I. Summary

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

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

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

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

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

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

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

II. Divrei Torah

A. LilMode U’lilamed (Rabbi Mordechai Katz)

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

B. Growth Through Torah (Rabbi Zelig Pliskin)

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

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

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

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

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

D. Project Genesis (Rabbi Mordecai Kamenetzky)

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

E. Living Each Day (Rabbi Abraham Twerski)

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

F. Parsha Parables (Rabbi Mordechai Kamenetzky)

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

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

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

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

H. Living Each Week (Rabbi Abraham Twerski)

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

I. Tell It From The Torah

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

J. Windows To The Soul

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

K. Something To Say (R’ Dovid Goldwasser)

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

L. Soul of the Torah (Victor Cohen)

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

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

M. Growth Through Torah (Rabbi Zelig Pliskin)

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

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

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

N. Living Each Week (Rabbi Abraham Twerski)

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

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

O. Torah Gems (R’ Aharon Yaakov Greenberg)

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

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

P. Rabbi Frand on the Parsha

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

Q. LilMode U’lilamed (Rabbi Mordechai Katz)

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

R. Growth Through Torah (Rabbi Zelig Pliskin)

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

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

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

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

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

T. Project Genesis (Rabbi Mordecai Kamenetzky)

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

U. Living Each Day (Rabbi Abraham Twerski)

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

V. Parsah Parables (Rabbi Mordechai Kamenetzky)

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

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

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

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

X. Living Each Week (Rabbi Abraham Twerski)

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

BEHAR

I. Summary

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

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

1. Fields were not to be sown or harvested;

2. Hebrew slaves were to be set free; and

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

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

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

II. Divrei Torah

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

1. The significance of Shemittah.

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

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

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

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

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

B. Growth Through Torah (Rabbi Zelig Pliskin)

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

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

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

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

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

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

D. Parsha Parables (Rabbi Mordechai Kamenetzky)

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

E. Living Each Day (Rabbi Abraham Twerski)

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

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

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

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

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

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

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

G. Living Each Week (Rabbi Abraham Twerski)

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

H. Torah Gems (Rabbi Aharon Yaakov Greenberg)

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

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

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

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

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

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

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

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

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

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

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

K. Something to Say (Rabbi Dovid Goldwasser)

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

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

L. Growth Through Torah (Rabbi Zelig Pliskin)

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

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

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

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

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

N. Pirkei Torah (R’ Mordechia Gifter)

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

O. Rabbi Frand on the Parsha

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

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

1. The significance of Shemittah.

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

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

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

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

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

Q. Growth Through Torah (Rabbi Zelig Pliskin)

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

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

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

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

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

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

S. Parsha Parables (Rabbi Mordechai Kamenetzky)

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

T. Living Each Day (Rabbi Abraham Twerski)

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

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

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

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

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

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

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

V. Living Each Week (Rabbi Abraham Twerski)

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

EMOR

I. Summary

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

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

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

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

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

II.  Divrei Torah

A. LilMode U’lilamed (Rabbi Mordechai Katz)

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

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

B. Growth Through Torah (Rabbi Zelig Pliskin)

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

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

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

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

C. Living Each Week (Rabbi Abraham Twerski)

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

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

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

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

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

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

F. A Lesson From Pirke Avos

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

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

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

H. Torah Gems (Rabbi Aharon Yaakov Greenberg).

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

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

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

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

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

I. Living Each Week (Rabbi Abraham Twerski).

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

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

J. Something to Say (Rabbi Dovid Goldwasser)

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

K. Growth Through Torah (Rabbi Zelig Pliskin)

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

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

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

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

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

N. Pirkei Torah (Rabbi Mordechai Gifter)

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

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

O. LilMode U’lilamed (Rabbi Mordechai Katz)

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

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

P. Growth Through Torah (Rabbi Zelig Pliskin)

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

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

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

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

Q. Living Each Week (Rabbi Abraham Twerski)

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

R. Living Each Day (Rabbi Abraham Twerski).

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

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

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

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

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

ACHAREI (ACHAREI MOS)

I. Summary

A. The Yom Kippur Service. After his sons Nadav and Avihu had died as punishment for their improper service, Aharon was told to enter the Holy of the Holies only on Yom Kippur, at which time atonement was to be made for the sins of the community (including the Priesthood) and the Sanctuary was cleansed because it might have been entered by those who were ritually unclean. On Yom Kippur, the Kohein Godol (High Priest), dressed in white garments rather than gold ones, offered all the sacrifices (i.e., the personal and communal sin and burnt offerings). The ritual included the casting of incense upon coal taken from the Altar, and the sacrificing of one of two male goats provided by the people for their offering. The commandment was given for the Jews to observe Yom Kippur as a most solemn Shabbos (the Shabbos of Shabbosim), to fast and to repent for their misdeeds. The people were again cautioned that sacrifices could only be offered in the Sanctuary (offering sacrifices in one’s own spot was an act of idolatry).

B. Kashrus. The laws forbidding the eating of meat of an animal which wasn’t ritually slaughtered and the in take of blood were given.

C. High Moral Conduct. The people were reminded that Hashem expected of them a high level of moral conduct; thus, adultery and illicit marriages were prohibited (the Torah citing examples of nations destroyed for immoral behavior).

II.  Divrei Torah

A. LilMode U’lilamed (Rabbi Mordechai Katz)

Yom Kippur. Yom Kippur is called “Yom HaZikoron” (“Day of Remembrance”) since not only Hashem remembers and reviews our action, but we must also recall and review our actions, learn from our mistakes, atone and decide how to avoid making the same mistakes in the coming year. Yom Kippur is not, however, a complete exoneration of our sins; rather it is the beginning of the process leading to true Teshuvah (repentance) and self-improvement.

B. Growth Through Torah (Rabbi Zelig Pliskin)

1. Use Techniques To Overcome Excessive Concern About What Others Think About You. The Torah teaches that no one was to be in the Tent of Meeting when the High Priest performed the Yom Kippur services. That is, the High Priest was to mentally view the world as if no one else existed. Why? To free himself from the shackles of seeking honor or approval. We, too, should try to implement this illusion at times to free ourselves from the hurt and pain of excessive worry about what others think of us.

2. Do Something for Growth Every Day. “My ordinances shall you do, and My statutes you shall observe, to walk with them, I am the Lord your G-d”. The Ksav Sofer comments that to “walk with them” means that a person needs to walk from one level to the next. That is, one should constantly keep on growing and elevating oneself. It isn’t enough to stay at the same level — we must climb higher than the day before.

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

Souls Afire. There is a paradox in this week’s Parsha — Nadav and Avihu’s action were undesirable (as evidenced by their punishment), yet Moshe stated that they were greater than he and Aharon and that through their actions the Sanctuary was consecrated. Chassidic thought states that our love for Hashem must involve 2 phases — (a) ratzu (a yearning for connection with Hashem); and (b) shuv (a commitment to return and express G-d’s will by making this world a dwelling place for Him). As the Or HaChayim explains, Nadav and Avihu reached an all-encompassing level of ratzu, but failed to follow through with shuv by expressing this bond in their lives. Thus, their sin was not the closeness they established with Hashem, but that this connection didn’t bear fruit (i.e., they never expressed the bond in the realm of ordinary experience). There are two lessons: (a) a positive one — that every Jew has the potential to draw as close to G-d as Nadav and Avihu did; and (b) a negative one — that such service alone lacks the vital element of shuv (application within the context of this world). Based on this there are different customs re: the name of the Torah portion — some call it Acharei (“after”), highlighting the potential for spiritual closeness after the height of connection reached by Nadav and Avihu; others call it Acharei Mos, highlighting the failure to complement such closeness with a commitment to developing an awareness of Hashem in the material world. (Lubavitch custom is to call it Acharei, in recognition of the fact that each Jew can achieve closeness with Hashem; for the core of every Jew is at one with G-d, inseparably linked.)

D. Living Each Week (Rabbi Abraham Twerski)

1. G-d is always with us. “[I am G-d] Who rests among them, even amidst their uncleanliness.” Regardless of how far a person may have strayed, regardless of how much a person may have rejected G-d, G-d never rejects anyone. As Rabbi Levi Yitzchak of Berdichev said, “You can be for G-d, and you can be against G-d. You just cannot be without G-d.”

2. The spirit of Mitzvos. “You shall observe My ordinances and My laws in order that the person may do them and live by them.” The Talmud cites this verse as the basis for waiving a Torah prohibition when there is a threat to life. Thus, one is required to provide whatever help is necessary on Shabbos to save a life, even though this involves a transgression of the Shabbos. (Yoma 85b) The Rabbi of Kotzk offered another interpretation of this verse: “You shall observe My ordinances . . . and bring life into them.” Performing mitzvos as a matter of rote without joy and excitement is inadequate. Observance of mitzvos must be vibrant and lively. One who fulfills mitzvos by bringing life into them will lead of life of joy of holiness, of forever coming closer to G-d.

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

Before Hashem we are all the same. “A sacred linen tunic he shall wear.” Upon entering the Holy of Holies, the Kohein Gadol divested himself of his ornate priestly garments and clothed himself in simple, white linen. In public, the Kohein was responsible to maintain the dignity appropriate to his noble station in life. When he went into the Holy of Holies to confess the sins of the Jewish People, however, he dressed as an ordinary Kohein. At the spiritually heightened moment, the most solemn of the year, he became a simple mortal. The facades of dignity and station in life no longer distinguished him from anyone else. This was his moment of truth. All human devices are valueless when a person comes in face-to-face confrontation with his/her maker. Before Hashem, all people are the same. The only distinguishing characteristics are the merits of Torah, service of Hashem, good deeds and acts of kindness which an individual has accrued during his/her lifetime.

A. Achieving a High Spiritual Level. The Children of Israel were told to be “kedoshim” (of an elevated holy nature). To help them achieve this goal, a number of laws are discussed. They include laws designed to achieve holiness, including:

1. respecting one’s parents
2. observing the Shabbos
3. not engaging in idol worship, witchcraft and human sacrifice
4. not mutilating or tattooing one’s body
5. not causing irregular mixtures, such as interbreeding of animals, and interweaving of wool and linen (“sha’atnes”)
6. not eating the fruits of a tree for the first 3 years after planting

B. Laws to encourage compassion towards others (particularly the stranger and the poor), including:

1. leaving a corner of the field and stray gleanings for the poor
2. dealing honesty with others (e.g., not stealing, lying, etc.)
3. a shopkeeper ensuring the accuracy of his weights/scales
4. a judge being impartial
5. judging others favorably
6. not taking another’s possession without his/her permission
7. not withholding a worker’s wages
8. not giving harmful advice
9. not defaming others
10. not misleading a blind or naive person
11. saving the life of another who is in danger
12. admonishing an erring fellow man
13. not embarrassing another
14. not taking revenge or holding a grudge
15. “loving one’s fellow man as one loves oneself”

C. Laws respecting impermissible relationships (e.g., adultery, incest and bestiality)

II.  Divrei Torah

A. LilMode U’Lilamed (Rabbi Mordechai Katz)

1. Loving Thy Neighbor. When a gentile told Hillel that he would convert if Hillel could explain the entire Torah while standing on one foot, Hillel responded: “Do not do to others what you would not like them to do to you”. But, isn’t this a lower standard that the one dictated by the Torah (i.e., that one must love another as one loves oneself)? Hillel understood that the Torah’s ideal is a difficult one, but that by using a step-by-step approach (i.e., by starting by avoiding negative acts), one can work towards carrying out positive acts of love.

2. Admonishing Others. We are told to admonish another who is erring since we are responsible for each other. This a sign of true love — helping others when they are in any kind of danger.

B. Love Thy Neighbor (Rabbi Zelig Pliskin)

Living Among People. Hashem told Moshe to speak to the “entire congregation of the Children of Israel . . . ” Hashem commanded Moshe to state this verse to the entire congregation because the majority of the essentials of Torah are summarized here. To attain holiness, one need not be isolated and withdrawn; to the contrary, the admonition was stated in an assembly to show that we must learn to sanctify ourselves by behaving properly among people. (Chasam Sofer)

C. Growth Through Torah (Rabbi Zelig Pliskin)

1. Introspect to gain self-knowledge to strengthen areas that need strengthening. This Parsha teaches that must fear our “mother and father”. Cf. the Ten Commandments which teach that we must honor our “father and mother”. Why is the order reversed in these two references? Since human nature is more likely to fear our father and honor our mother. Introspection allows us to gain greater self-awareness of our natural tendencies and to make an effort to behave in a manner that will strengthen those areas which need strengthening.

2. Only rebuke others with a sincere concern for their welfare. “You shall rebuke your fellow man”. Rebuke must come from the depths of the heart (as Chazal teach, only words which come from the heart enter the heart). Before correcting another, we must search for our true motives — is it coming from our heart or for other reasons (e.g., desiring a feeling of power)?

3. Loving Your Fellow Man As Yourself

a. Feel love for other people because it is Hashem’s wish. We are commanded to do so whether it is easy or difficult. Once, while delivering a lecture, Rabbi Pliskin was “interrupted” by a cute dog who entered a room, causing his audience to smile and shower admiration on the dog. Rabbi Pliskin noted that despite the fact that no one had previously seen the dog, everyone had a positive feeling toward it. If we do so with the dog, how much more so should we do so with other people?! By internalizing the awareness that each person is created in Hashem’s image and that Hashem wishes us to love each other, we can learn to have this positive attitude towards our fellow man as well.

b. Share your Torah knowledge. “Love your fellow man as yourself.” The Chasem Sofer explains that this means that we are obligated to take time from our Torah studies to teach others Torah. We must constantly look for opportunities to share our Torah knowledge with others.

c. Your behavior towards others should be a manifestation of your love towards them. Why didn’t Hillel simply repeat the words from the Torah (see above)? R’ Yeruchem Levovitz explains that this teaches us an important principle — from the words “love your fellow man” one might think that one fulfills the obligation by feeling the emotion of love; but just feeling love isn’t sufficient. Rather, the love must motivate us to do positive things for others and refrain from any actions or words that could cause someone pain or suffering.

D. Living Each Week (Rabbi Abraham Twerski)

1. The responsibility of holiness. “Speak unto the entire congregation of Israel and say unto them, You shall be holy, because I, your G-d, am holy.’” Rashi notes that whereas at other times Moshe’s teachings were given to the Elders to transmit to the populace, this time he gathered all the people to hear the words directly from him. Why was this message so important that every Israelite man, woman and child had to hear it firsthand? These words have a two-fold meaning: (a) “You shall be holy” (i.e., Israel was commissioned by G-d to be a unique nation, and this commission carries with it great responsibility); and (b) as a statement of fact, “You are holy” (i.e., each Jew is composed of a unique soul which partakes of G-d’s holiness). This dual meaning is interrelated — because of what we are we must do our utmost to become all that we can be.

2. The infinity of Divine Holiness. “You shall be holy, because I, your G-d, am holy.” The Midrash comments, “My [G-d's] holiness is superior to your holiness.” Rabbi Levi Yitzchak of Berdichev inserts a comma so that the verse reads: “My holiness is superior, as a result of your holiness.” How can G-d’s holiness possibly increase? The Bal Shem Tov was once approached by a disciple who complained that he was unable to come closer to G-d. “Each time I feel that I am approaching closer to Him, I find myself father away than ever.” The Bal Shem Tov replied with an example: “When a parent wishes to teach his/her child to walk, he/she waits until the child is sufficiently developed to be able to stand firmly, and he/she then places him/herself close to the child, and stretches out his/her arms within inches of the child. Although the child is afraid to move lest he lose his balance and fall, the closeness of his parent’s protective arms combined with his desire to reach his parent encourages him to take the first step. When this is accomplished, the parent retreats another step, and continues to beckon the child to come. As this process is continued, the child learns to walk. “What is going on here,” the child is undoubtedly thinking. “Each time I make a greater effort to reach my parent, he/she distances his/herself more and more from me.” What is actually happening is that the parent and child have disparate goals. The child’s goal is to reach the parent, whereas the parent’s goal is to teach the child to walk. Allowing the child to reach him/her too soon would terminate the learning process. “Your situation is quite similar,” said the Bal Shem Tov. “You wish to reach G-d. However, G-d’s goal is for you to learn how to search for Him, because that is how you grow in spirituality. If He were to allow you to reach Him as you desire, your growth would come to an end.” This is the meaning of Rabbi Levi Yitzchak’s comment. When we begin to develop a relationship with G-d, our concept of His greatness is limited. As we enhance our spirituality, we have an ever-increasing awareness of the infinity of G-d’s greatness. Thus, it is our perception of the holiness of G-d that increases as our own holiness increases.

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

1. Finding the G-dly core. Being holy means that “all of our deeds are for the sake of Heaven” (Pirke Avos). We must not be fixated with superficial material aspects of the world and ignore its G-dly core.

2. Involvement, not abstention. The Torah demands not abstention, but that we interact with our environment and permeate it with holiness. Thus, this Parsha deals not primarily with rituals, but with concerns shared by all people — agriculture, human relations, business, etc. — for it is these “mundane” areas that the holiness of the Jewish people is to be expressed.

3. Acharei and Kedoshim. As noted above, Acharei focuses on the “afterwards” — that the bond with Hashem should not be an insular experience, but should continue and spread outwards. Kedoshim highlights the possibility of living a life connected to Hashem amidst the realities of ordinary existence. To do so, one must focus on the G-dly life force which maintains existence and is manifest in its physical elements — this enables us to infuse holiness into every aspect of our life.

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

Collective holiness. “Speak to the entire assembly of B’nei Yisrael and say to them to be holy.” Why was each member of K’lal Yisrael required to be present to hear this instruction? Horav E. Munk, z’tl notes that this teaches us that the ideal goal of holiness can only be achieved through the collective efforts of all K’lal Yisrael. We cannot achieve holiness in isolation or solitude; it requires interaction with others. Divrei Shaarei Hayyim also notes that this reminds us that we cannot be holy merely in the privacy of our home, but ashamed of our faith in public. We must be holy “in full assembly,” in public, out in the open, in society.

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

Hashem keeps His promise. The Torah prohibits eating or otherwise benefiting from orlah, any fruit of the first three years after a tree has been planted. The fruit of the fourth year (neta revai) must be taken to Jerusalem and eaten there in a state of purity. Then, the Torah says that the fruit of the fifth year and onwards may be eaten normally and it promises that if we observe the restrictions of orlah, we will be blessed with abundant crops. Rashi comments that the verse ends with the words “I am Hashem, your G-d,” to remind us that He can be trusted to fulfill His promises. Why would someone need special assurances on this point? If he observed this commandment and therefore reaped tangible benefits, he would need no assurances; if, however, he failed to realize any benefit, all assurances would be meaningless to him. The Torah is telling us not to harbor doubts about Hashem’s promises. Even if His blessings come in ways that are not clearly obvious to us, Hashem never fails to keep every promise that He makes.

H. Wellsprings of Torah (Rabbi Alexander Zusia Friedman)

Be righteous in judging others. When Nathan the Prophet came before King David to rebuke him, he told the King the story of a poor man who was robbed of his only lamb. Deeply affected by the report, David ordered the thief put to death. Only then did Nathan tell him that the story had only been a parable illustrating what David himself had done and that, in condemning the alleged thief to death, David had pronounced his own sentence. (II Samuel, Chapter 12). G-d proceeds in a similar manner with any person due to be condemned to punishment for a transgression. His is told the story of his own sin in slightly disguised form, as if it had been committed by another person. When, outraged by the report, he harshly condemns the alleged sinner, he actually pronounces his own sentence. Thus, Chazal teach, “judge thy fellow man with an inclination in his favor.” As Rabbi Yisroel Salanter said, “When I first started learning mussar (moral/ethical teachings) I became angry at the whole world, but not at myself. Afterward, I became angry at myself also. Finally, I became angry only at myself and I judged the world “l’chaf zchus” [to the side of merit].”

I. A Lesson From Pirkei Avos

1. Introduction: Our Rabbis ordained that Pirkei Avos should be studied on the Shabbosos between Pesach and Shavuos in preparation for the giving of the Torah. (The Alter Rebbe, z’tl and others initiated the custom of studying Pirkei Avos throughout the entire summer.) Thus, I’ve summarized below a few thoughts on Pirke Avos from the Lubavitcher Rebbe Rabbi Menachem M. Schneerson, z’tl and the Pirkei Avos Treasury (Artscroll).

2. “Hillel says: Do not separate yourself from the community; do not believe in yourself until the day you die; do not judge a fellow until you have reached his place . . . ” (Pirke Avos 2:5).

a. “Do not separate yourself from the community” – One must participate emotionally [and physically] in the concerns of the community, bearing its pains and difficulties.

b. “Do not believe in yourself until the day your die”. Never rely on the fact that a good character trait is permanently ingrained in your personality. Until death, one must be afraid of ethical backsliding. (Rambam). As the Lubavitcher Rebbe, z’tl noted, without detracting from one’s positive self-image, one must guard against overconfidence.

c. “Do no judge a fellow until you have reached his place.” According to R’Yonah, this is a continuation of the previous clause: one should not believe that he is better able to withstand temptation that others who succumbed, for one never knows how one would react in the same predicament. The Lubavitcher Rebbe, z’tl notes that one should never criticize another until he establishes a commonalty with him. Even when a person’s conduct seems worth of reproof, one should not talk to him with a condescending attitude. By focusing instead on the essential connection which all people share, we can nurture the positive qualities in others and enable them to surface.

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.

Friday, April 6 from 7am to 11am in the city parking lot next to B’nai – David on Pico, Anshe Emes will again be hosting the community chometz burning.

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

This address was originally delivered 20 Adar II, 5749
(Based on the responsa of HaRav Chaim P. Scheinberg, shlita, Rosh Yeshiva Torah Ore to questions posed by women attending his regular chizuk talks. (Footnotes to the original in Hebrew have been omitted. Call Anshe Emes for copies.)

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In former times, wealthy people who had large houses also had many servants who did their every bidding, while poor people, who could not afford servants, lived in small homes with one or two rooms.

Understandably, the pre-Pesach chores of the rich were performed by the servants, while the poor, who had only their one or two rooms to clean, a few pieces of furniture a minimum of utensils, and some clothing, took care of their needs themselves. In those days, the cleaning was hard. Tables were made of raw wood, requiring them to be scrubbed or even to be shaven to ensure that no pieces of food were hidden in the cracks. Earthen or wooden floors also needed to be thoroughly scrubbed and cleaned.

Today, we seem to be caught in a trap. The average modern home is larger than formerly. Furniture, utensils and clothing are much more plentiful. The average home today could compare with the more affluent homes of previous generations. However, we do not have the servants that they had, so that today, all the chores fall on the housewife. At the same time, she still feels obligated to clean and scrub as they did formerly, even though she has laminated furniture and tiled floors, making this type of cleaning unnecessary.

As a result of this, the pressure of pre-Pesach cleaning has reached unnecessary and overwhelming levels. The housewife often becomes a nervous wreck, unable to enjoy the Simchas Yom Tov of Pesach and unable to perform the mitzvos and obligations of the Seder night.

Every woman must enjoy Pesach. This is an obligation clearly defined in the Torah as explained by Chazal. She must look forward to it and not dread it like a Tisha B’Av. Every woman and follow the Hagadah with the rest of the family. Clearly, the performance of her pre-Pesach duties must be balanced against her Pesach obligations.

Pre-Pesach cleaning is required to avoid the danger of transgressing any Torah or Rabbinic prohibition of having chometz in the house on Pesach. It is evident from the responsa of the Rosh HaYeshiva, shlita, that this need not be excessive.

It is not the intention here to abolish Minhagim which have been passed down by Klal Yisroel from generation to generation. Nevertheless, some practices adopted by women in the Pesach cleaning today are not an actual continuation of the old Minhagim. For example, if a person does not sell his chometz, of course it is necessary to check his utensils and to wash off any chometz left on them, or render the chometz inedible. But if the chometz is sold, then scrubbing the pots, pans and dishes which are going to be locked away is not necessary. One might be tempted to insist on doing the extra work anyway — to be machmir (stringent). However, in these stringencies lie the grave danger of causing many laxities and brushing aside many mitzvohs completely — the Torah and Rabbinic obligations which women are required to do on Pesach and particularly during the Seder.

Many people like to do more “cleaning” than the bare minimum to such an extent that some even incorporate their general “spring cleaning” into their required pre-¬Pesach chores. These extra exertions should not prevent her from fulfilling her obligations on Pesach, and particularly on the Seder night.

GENERAL PESACH CLEANING NOTES:

1. All property and possessions must be cleaned and checked to make sure that they are free of all chometz, except in the following cases:
2. If, during the year, chometz is not brought into a place, [then] that place does not have to be cleaned out or checked for chometz.
3. Any article which is not used on Pesach, [and] which is closed up and sold, need not be checked for chometz.
4. Crumbs which have been rendered inedible by being completely soaked in a foul-tasting liquid, such as detergent (detergent is defined as a substance with spoils the chometz and renders it inedible.), bleach or ammonia, are not considered chometz, because they are not fit to be eaten by an animal.
5. The general obligation to check for and destroy crumbs does not apply if the crumbs are less than the size of an olive (kezayis) and are dirty enough to prevent a person from eating them.

PRACTICAL APPLICATIONS

1. FLOORS:  In our times we don’t have earthen floors with deep cracks in them. It is sufficient for tiled or covered floors to be swept and rinsed well with a detergent. The small cracks do not have to be checked if the detergent reaches into them.
2. FOOD CABINETS:  (If the cabinet is not going to be used on Pesach, see General Notes C & B above.) If the cabinet is going to be used on Pesach, take out all the food and wash it around with a rag soaked in detergent. Be sure the detergent goes into all the cracks and soaks into any crumbs that might be there. However, afterwards, the cabinets are usually lined.
3. REFRIGERATOR: Take the food out, and wipe with a rag soaked in a detergent. Some people cover the racks.
4. CLOTHING CLOSETS: If there is some significant possibility that chometz went into them, they should be checked for fully edible crumbs of chometz, besides regular, large edible chometz foods. If the probability that chometz entered these places is remote, a Rav can be consulted to clarify’ the conditions under which they do not have to be checked. This includes chests, dressers, basements, and all other similar cases. (See also General Note B.)
5. KASHERING SINKS:  Clean the sinks, and pour a kettle of boiling water into them and on their sides. Some people pour hot water mixed with bleach down the drain. The usual practice today is to line the sinks (e.g., tin foil, contact paper) or to use an insert. If [this is] not difficult, this should be followed.
6. TABLETOPS: Wash them with a detergent. However, afterwards, they are usually covered.
7. MARBLE COUNTERS: If they were used for hot chometz, they should be cleaned well and boiling hot water poured on them, or completely covered so that nothing Pesach’dik touches them. Some people do both.
8. FAUCETS (TAPS): Cleaning, without any other kashering procedure, is sufficient.
9. KASHERING RANGE/OVEN/STOVE TOP:Wipe [the stove top] with a rag soaked in detergent and cover it with tin foil if you wish. Old grates can be kashered by lighting all the burners, raising them to their maximum heat, and putting on a blech while the burners are on. This spreads the heat over the whole top and intensifies the heat on the grates. Let it burn for 5-10 minutes.
   OVEN:
   a) Wipe it with a rag soaked in detergent which spoils any particle of edible chometz. If you suspect that there are crumbs or particles of chometz left over which are inaccessible, then clean the oven with any of the regular oven-cleaners (e.g. Easy-Off). Then heat the inside of the oven by turning the oven on to its highest temperature for about one hour. (On electric ovens it should be determined whether the highest temperature is on roasting or broil [or] grill.) However, if a closed oven insert for baking and roasting were available, this would be preferable. In this case, only wiping and cleaning are necessary.
   b) Do not use the chometz’dik oven racks for Pesach. If this is too difficult, then one can kasher the racks with the same procedure as for the oven.
   c) Chometz’dik baking and roasting pans should not be used for Pesach.
10. FOOD PROCESSOR/MIXER:  A Rav should be consulted.
11. POTS, PANS, DISHES & SILVERWARE (CUTLERY):  Whatever is not going to be used for Pesach should be put away and locked up. If there is actual chometz, it should also be sold. If you do not sell chometz, wash or soak them in a detergent [before putting away], it is not necessary to shine them.
12. DISH TOWELS:  If one does not have a Pesach’dik set of dish towels, then one’s regular dishtowels may be used if they are washed with a detergent.
13. PESACH TABLECLOTHS: These can be ironed with the same iron as is used during the rest of the year.
14. CLOTHES, BLANKETS, ETC: If they have been washed in a detergent, then there is no need to worry, even if you find crumbs in them on Pesach. Pockets of clothes not being washed or dry-cleaned need only to be checked for chometz by brushing them out. However, if there is a possibility of crumbs between the stitches or in a hidden crevice that cannot be shaken out, then the pockets must be wiped with a wet rag soaked in detergent. Of course, clothes that will not be worn on Pesach can be put away without being checked if all the actual chometz in them is sold.
15. SIDDURIM, BENCHERS, SEFORIM & BOOKS: If there is a chance that they contain chometz crumbs, then they should either be put away with other chometz utensils, or cleaned and checked well.
16. TOYS: If there is edible chometz, then it should be removed; if it cannot be removed, it should be made inedible (see General Notes D & B.) There is no need to scrub them.
17. TECHINA & OTHER KITNIYUS: May be used after the house has been cleaned for Pesach. They should not be cooked in utensils that will be used on Pesach, and certainly not on Pesach itself (according to our Minhag Ashkenaz).
18. CHECKING THE ROOMS: If it is too difficult to check all the rooms on one night, then the work may be divided and done, according to the Laws of Bedikas Chometz, at other times. No chometz should be left in any room that has been cleaned and checked properly. The brocho may never be recited before the night of the 14th. Therefore, at least one place where chometz was left should be left unchecked in order to fulfill the mitzvah of Bedikas Chometz on that night. But if the whole house has been cleaned completely, then somebody else should hide 10 pieces of chometz (according to the Minhag) so that a proper bedikah is made.
19. FOOD THAT FALLS: onto a chair or onto the floor on Pesach should be washed off for hygienic reasons. The food does not become chometz even if the food is hot.
20. LAST MINUTE PREPARATIONS: For example, setting the table, making the beds, etc., should be completed early enough in the day so that you will be able to rest a little bit. Be ready to start the Seder immediately after Maariv to ensure that the children won’t fall asleep at the Seder.
21. ENJOY PESACH!  Try to make the Pesach chores easy for yourself Don’t do unnecessary hard work. Don’t do unnecessary cleaning. You can be like a Queen and you must enjoy your Pesach!

BASIC LAWS OF THE SEDER

Some women have a habit of taking a bite of matzoh, then running back and forth to the kitchen, taking a few more bites in between. In this way, it takes them too long to eat the matzoh, and they do not fulfill the mitzvah properly. The same is true about the wine, maror, korech and afikomen. Therefore, do not leave the table until you have finished eating the required amount. Sit like a Queen! Relax and be calm while eating and drinking the matzoh and wine within the time limit. The cooking can be checked after completing the mitzvohs. Remember… these are mitzvohs that can be done only once a year, so enjoy them and enjoy the whole Seder.

There are many laws about which there exist numerous opinions. It is beyond the scope of this pamphlet to encompass all of the laws according to all of the opinions.

MITZVOHS RELATED TO EATING MATZOHS AND MAROR:
The size of a “kezayis” is a measurement in volume equal to the volume of half an egg.

There is a difference of opinion if our eggs are smaller than those at the time of the Talmud. According to the Chazon Ish zt”l, the size of a kezayis d’oraisa is 45-50 cc, and according to Hagaon Harav A. Chaim No’eh zt”l, it is 25.6 – 28.8 cc. The Steipler zt”l wrote in Shiurim Shel Torah that the volume of a kezayis d’oraisa is approximately 2/3 of the volume of a machine matzoh. According the Mishna Berurah, when we are dealing with a Mitzvah d’oraisa, we should take the larger shiur (size), and when dealing with a Mitzvah d’rabbonon, it is sufficient to rely on the smaller shiur.

It is very hard to give an exact standard shiur for the amount of hand matzoh that one has to eat for kezayis d’oraisa and kezayis d’rabbonon and a Rav should be consulted. However, one can rely on the fact that by filling up one’s mouth with as much matzoh as possible (1) breaking them into small pieces), leaving enough room for chewing afterwards in the normal way, one will have definitely eaten a kezayis d’oraisa.

It should be noted that hand matzoh should be used for both kezayis d’oraisa and kezayis d’rabbonon, or consult a Rav.

1. Korech requires a kezayis d’rabbonon of matzoh and a kezayis d’rabbonon of maror.
2. For Afikomen, it would be advisable if possible to eat 2 kezaysim.
3. Elderly people, or those unable to meet these requirements, should consult a Rav.

TIME LIMIT

1. The kezayis d’oraisa of Matzoh should be eaten within two minutes.
2. Five to six minutes is accep­table.
3. Under exceptional circum­stances, nine minutes is also acceptable.
4. If one encounters difficulty, a small amount of water may be sipped while chewing.
5. Relax, chew well and then begin swallowing. The time limit begins from the first swallowing and continues until the entire kezayis has been swallowed.

THE FOUR CUPS — WHAT TO DRINK

1. Wine is preferable. To avoid drowsiness:
   a)      use a cup that does not exceed the minimum shiur (size).
   b)      One may drink a glass of water immediately after swallowing the wine. (The water should be on the table at the time that one says the Brocho of Borei Pri Hagafen.)
2. If one cannot drink wine, he may use grape juice.
3. Those allergic to wine and to grape juice may use a “chamar medina” (for example, tea and coffee).

SIZE

1. The cup must contain at least a re’veis. Being that there are various opinions on the size of a re’veis, a Rav should be consulted.
2. Preferably, one should drink the entire cup.
3. If this is very difficult, then drinking most of the cup is sufficient.
4. Under exceptional conditions, drinking most of a re’veis is also acceptable, even if the cup is much larger than a re’veis.

TIME LIMIT

Preferably, two swallows. If this is very difficult, then up to 5 or 6 minutes is acceptable.

HAGADAH

The proper time for starting the Seder is right after tzeis Hakochovim. Upon arriving home from Maariv, one should promptly start the Seder in order that the children should not fall asleep before eating the Matzoh and Maror and the meal. Therefore, one should say the Hagadah as quickly as possible, and save the commentaries for later on.

LEANING

The mitzvoh of “hasayvah” is to give one a feeling of freedom; one must lean comfortably. The Minhag is that women do not lean.