heart to teach.” There are people who have special knowledge and skills but do not want to share them with others. Therefore, the Torah praises Betzalel because he was willing to share his knowledge with others. (Ohr HaChayim) If a person realizes that his/her knowledge is merely a gift from Hashem, he/she will readily pass them on to others. He/she will want to accomplish the most that is possible, and if more people have that special knowledge more will accomplished.

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

Controlling our emotions. As noted above, Hashem selected Betzalel to construct the Sanctuary. Betzalel’s grandfather, Chur, was killed trying to dissuade B’nei Yisroel from building the Golden Calf, for which the building of the Mishkon was meant as an atonement. Hashem deemed it especially fitting for Betzalel to fashion the Mishkon. Why? Wasn’t Betzalel a poor choice for the job? After all, he surely must have felt some hatred towards B’nei Yisroel for the slaying of his grandfather. Such hatred should have interfered with his ability to act on their behalf and for their benefit with the level of purity of intentions necessary. Nevertheless, the Midrash tells us that the Mishkon was never destroyed, only hidden, because it was holy, without any impure motives involved in its construction. How was Betzalel able to attain this level of purity of heart and block out all feelings of vengeance and hatred, and fulfill his assignment with total holiness? He used the tremendous energy inherent in every person to overcome the formidable barrier of vengeful feelings. Rabbi Moshe Chaim Luzzato in Mesilas Yesharim discusses the intensity of the emotion of revenge. He tells us it is one of the hardest emotions to control because revenge is man’s only comfort towards one who has wronged him. Yet, man was designed by Hashem to fulfill the specifications of the Torah, the blueprint of creation. If the Torah commands us not to take revenge, then man by definition is endowed with the capability to meet the challenge. It took nearly superhuman strength for Betzalel to totally put aside the negative feelings he had towards B’nei Yisroel. Yet, he summoned that power within himself and succeeded in fulfilling his objective. The love for his brethren possessed by his grandfather Chur that compelled him to risk his life by trying to stop the Jews from sinning was inherited by Betzalel. The special feeling for his brethren was what made Betzalel uniquely suited to build the Mishkon. We often feel that our emotions control us; in actuality, we can master our emotions. We are created in Hashem’s Image and have capabilities of self-control far beyond those commonly attributed to us. The lesson Betzalel teaches us is that we can even take on our strongest emotions and totally remove them from our conscious and subconscious minds. At the same time, this heightens our obligation to use that potential. Fulfilling this obligation is a means towards the most holy of ends — bringing peace to the world.

F. Living Each Day (Rabbi Abraham Twerski)

Enthusiasm for mitzvos. In this Parsha, we read of the various donations of materials that the Israelites made to provide for the construction of the Sanctuary. The leaders of each of the tribes donated the precious gems for the breastplate of the High Priest. Rashi notes that Hebrew word for “leaders” is lacking a vowel, and that this omission designates that there was a flaw in their gift. What was the flaw? They said, “Let all the people make their respective donations, and whatever is lacking we will then provide.” Why was this a flaw? Wasn’t it reasonable and praiseworthy to agree to underwrite whatever was lacking? Yes, says Rabbeinu Bachya, but if one has the opportunity to be first in the performance of a mitzvah, and delays for whatever reason, that indicates a lack of diligence and zeal and for that the leaders were chastised. One can be first to respond to community or individual needs, or one can wait to do so at a later point. All of these actions are indeed meritorious whenever they are done, but the degree of diligence and enthusiasm reflects the quality of one’s commitment.

G. D’rash Moshe (Rav Moshe Feinstein, z’tl)

A Public Affirmation. “And Moshe assembled the entire Congregation of the Children of Israel and he said to them: These are the words that Hashem commanded, to do them. Six days shall labor be done and on the seventh it shall be holy for you, a Shabbos to Hashem.” Why did Moshe call the people into assembly especially to give them the mitzvah of Shabbos? There is a lesson here. Just as the mitzvah of Shabbos, which is a sign of Hashem’s eternal covenant with Israel, need an assembly to publicize it, so too, all other “signs” of Hashem’s covenant should be done in public. This is reason, for example, that a bris is normally performed at a festive gathering. It also explains the custom that everyone calls out loudly immediately after the circumcision that “just as he has entered into the covenant, so may he enter into the Torah, chupah and good deeds.” Apart from giving a blessing, this formula proclaims the terms of the covenant between Hashem and the newly circumcised infant/his parents. Namely, his parents are expected to teach him by learning Torah and by marrying and raising a family in the way of the Torah and good deeds.

H. Reb Michel’s Shmuessen (Rabbi Michel Barenbaum)

The Shabbos’ Sanctity. Rashi explains that although the commandment to observe the Shabbos was part of the 10 Commandments, it was repeated here to remind the nation that even the construction of the Sanctuary did not override the laws of Shabbos. The ramifications of Rashi’s understanding are truly astounding — even though the Sanctuary provided a resting place for the Divine Presence in this world from where Hashem’s glory would radiate outward and fill the entire world with knowledge of Him, the laws of Shabbos still took precedence! This concept merely enforces what every Jew instinctively feels inside — that Shabbos is not merely an abstract idea, but a great spiritual entity which is itself an “abode” for the Divine Presence. Thus, since Shabbos was created before the Sanctuary, it is fitting that it take precedence. How is Shabbos an “abode” for the Divine Presence? The answer lies in Sforno’s commentary where he explains why the commandment to construct the Sanctuary came after the sin of the Golden Calf. Sforno explains that prior to this sin, the Jewish People were capable of adhering to the Divine Presence wherever they choice. Following the sin, however, they lost this supreme level of spirituality — this additional soul — and it became necessary for them to build a confined structure in which the Divine Presence would reveal Itself to them. Shabbos shares similar qualities with this unlimited spiritual relationship the Israelites had with Hashem prior to the Golden Calf. Shabbos is a conduit of spiritual force allowing any Jew to adhere to the Divine Presence, regardless of his or her location.

Pekudei 5757

I. Summary

Construction of the Mishkon. At Moshe’s command, the total cost of the Sanctuary construction was computed. The work was approved and inspected by Moshe, who blessed the people for their assistance in this magnificent achievement. On the first day of the month of Nissan, almost a year after the Jews’ departure from Egypt, the Mishkon was erected under Moshe’s personal supervision and its contents were arranged in the prescribed order. A cloud covered the Mishkon, which was suffused with Hashem’s Glory. Whenever the cloud lifted, it signaled Hashem’s desire that the Israelites continue their journey.

II.  Divrei Torah

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

1. Moshe under suspicion. What was the primary reason for Moshe’s detailed accounting of the costs of the Sanctuary? Chazal commented that there were apparently some who suspected that Moshe might have kept some of their Sanctuary contributions for his own use. Accordingly, he responded by showing one and all that every single coin and article contributed was indeed used for the Sanctuary. This illustrates the importance of not judging another person hastily. This lesson is also illustrated by the following two stories:

a. Two valid witnesses appeared before the Rabbinical Court to testify that they had seen Rabbi Bunim eating cake and coffee on Yom Kippur. The Rabbis investigated the matter and found out exactly what had happened. Rabbi Bunim’s daughter-in-law gave birth right before Yom Kippur. About an hour into Yom Kippur, Rabbi Bunim asked her if she had eaten anything as one is required to eat despite the fast in such circumstances. When he was told that she refused to eat because it was Yom Kippur, he insisted that she take some refreshments. She refused to eat unless her father-in-law personally gave her the food. Since this was a matter of saving a life, Rabbi Bunim took cake and coffee in hand and brought them to her. Just at that moment, the two witnesses looked out the window and saw the Rabbi carrying the food and mistakenly assumed that he was going to eat the food himself.

b. Rabbi Aryeh Levin was well known for his care in judging everyone favorably. He once related to somehow how he acquired this attribute: “It happened when I attended the funeral of Rabbi Eliezer Rivlin, a prominent treasurer of charity funds in Jerusalem. The deceased has an intimate friend, Rabbi Shmuel Kook, with whom he has worked for 30 years. When the funeral procession began, I noticed Rabbi Kook enter a flower shop and buy a flower pot. I was shocked and went over to Rabbi Kook to rebuke him. Is this the way you add to the funeral of a life-long friend?’ I censured him, Couldn’t you find a more appropriate time to buy a flower pot?’ Rabbi Kook then explained his behavior. He had befriended someone who was hospitalized with a highly contagious disease and had died the day before. The doctors, who were not Jewish, ordered that all of his belongings be burned. When Rabbi Kook heard about the orders, he pleaded with the doctors not to burn the man’s Tefillin, but to allow him them to be carefully buried instead. The doctors agreed that if he obtained a earthenware pot they would permit the Tefillin to be buried in it. But, they warned him that he only had until 12 noon. Therefore, he had to leave the funeral procession of his best friend in order to meet the deadline. “At that moment, I made a resolution to always judge others favorably.”

2. The Aron and the flask of Mun. We find that both the Aron (holy Ark) and a container of Mun (Manna, food from Heaven) were hidden. Why were these two specific items hidden? Certainly, the Aron which contained the holy Torah written on Mt. Sinai was too sanctified to be open to full public view. However, the Mun was gathered by the people regularly. Why, then, was the Mun with the Aron in this regard? We learn from this that the Aron and Mun are symbolic of two aspects of life. The former represents the spiritual qualities, while the latter (being food necessary for the body) represents materialism. Both are necessary if life is to flourish. Chazal have commented, “if there is no flour, there is no Torah. If there is no Torah, there is no flour.” (Pirke Avos 3:17) In other words, we can not exist physically and learn Torah if we do not at the same time tend to our bodily needs; at the same time, if we disregard the Torah, then our physical existence becomes meaningless. It is for this reason that the Aron and Mun were associated — the aspects of life that they symbolize must be unified.

B. Growth Through Torah (Rabbi Zelig Pliskin)

1. Everyone can fall prey to envy, but one can overcome it. After being told to anoint Aharon, Moshe was told in reference to Aharon’s sons, “and you shall anoint them as you anointed their father.” Rabbi Meir Simcha HaCohen explained that when Moshe was told to anoint his brother Aharon, he was able to do so with a complete heart. Moshe, the younger brother, was the leader of the Israelites and was happy that his brother was the High Priest. But, in reference to Aharon’s sons the situation was different. Moshe’s own sons were not going to succeed him as leaders. Thus, when it came to anointing sons, Moshe might have felt envy. Therefore, Hashem told Moshe to anoint Aharon’s sons with the same whole-heartedness and joy with which he anointed their father (Meshech Chochmah). Even someone as great as Moshe must internalize attitudes to overcome envy. Moreover, we see that it is possible to see joy and enthusiasm for another person’s success, even if that person has something that you do not.

2. Focus on doing the will of Hashem. “And Moshe did all that Hashem commanded him, that is what he did.” Moshe’s motivation in all that he did for the Sanctuary was for Hashem’s honor. Even though he personally would gain from the construction of the Mishkon, for Hashem would communicate with him there, he was not motivated by thoughts of his own glory. Nor was he motivated by thoughts of the honor of his brother Aharon, who was to be the High Priest. Moshe focused solely on doing Hashem’s will. This is a most difficult task — to do something for which you will receive a personal benefit, yet still have pure motivations.

C. Wellsprings of Torah (Rabbi Alexander Zusia Friedman)

1. The purpose of gold. “All the gold that was used for the work in all the work of the Sanctuary . . . ” (An alternative reading: “all the gold that was made for the work in all the holy work.”) This implies that gold was put into the world only so that man should use it for good and sacred purposes. (Tiferet Yonathon)

2. A Hundred Blessings. The number of sockets needed for the Mishkon was 100, the same number of the blessings which must be recited daily. This implies that just as the sockets served as the foundation of the Mishkon, the daily blessings provide the foundation of the sanctity of the Jewish individual. (Hiddushei Harim)

D. Darash Moshe (Rav Moshe Feinstein, z’tl)

An accounting of our blessings. “These are the reckonings of the Tabernacle.” The accounting of the various materials donated for the Mishkon interrupts between the narrative of the construction of the Mishkon and the fabrication of the priestly garments, which begin afterwards with the making of the Ephod. This verse holds a profound lesson which can constantly be applied to our lives: just as the artisans had to account for their use of every ounce of materials that was donated for the construction of the Mishkon and its furnishings, so also must we be able to give an accounting for the bounty with which Hashem has blessed us. Did we devote the time and years which Hashem allots us to Torah and mitzvos? Did we use our money and possessions for charity, hospitality and helping people? We should not think that the resources which Hashem gives us are ours to use as we desire. On the contrary, the Torah gives detailed rules governing our conduct and the use of our property. Each of us will be called upon to account as to whether we have used all of the talents and resources which Hashem has provided us to fulfill His will through Torah and mitzvos. A famous story is told in the name of many great Chassidic Rebbes, including Reb Zusia. He often said that after a person dies and ascends to the heavens for judgment, he is required to defend his past actions and behavior. But, he isn’t asked why he wasn’t as great as Moshe, as learned as Rabbi Akiva, etc. Each person has difficult capabilities and is only asked why he didn’t use his G-d-given talents to the fullest — was he as great as he could have been?!

E. Kol Dodi on the Torah (Rabbi Dovid Feinstein)

The connection between mitzvos between man and G-d and mitzvos between man and man. “And they attached the Choshen by the rings to the rings of the Ephod with a thread of Techeiles to be on the Cheishev of the Ephod; the Choshen shall not budge from the Ephod as Hashem has commanded Moshe.” This verse seems to imply that once the Choshen and Ephod were connected, they were never allowed to be separated. Therefore, each time Aharon put them on, it was a single connected garment which had to be slipped over his head. There is interesting symbolism in this commandment not to separate the Choshen from the Ephod once they were connected. Chazal teach that Ephod represented mitzvos between man and G-d, and specifically atoned for the sin of idolatry. The Choshen, on the other hand, represented mitzvos between man and man; specifically, the Choshen atoned for perversion of justice. Generally we say that these two categories are of equal importance and that it is impossible to separate them. Thus, one can’t serve Hashem properly unless his relations with his fellow man are in order. And, conversely, a fear of Hashem is the basis of proper human relations. The fact that High Priest never donned the Choshen without the Ephod highlights the inextricable connection between these two types of mitzvos.

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

Fulfilling Your Function. “And so Moshe fulfilled the work.” The Parsha concludes with the final account of the erection of the Mishkon. It mandates the precise placement of the Shulchan (table), the Menorah and the Aron Hakodesh (Holy Ark). The entire Parsha is a study in detail, providing the exact description of each vessel and the specific verb used to describe each activity necessary for creating these vessels (e.g.,, “and he gave”; “and he placed”; “and he brought”). HoRav Moshe Swift, z’tl learns out an important lesson from the Torah’s emphasis on each activity. Each person has his own job to perform, and must perform his endeavor of choice to his full potential. Furthermore, everything in Jewish life has its own specified place. The Shulchan was the place for the “bread,” which symbolizes physical needs. The Menorah, alluding to faith, was their source of light. The Aron, which housed the Torah, was representative of Torah study and observance. Each “vessel” is an essential part of Jewish life.

G. Divrei Torah (National Council of Young Israel)

The Four Parshiyot. We read the following four special Shabbos readings in the weeks that precede Pesach: Parshat Shekolim, Parshat Zachor, Parshat Parah and Parshat HaChodesh. Each of these Parshiyot commemorates a specific event, but taken as a whole also form a lesson for the preparation for Pesach and, on a more global level, illustrate the principles necessary for the ultimate redemption of K’lal Yisroel. Specifically, Parshat Shekolim discusses the “machatzit hashekel” (one-half coin), a donation required of every Jew in the time of the Holy Temple and which allowed each Jew to have a portion in the community sacrifices that were sacrificed throughout the year. The concept of the half-shekel evolved to symbolize other charitable deeds and contributions and is used as a metaphor for acts of kindness in our day. Parshat Zachor calls upon us to remember the nation of Amalek and destroy their memory. How are we to combat Amalek? Our only “weapon” is the study of Torah. When Torah is diminished, G-d forbid, Amalek flourishes; however, when Torah is strong, Amalek can not survive. Parshat Parah teaches us that the ashes of the Parah Adumah were the exclusive mechanism by which a person who was “tomah mait” (impure through contact with a dead body) could achieve a status of “tahara” and be eligible to sacrifice the Korban Pesach (Pesach offering). The Parah Adumah’s purpose in purifying B’nei Yisroel so that they might be able to sacrifice the Korbanot as well the entire procedure of carrying the ashes of the Parah Adumah are concepts of “avodah” (service to Hashem). These three Parshiyot together illustrate that, in the words of Pirke Avos, the world depends on three things: Torah, the service of G-d and kind deeds. Finally, there is Parshat HaChodesh, which commemorates the mitzvah of Kiddush HaChodesh (sanctification of the new moon) that was given to B’nei Yisroel for the first time when Hashem, Moshe and Aharon sanctified the month of Nissan while the Jews were still in Egypt. In addition, Parshat HaChodesh reflects the concept of renewal and recommitment, teaching us that it is not enough that we acknowledge the principles of Torah, service of G-d and kind deeds, but that prior to Pesach we must make a rededication to these principles so that we can appropriately celebrate Pesach — the Holiday of our redemption. As our Rabbis teach us: our ancestors were redeemed in the month of Nissan and the future Redemption will also take place during Nissan.

H. Shabbos Stories (Rabbi Shimon Finkelman)

Don’t despair. “These are the reckonings of the Mishkon, the Mishkon of testimony . . . ” As Rabbi Yehudah Zev Segal, the Manchester Rosh Yeshiva explains, the Jewish people were demoralized following the sin of the Golden Calf. In the depths of their hearts, they felt it difficult to believe that they could be forgiven for this sin. Then, Hashem commanded that a Mishkon be built (“and they shall make a Sanctuary for Me, that I may dwell among them”). The fact that the Divine Presence would rest among them was clear proof that they had achieved forgiveness and their hearts were joyous once again. Chazal note that the verse doesn’t say “dwell within it (i.e., the Sanctuary)”, but rather says “dwell among them,” meaning within each and every Jew. A Jew, by living his life according to the Torah, becomes a Mishkon in which the Divine Presence dwells. And, just as the Divine Presence returned to Jewish People so quickly after they had sinned, so too does It return to any Jew who sins and later mends his ways. One who sins must not allow himself to believe that he is beyond hope and can never do proper repentance for his mistakes. The great Chassidic leader, Rav Aaron of Carlin once said, “to despair is not a sin, but despair can lead to worse things than any sin can.” One can always turn oneself around; that is what the gift of repentance is all about.

I. Summary

A. A Census Is Taken. A census was taken of male Israelites over the age of twenty (who were liable for military service), in connection with which each man was to make a token payment of a half-shekel of silver to be used for the construction of the Sanctuary.

B. Details of the Sanctuary. Aharon and his sons were told to make a brass laver to be used as a washing basin, which laver was to stand in the Court between the altar of the burnt offering and the entrance to the Sanctuary. Oil from four prescribed aromatic herbs mixed with olive oil was to be used to anoint the priests and vessels, and incense made from selected sweet spices was to be prepared for sacred use. Betzalel and Oholiav were Divinely chosen to supervise construction of the Sanctuary. Despite the importance of this task, the Jews were reminded to cease all work on Shabbos.

C. The Golden Calf (“Eigel HaZohav”). Moshe had been on Mt. Sinai for 40 days and 40 nights and the people, fearing that he wouldn’t return, clamored for a visible object which they could worship. They persuaded Aharon and his sons to build a Golden Calf from their jewelry. The people brought offerings to, and sang and danced around, the Golden Calf. Hashem was angered at this display of heresy, and He sent Moshe down from the Mountain, informing him of the Israelites’ sin and vowing to destroy them. Moshe entreated Hashem to be merciful and not give the Egyptians the opportunity to gloat over the Israelites’ misfortune, but instead to remember His eternal covenant with the Patriarchs. On hearing this plea, Hashem agreed to give them another chance.

D. Moshe Destroys The Tablets. Descending from the Mountain on the 17th of Tammuz with the two tablets of the law engraved by Hashem on stone, Moshe witnessed the Jews’ heresy with the Golden Calf and threw the tablets to the ground in disgust. Moshe then destroyed the Golden Calf by burning it, grounding it into powder and throwing it into a stream (from which he made the Jews drink). He rebuked Aharon, who responded that he had been forced to carry out the people’s demands. Moshe then called upon all of his supporters to rally around him; the Levites (none of whom, according to Da’as Z’Keinim, had participated in the Golden Calf) responded immediately and, at Moshe’s command, slew about 3,000 leaders of the revolt (less than .001% of the 3 million people).

E. Moshe pleads for Hashem’s Mercy. Moshe’s love and compassion for his people led him to implore Hashem to forgive them, for if they were destroyed he had no desire to live. Hashem responded that only those who willfully sinned would be destroyed, but, in view of Moshe’s interceding on their behalf, the remainder of the people would be escorted (by Hashem’s messenger, not Hashem Himself) into Israel. Upon hearing of Hashem’s disapproval, The Jews mourned and removed their ornaments as a sign of grief.

F. Moshe Pitches His Tent Outside the Camp. Moshe pitched his tent outside the camp which had been defiled by the Golden Calf. In intimate communication with Hashem, he asked for a revelation of the Divine attributes to assist him in leading the people. Hashem reassured him that He would be merciful and lead the people into Eretz Yisroel, for Moshe had personally found favor in His eyes. In reply to a further request that he be able to behold the Divine Glory, Moshe was told that no mortal could see Hashem and live. Nevertheless, Moshe was allowed a glimpse of the Divine Radiance from behind a cleft in the mountain rock.

G. Moshe Ascends Mt. Sinai. Once again, Moshe ascended the Mountain alone, carrying with him the two new tablets he had been commanded to prepare. Hashem descended in a cloud, revealed Himself and renewed His covenant with Israel by repeating the chief commandments previously given (e.g., the prohibition against idolatry, the commandment to observe the Festivals and Shabbos, etc.). Hashem Himself inscribed the Ten Commandments on the two tablets, while Moshe recorded the contents of the renewed covenant. After an additional forty days and forty nights on the Mountain, during which he abstained from all food and drink, Moshe again descended the Mountain and returned to the camp. His face shone with a Divine glow and he communicated Hashem’s words to Aharon, the Elders and then the entire assembly. After he had finished speaking, Moshe covered his radiant face with a veil. Thereafter, he removed it only when he entered Hashem’s Divine presence or when he delivered his message to the people.

II. Divrei Torah

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

1. The Census. Why was a “half” shekel used? According to Rambam, this teaches us that no Jew is complete when alone — a Jew can only reach the ultimate spiritual heights when he/she associates and cooperates with fellow Jews.

2. The Golden Calf. After all of the miracles (the 10 plagues, the splitting of the Red Sea, etc.), how could the Jews have committed this sin? The Jews were prompted by a miscalculation regarding which day the 40 days and 40 nights commenced (i.e., the Jews erroneously believed that the day Moshe left counted as the first day).

B. Living Each Day (Rabbi Abraham Twerski)

The Golden Calf. R’ Chaim Shmulevitz explains that the above miscalculation led to a momentary period of confusion and depression — since the Exodus, they had been under Moshe’s constant leadership; his guidance and direct communication with Hashem gave them stability and certainty. When they feared that Moshe wasn’t returning, they panicked, leading them to build the Golden Calf. This teaches us that we must be particularly alert during moments of confusion and depression in our lives, since we can be vulnerable to mistakes and errors in judgment.

C. Artscroll Chumash

1. The Half Shekel.

a. Israel’s status is elevated by contribution to charitable causes; this is why they were counted by having the nation join in contributing to a sacred cause.

b. The equal participation of the entire nation symbolizes that all Jews must share in achieving the national goals; by “passing through” the census, they (and we) are required to forsake our own selfish interests for the collective good.

c. The half-shekel contribution is also mentioned as “atonement for your souls”, which symbolizes the great power in the unity of a nation striving toward a common goal; when everyone joins in a constructive cause, the spiritual merits of all the individuals become merged so that their personal attainments come together to assist one another.

2. Toiling in Torah. Rashi notes that while Hashem taught Moshe the Torah throughout the 40 days and 40 nights he was on Mt. Sinai, he constantly forgot it. Finally, Hashem gave him the Tablets as a gift; if it was impossible for someone even as great as Moshe to absorb the entire Torah, why didn’t Hashem give him the Tablets at the outset, rather than forcing him to toil for 40 days/40 nights? Chiddushei Harim explains that the Torah can only be understood with Hashem’s help, but that He only gives such assistance after someone has tried his/her utmost to master it on his/her own. Thus, Moshe earned the Divine gift by means of his effort.

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

The Half-Shekel. Why was each man commanded to give exactly one half-shekel? Just because people serve Hashem and the community in different capacities doesn’t mean that one necessarily contributes more than the other. Hashem doesn’t look at the total hours spend in service of Him, but how much of an individual’s available time is devoted to service of Hashem and the sincerity with which one serves Him. Thus, everyone who serves Hashem to the utmost of their ability stand as equals before Hashem.

E. Growth Through Torah (Rabbi Zelig Pliskin)

1. Having peace of mind on Shabbos requiring mastering your negative traits. “Six days work shall be done, and on the seventh day it should be a complete rest sacred to the Almighty.” Rashi comments that a “complete rest” entails changing (not merely controlling) one’s negative traits and emotions (e.g., worry, temper, anger, etc.) and striving to master positive attitudes and approaches which are conducive to peaceful relationships with others. This ideal is illustrated by the following story: One Friday night, a cop came to R’ Yaakov Yosef Herman’s house to inform him that he should go immediately to his store, which was ablaze. R’ Yaakov thanked him for the message, but explained that he couldn’t since it was Shabbos. The entire Shabbos, R’ Yaakov showed no anxiety. After Shabbos ended (and he finished an unhurried havdalah), he went to his store, expecting to see it in shambles; instead, his store was in tact and it was the adjoining store which had been destroyed (All For The Boss).

2. When you make a mistake be flexible enough to admit it and improve yourself. “And Hashem said to Moshe, I have seen this people and they are a stiff-necked people”. R’ Simcha Zissel comments that despite the enormity of the sin of the Golden Calf, the main fault cited by Hashem is that the Jewish people were “stiff-necked” (i.e. that they lacked the flexibility to admit their error). When someone is flexible, he/she will be able to regret and make amends for their mistakes, and change.

F. Wellsprings of Torah (Rabbi Alexander Zusia Friedman)

1. The Shabbos. “To observe the shabbos throughout their generations . . . “. The Hebrew word le-dorotham (“throughout their generations”) is spelled without the vav; hence, it may be read le-dirotham (“throughout their dwelling places”). When Shabbos enters and the dwelling place of the Jewish home is ready to receive it, the Divine Presence says “I will dwell here with you.” (Yalkut Reubeni)

2. Understanding life events. ” . . . and thou shall see My Back, but My Face shall not be seen.” An alternative reading: ” . . . and thou shall see My Ways” afterwards, but they shall not be seen before. Frequently, we don’t understand the purpose of certain events in our lives when they occur. Only afterwards, with the passage of time, do the meaning of these events and the purpose of Providence in bringing them to pass become clear. (Torat Moshe)

G. Darash Moshe (Rav Moshe Feinstein, z’tl)

The Second Set of Tablets. “Carve for yourself two tablets of stone.” Why did Moshe have to hew the second tablets himself before Hashem wrote on them, while the first tablets were made entirely by Hashem, both the carving and the inscription? To answer this, we must first understand why the Jews sinned with the Golden Calf, causing the destruction of the first tablets and necessitating the second set. They believed that since the first tablets, which contained the essence of the Torah and had been given at Mt. Sinai, was totally Hashem’s work, it would be impossible for humans by themselves to understand the depths of Torah without the supernatural powers. Therefore, they built the Golden Calf in the erroneous belief that by serving it they could come closer to Hashem and achieve a deeper understanding of His Torah. As long as Moshe was with them, they relied on him to teach them Torah and bring them closer to Hashem. Now that they thought he was dead, they felt compelled to look for other forces to fill the void, and so they made the Calf. The truth is, however, that the Torah was intended for mortals to understand directly with their own powers, without resorting to supernatural intermediaries and it is in our hands to achieve the most lofty level of Torah solely with our own powers. Thus, Hashem wanted the second tablets to be as much as possible the work of Moshe, to show the people that they too could achieve everything that was in their own power to achieve. If we only make the effort, Hashem will help us understand His Torah and to reach the highest levels it holds for us. In Malachai 3:22, the prophet called the Torah the “Torah of Moshe,” the Torah which was given through humans and intended for humans to fathom with their own resources.

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

1. A Stiff-necked People. The Israelites are referred to as a “stiff-necked people”. This reference can also be viewed as a blessing in disguise. By being “stiff-necked,” we have been able to muster the moral challenge to maintain our faith in Hashem, despite the pain and suffering which have accompanied us throughout history. We have continued to hold our heads up high.

2. The Inner Voice. “And Moshe stood in the gate of the camp, and he said Whoever is with Hashem should come to me!’” The Chofetz Chaim taught that there is a lesson to learn from Moshe’s call to the people. Every Jew has moments in which he hears that inner voice call out “come to me!” — to go forward and act for Torah, to do a mitzvah. Listen when you hear that sound, and respond immediately while the opportunity is still there and while the plaintive cry is still reverberating inside of you.

NEXT WEEK:  VAYAHKEL