Rabbi Buchwald's Weekly Torah Message

“Playing the Subordinate Role: A Lesson from the Levites”

by Rabbi Ephaim Z. Buchwald

This week’s Torah portion, parashat Naso, continues the description of the role of the Levites, whose task it was to set up the Tabernacle, and to dismantle and transport it when the people traveled.

The last chapter of last week’s parasha, Bamidbar, recounts the census of the Levitic family of Kohath and their responsibility to care for the most sacred items in the Tabernacle. The Torah, in Numbers 4, records that when it was time for the Israelites to travel, Aaron, the High Priest, and his sons would enter the Tabernacle to cover all the holy furnishings, the Ark, the Table of Showbread, the Golden Menorah and the Golden Altar, to ready them for transport.

Once all the furnishings were covered, the Kohathites would enter the sanctuary and carry them as the tribes of Israel began to move. It was considered a supreme honor for the Kohathites to care for these most sacred items.

In this week’s parasha, Naso, we learn of the responsibilities of the other two Levitic families, Gershon and Merari. Particularly, when compared to the Kohathites, the Gershonites and the Merarites seem to have had rather pedestrian responsibilities. The Gershonites were responsible for the Tabernacle coverings– the skins and the curtains; the Merarites were responsible for the heavy items–the columns of the Tabernacle, the poles of the courtyard, the pegs and the ropes.

In Numbers 7, the Torah records that the twelve tribal chieftains contributed six wagons and twelve oxen to the Tabernacle for the Levites to use when transporting the Tabernacle. Two wagons and four oxen were given to the Gershonites, and four wagons and eight oxen were given to the Merarites. Because of the holiness of Tabernacle furnishings, the Kohathites were not given wagons, and were to carry the holy objects on their shoulders. While it was certainly not an easy task, it was the most honorable of all the tasks assigned to the Levites.

It is probably correct to presume that the Gershonites and the Merarites must have felt somewhat put out with their assigned responsibilities that were likely seen by others to be so much less significant than the responsibilities of the Kohathites. Additionally, the Gershonites and Merarites must have also felt disrespected to some measure, since Gershon was the oldest son of Levi, and yet the children of the younger son, Kohath, were given the more honorable responsibilities.

When describing the tasks of the Gershonites, the Torah, in Numbers 4:22 states, “Naso eht rohsh b’nay Gershon, gam haym,” Take a census of the sons of Gershon, as well (or, they too).

Rashi indicates that the seemingly extra words, “gam haym,” they too, applies to taking the census. Just as the Kohathites had been counted, so must the children of Gershon and, probably, Merari, be counted.

Samson Raphael Hirsch they too, comes to teach that one should not say that the Gershonites are inferior because they were counted second.

In Darash Moshe, Rabbi Moshe Feinstein’s points to these seemingly extraneous words in the verse and offers a particularly cogent insight. He explains that the expression, “gam haym,” they too, implies that there is no difference between the task assigned to the sons of Kohat, who carried the holy Ark, and the tasks assigned to the sons of Gershon and the sons of Merari, who cared for items of lesser holiness, since they all fulfill the will of G-d in their tasks, and make it possible for the Tabernacle to function properly.

Rabbi Feinstein’s comments actually have bearing on the major social issue of personal self esteem. It is not only that Rabbi Feinstein’s interpretation asserts that all the tasks performed by the Levites, whether carrying the Ark, the curtains or the heavy columns, perform the will of G-d, but rather that each task is regarded as equally important.

Issues of self-esteem are faced by many every day. Is the scholar who teaches the highest level in the Yeshiva more important, or to be more honored, than those who teach the youngest children how to read? Is the athlete who plays offense on a soccer or a hockey team more important than a defensive player or the goalie?

When Rabbi Feinstein states that all tasks are of equal importance, he is likely alluding to the fact that all the Levitic roles are equal in G-d’s eyes, as long as they are performed for the sake of Heaven and with a full heart.

Who plays the more essential role in the family, the father who labors to support his family, or the mother who remains at home to nurture the children? Is the infantry soldier less significant than the paratrooper or the jet fighter pilot? Is the conductor of an orchestra more important than the violin player?

According to Rabbi Feinstein, the Torah teaches that each person is to see him or herself as being of infinite value. The baseball team cannot play without the catcher, nor can the manager of the automobile assembly plant consider himself more significant than the rivetter. To accomplish the ultimate goal, each team member is essential. That is why it is necessary for each person to think of him or herself as being of infinite value.

This issue brings to mind a poem that was brought to my attention many years ago. I do not recall the poem’s author or origins, but its powerful and germane message resonates with me.

THE OTHER NINETY-NINE
We hear about the clever man,
The man who leads the line,
But seldom do we hear about
The other ninety-nine.
The men who bravely battle
In the world of enterprise,
Who form the stepping stones
On which, another man may rise.

Co-operation is the word
That’s worthy of a thought,
By that alone can all men gain
The brotherhood long sought.
Each man has got his part to play,
Each man can hope to shine,
The man who leads, most surely needs,
The other ninety-nine.

While it is obviously impossible for everyone to be a leader, those who support the leaders are crucially important. In order for the team to properly function, some will have to play seemingly subordinate roles. The blessing that G-d gave the Gershonites and the Merarites, was the ability to feel fulfilled while performing a task that others might see as subordinate, menial or demeaning, but is really not! Instead of envying those in higher positions, it is far more beneficial to recognize that without the “little cogs,” those in higher positions would be unable to fulfill their tasks.

So, are they really little?

May you be blessed.

Please note:

The wonderful festival of Shavuot, commemorating the giving of the Torah at Sinai 3325 years ago, is observed this year on Tuesday evening, May 14^th, and continues through Thursday night, May 16^th, 2013.

“The Invaluable Legacy of the Ancient Camp of Israel”

by Rabbi Ephraim Z. Buchwald

In this week’s parasha, parashat Bamidbar, the first parasha in Numbers, the fourth book of the Torah, we read of the initial census of the People of Israel in the wilderness, and the structure and set-up of the tribal encampments.

G-d speaks to Moses (Numbers 1:2), in the wilderness of Sinai, in the Tent of Meeting, on the first day of the second month, in the second year after the exodus from the land of Egypt, and says: “S’oo eht rosh kol ah’daht B’nay Yisrael, l’mish’p’choh’tahm l’vayt ah’voh’tahm, b’mis’par shay’moht kol zah’char l’gool’g’loh’tahm,” Take a census of the entire assembly of the Children of Israel, according to their families, according to their fathers’ household, by number of the names, every male according to their headcount; from twenty years of age and up…

Moses, Aaron and the twelve tribal leaders conducted the census from the first day of the month of Iyar, until the twentieth of the month.

The census was extremely exacting and comprehensive. Every Israelite male over the age of twenty years was required to substantiate his family lineage and that of his forbears, going back to the sons of Jacob. Once they declared and confirmed their pedigrees, the Israelite males were assigned a tent in which to dwell in the particular tribal area that was designated for their tribe. The encampment of each tribe was marked with a standard or a flag, and groups of three tribes were assigned to dwell on one of the four sides of the Tabernacle.

The Levites were also counted from age one month old and up, as were the firstborn among the Israelites. Only then was the census concluded.

The Midrash elaborates at length regarding the counting of the people, providing many colorful details that are not found in the biblical text, and even connecting the census to the festival of Shavuot. The Midrash in Yalkut Shimoni, Numbers 684, states that when the Children of Israel received the Torah, the nations of the world grew envious, and demanded to know why the Israelites merited to draw nearer to G-d than any other nation. G-d, however, silenced them by demanding that they bring their books of genealogy, to confirm their pedigrees, just as His children had done.

The Midrash Rabbah, Numbers 2:8, relates that when G-d instructed Moses to establish the camps of Israel, Moses was upset, fearing that no matter how carefully he allocated the tribal areas, there would be jealousy among them. “If I tell Judah to dwell in the East, he will say, ‘impossible, I must be in the South.’”

The Al-mighty pressed Moses, “What is your problem? The People of Israel do not even need you in order to be properly situated. They already recognize where they are supposed to dwell, based on the long-standing testament of Jacob, their great-grandfather. Now, they are just renewing that testament. The way the twelve tribes encircled the coffin of Jacob, when he was brought from Egypt to be buried in Israel, that is the way that they will encircle the Tabernacle.”

Rabbi Eliyahu Kitov cites the statement of Rabbi Chammah, the son of Chanina in the Midrash:

When Jacob, our forefather was about to depart from the world, he called his sons, and instructed them regarding the ways of G-d. They then accepted the dominion of G-d upon themselves. When he finished, he said to them, “When you carry me [to be buried in Canaan], it must be done with reverence and honor. No other person shall touch my deathbed, no Egyptian nor any of the other children, because they took of the daughters of Canaan.”

He said to them, “My sons, Judah, Isaachar, Zebulun, shall carry me from the East. Reuben, Simeon and Gad, shall carry me from the South. Ephraim, Menashe and Benjamin, shall carry me from the West. Dan, Asher and Naphtali, should carry me from the North. Joseph shall not carry, since he is a monarch, and you must accord him respect. Levi too shall not carry, because he carries the Holy Ark, and he who carries the Ark of the ever-living G-d, shall not carry the ark of the deceased. If you fulfil my wishes, and carry my coffin as I have instructed you, G-d will cause His Divine Presence to dwell amongst your tribal standards.”

When Jacob passed from the world, his sons carried him as he had instructed them, as it says (Genesis 50:12), “And his sons did for him, exactly as he had instructed them.”

The rabbis in Numbers Rabba 1, said that the Jewish people, as they dwelt in their camps, were holy and elevated. All the nations of the world stared at them in astonishment, saying (Song of Songs 6:10), “Who is she who appears as the dawn, beautiful as the moon, clear as the sun, fearsome as the great towers?!” The nations beckoned the Israelites saying (Song of Songs 7:1), “Return, return o Shulammite, return return, that we may look at you.” Meaning, cling to us, come to us, and we will make you rulers, officers, authorities, leaders and strategists. The People of Israel, however, responded, “Why do you look at the Shulammite? “Kim’choh’laht ha’mah’chah’nah’yim.” Since the meaning of the verse is unclear, the rabbis provide two interpretations. What greatness can you grant us? Can you be like M’choh’laht ha’mah’chah’nah’yim? Can you do to us what G-d did to us in the wilderness? Establish the standard of Judah in the camp ["machaneh"], a standard for the camp of Reuben, can you possibly do that?

Alternatively: Why do you gaze at the Shulammite? What greatness can you give us? Kim’choh’laht ha’mah’chah’nah’yim, can you perhaps give us the greatness that G-d gave us? After all, we were sinners and He forgave (mah’chal) us. He said to us, “And your camps (mah’chah’neh’chah) shall be holy.”And even Bilaam looked at the people, eyeing them intently, because he could not harm them. As it says (Numbers 24:2), “And Bilaam raised his eyes and saw Israel dwelling according to its tribes”–-he saw the standards of the tribes of Israel arrayed according to their camps, and said, ‘Who can harm these people, who know their fathers and their families?’ as it is said, ‘Dwelling according to its tribes.’” From here we learn that the tribal standards were a source of greatness and protection for the People of Israel.

What, then, is the connection to the festival of Shavuot? The rabbis in Yalkut Shimoni, Numbers 684, note the juxtaposition of the final verse of the book of Leviticus, and its closing words (Leviticus 27:34), “These are the commandments, which the L-rd commanded Moses for the Children of Israel on Mount Sinai,” and the census that opens the book of Numbers. The sages conclude that the proximity of the two themes comes to teach that the People of Israel merited receiving the Torah only because of the purity of their lineage.

While parashat Bamidbar may seem to be merely an exacting and highly-detailed account of counting and numbers, the truth is that the establishment of the camp of Israel was a singular achievement in the long history of Judaism. It was, after all, the structure of the Jewish family and the power of the Jewish home that provided the strength and protection for the Jewish people throughout the ages. Furthermore, it is only in the merit of their sanctified homes and families that Israel received the Torah.

Consequently, it is incumbent upon every Jew to know where they came from and where they are going. The nuances and the details of parashat Bamidbar are truly the secrets of Jewish survival. We must study them, master them, remember them and thoroughly embrace them.

May you be blessed.

Please note:

This year, Yom Yerushalayim, Jerusalem Reunification Day is observed this Tuesday evening, May 7^th through Wednesday night, May 8^th. This year marks the 46^th anniversary of the reunification of the city.

Please note:

The wonderful festival of Shavuot commemorating the giving of the Torah at Sinai 3325 years ago, is observed this year on Tuesday evening, May 14^th, and continues through Thursday night, May 16^th, 2013.

Chag Shavuot Samayach. Have a happy and festive Shavuot.

“The Value of a Woman”

by Rabbi Ephraim Buchwald

In parashat Bechukotai, the second of this week’s double parashiot, Behar-Bechukotai, we learn of the laws of valuations–the practice of those who wish to donate their own “value” to G-d, known in Hebrew as Ah’rah’chin. The regulations governing Ah’rah’chin, are among the most complex and least understood of all the laws of the Torah.

In Leviticus 27:2, G-d tells Moses to speak to the Children of Israel and to say to them, “Eesh kee yahf’lee neder b’ehr’k’chah n’fah’shoht la’Hashem,” Any man who articulates a vow to the L-rd, regarding a valuation of living beings…The Torah then specifies the particular value that each person must donate to the Temple.

The donated amount varies according to the sex and age of the person. A male, twenty to sixty years old, is valued at fifty sacred silver shekels. A woman, twenty to sixty years old, is valued, at thirty silver shekels (ratio 5:3). From ages five to twenty, males are valued at twenty silver shekels, and females at ten silver shekels (ratio 2:1). A male thirty days old through five years old, is valued at five silver shekels, a girl thirty days old through five years old, is valued at three silver shekels (ratio 5:3). A male over sixty is valued at fifteen silver shekels, a woman over sixty, at ten shekels (ratio 3:2). As one would expect, there is much discussion and controversy regarding the concept of valuing, and especially concerning the lower values at which women are valued.

Citing Rabbi Elie Munk the Stone edition of the ArtScroll Chumash, explains that these valuations reflect the holiness inherent in each Jew, the so-called, “value” of that person’s soul. Since there is no way to evaluate the human soul, the Torah assigns the amounts based, not on health, strength, earning capacity or commercial value of the subject, but solely on the person’s age and sex.

Rabbi Joseph Hertz in his Pentateuch and Haftorahs, argues to the contrary. He claims that the valuation, “seems to be made on the basis of what might be called the ‘market value’ of the individual’s labor. A woman not possessing the physical strength of a man, had a lower valuation set upon her.”

Samson Raphael Hirsch notes that the valuation, which is made on the basis of the slave market value, is based on physical value and on the physical labor that can be performed. Consequently, Rabbi Hirsch points out, as the man and woman grow older, women increase in value, since older women can still perform domestic labor.

Rabbi Dovid Tzvi Hoffman and Rabbi Ben-Zion Firer believe that the valuations reflect spiritual value. Since a man is commanded to do more mitzvot than a woman, he has a greater value.

Many commentators struggle to explain the rise and decline in proportional values of men and women as they mature and grow older. These commentators note that since a young boy gains greater physical strength as he grows, his value as a young boy compared to that of a young girl is proportionally greater than that of a grown man in contrast to a woman. A woman who is constantly subject to the physical threat of childbearing, has a lower value as an adult. A male infant, who is subject to the dangers of circumcision, also has a lower valuation. A woman, however, is worth more as she grows older. In fact, the Talmud (Arakin 19a) states, that having an old man in the house is like having a stumbling block in the house, while having an old woman in the house is like having a treasure in the house.

It should be noted that, remarkably, the Jewish valuation system values every life equally, no matter who the twenty year old man is, or the sixty year old woman might be. Whether the man or woman is sick or healthy, strong or weak, their value is always equal. Rabbi Shlomo Riskin notes that the valuation system underscores that human life is inestimable, and therefore, only human strength can be valued, but not a human being’s essential worth.

Since men in ancient times served as the primary breadwinners, the higher values ascribed to males represent the higher earning power or the potential earning power of men. It can also be that the Torah is subtly suggesting that a woman should not be a full-time employee, in order to make certain that the domestic chores and care for children are not compromised.

It is interesting to note that despite the patriarchal nature of ancient Jewish life, women, in general, were held in great esteem. Very early in the account of creation (Genesis 2:18), the woman is called, “ayzer k’neg’doh,” a helpmeet to the man. This implies that while men and women have separate roles, they are really partners in everything.

Because of the physical differences between a man and woman, it was presumed that the man would be the hunter, the food gatherer, and the primary earner, whereas the woman would attend to the domestic chores and take care of the children. Because of the sensitive nature of the woman and her preoccupation with the household chores, a woman was exempt from all positive mitzvot that depended upon time.

Especially in light of the attitudes that prevailed in the ancient world, it is quite remarkable to read the many favorable and flattering things that the ancient rabbis said about women. Certainly, there is no shortage of unflattering statements that are attributed to the personal views of particular rabbis, but, given the paternalistic nature of the ancient Jewish community, the frequent favorable statements are quite impressive. The rabbis in Talmud Megillah 14b, elevated the importance of the woman to a very high degree, declaring women to be soft of heart and highly compassionate. They also (Sotah 11b) attribute the redemption of the People of Israel from Egypt to the righteous women of that generation.

Throughout Jewish history, the devotion of Jewish women to their families and to the Jewish community was boundless. The wives of great scholars, would take upon themselves the responsibility for feeding their families, so that their scholarly husbands could focus on studying Torah without any worldly concerns. Rabbi Isaac the son of Samuel of France (grandson of Rabbeinu Tam 1100-1171, who was the grandson of Rashi, and one of the foremost Tosafists), said glowingly about the women of his state, “If they are not themselves prophetesses, they are the daughters of prophets and great men. One may rely on all their practices as being entirely correct and adhering to Jewish law.”

The Midrash Rabbah in Genesis 18:1 states that women were endowed with a “Binah Y’tay’rah,” special intellectual insight that a man does not possess. The Talmud (Yebamot 62b) recommends that a man should love his wife as much as he loves himself, and honor her, even more than he honors himself.

As King Solomon wrote in Proverbs 31:10: “A woman of valor who can find? Her value is far greater than rubies.”

May you be blessed.

“Sanctifying G-d’s Name”

by Rabbi Ephraim Z. Buchwald

In this week’s parasha, parashat Emor, we find the seminal commandments to sanctify G-d’s name and the prohibition of desecrating G-d’s name.

Leviticus 22:32 states: “V’loh t’chah’l’loo eht shaym kohd’shee, v’nik’dahsh’tee b’toch B’nay Yisrael, Ah’nee Hashem m’kah’dish’chem,” You shall not desecrate My Holy Name, rather I shall be sanctified among the Children of Israel; I am the L-rd Who sanctifies you.

Many important laws and interpretations are derived from this well-known verse.

Unfortunately, over the course of history, sanctifying G-d’s name became a very common Jewish phenomenon. Jews have been murdered for being Jews from time immemorial and many millions of Jews died “Ahl Kiddush Hashem,” in sanctification of G-d’s name. Every one of the millions of martyrs died a sanctified death. The victims were not murdered because they were evil or because they had done anything wrong. They were murdered simply because they were Jews who were disliked by others who sought to terminate their existence.

Perhaps the first recorded instance of dying Ahl Kiddush Hashem, were the presumed Israelite victims, who were set upon by the Amalekites, in the wilderness for no reason (Exodus 17:8-16) Although the Torah’s account of Amalek’s attack on the elderly and the laggards of Israel does not specifically report deaths, most of the commentators regard the actions of Amalek as murderous (see Onkelos on Deuteronomy 25:17). Among the other noted occurrences of dying Ahl Kiddush Hashem are the tragic stories of Hannah and her seven sons that are part of the legacy of Chanukah, as well as the martyrs who held out in the siege of Masada. The crusaders made an art of killing Jews, Ahl Kiddush Hashem and the Spanish inquisitors killed any Jew who refused to convert to Christianity. Hitler, of course, was the most proficient practitioner of killing Jews Ahl Kiddush Hashem. the profanation of G-d’s name, is one of the most severe sins a Jew can commit. Consequently, a Jew who is not compelled to commit a sin, but does so willingly out of sheer spite in an attempt to proclaim defiance and denial of G-d, is considered to have committed an act of Chilul Hashem. The Talmud in Yomah 86a states that, “He who has committed Chilul Hashem, even Teshuvah, Yom Kippur and suffering cannot fully atone for his sin, until the day of his death.”

Ironically, the most important means of sanctifying G-d’s name takes place, not under duress, but in the course of every day living. A person who is seen by all to behave in a punctiliously moral and ethical manner, leading people to say of him or her, “Fortunate are the parents and teachers who raised such a child,” brings great credit to G-d’s name. One who acts despicably, brings great shame and discredit to G-d’s name, and causes people to say negative things about him, his religion and G-d. Thus, we see that the absence of profanation is often the confirmation of sanctification, and by not desecrating G-d’s name, one indeed sanctifies G-d’s name.

Maimonides notes that profaning G-d’s name often occurs in another manner. If a highly respected person, one of presumed impeccable character, commits a wrong, even a minor trespass, that person profanes the name of G-d. Consequently, when a respected person delays payment for something that he bought, or acts callously with others, this brings G-d and His Torah into disrepute (Hilchot Yesodai HaTorah 5:11).

The classical commentators seek to explain the rationale behind the concepts of sanctifying and desecrating G-d’s name.

The Sforno states that since G-d’s actions are perfect, mortals must always strive to emulate His actions by aspiring to act with perfection. Since the Torah delineates the proper course of action for all, Jews who follow the precepts of the Torah automatically sanctify G-d’s name.

R’ Saadiah Gaon explains that a person of great stature who desecrates G-d’s name, causes others to doubt the efficacy of our Jewish religion and raises questions in the minds of others regarding the value of faith in G-d.

The Sefer Ha’Chinuch explains that humans are expected to act as G-d’s servants, and be truly and totally dedicated to their Master with their entire being, body and soul. Anything less, is a desecration of the Master.

The Recanati suggests that had G-d not taken the Israelites out of Egypt, they would not have known what it means to live as human beings. After G-d brought His people out of Egypt, he transformed them into “a Kingdom of priests and a Holy nation.” By behaving as a holy people, the nation express its gratitude to G-d.

Unfortunately, as a result of the unprecedented increase in media coverage and the proliferation of instant communication, the impact of sanctifying G-d’s name and profaning G-d’s name, in our day and age, has been multiplied many times over. Thus, any act that is perceived as desecrating G-d’s name in contemporary times, has a far more negative impact than those that were committed 100, 200 or 2,000 years ago.

To paraphrase the lament of Rabbi Shimon Schwab: The appearance of a rabbi, sitting in court with his velvet yarmulkah, in full view of a television audience composed of millions of viewers, who is accused of having ruthlessly enriched himself at the expense of others, exploiting, conniving and manipulating, causes sinister aspersions to be cast on all traditional Jews, and on traditional Judaism as a way of life.

May we be spared any further instances of desecration of G-d’s name. Indeed may the Jewish community be blessed with an abundance of favorable instances of sanctifying G-d’s name.

May you be blessed.

This Tuesday evening, April 23th through Wednesday evening, April 24^th is Pesach Shay’nee, the second Passover. Click here to find out why a second Passover was ordained, who celebrated it in ancient times, and how it is commemorated today.

The festival of Lag Ba’Omer (literally the 33rd day of the counting of the Omer) will start on Saturday Night, April 27^th, and continue all day Sunday, April 28^th, 2013. The Omer period is the 49 days from the second night of Passover through the day before the festival of Shavuot. The 33rd day is considered a special day because, on that day, the students of Rabbi Akiva ceased dying and because it marks the anniversary of the passing of great Talmudic sage, Rabbi Simon bar Yochai.

“The Sanctity of The Holy of Holies”

by Rabbi Ephraim Buchwald

In parashat Acharei Mot, the first of this week’s double parashiot Acharei Mot-Kedoshim, the Torah recalls the death of Aaron’s two sons, Nadav and Abihu, and warns the remaining priests to protect the sanctity of the inner sanctum, the Holy of Holies.

The sanctuary of the Mishkan, the temporary, portable Tabernacle, which the Jews used as they wandered in the wilderness, and the sanctuaries of the First and Second Temples, were divided into two. The front chamber, which contained the Menorah, the Candelabra, the Table of the Showbread and the Golden Altar, was called the “Holy,” whereas the back, smaller chamber, contained only the Ark, and was called the “Holy of Holies.”

After the death of Nadav and Abihu, G-d speaks to Moses and says, Leviticus 16:2, “Dah’bayr el Aharon ah’chee’cha, v’ahl yah’voh v’chol ayt ehl ha’koh’desh, mee’bayt la’pah’roh’chet, ehl p’nay ha’kah’poh’ret ah’sher ahl ha’Aron, v’loh yah’moot, kee beh’ah’nahn ay’rah’eh ahl ha’kah’poh’reht,” Speak to Aaron your brother–he shall not come at all times into the Sanctuary, within the Curtain, in front of the Cover that is upon the Ark, so that he shall not die; for in a cloud will I appear upon the Ark Cover.

The connection between the deaths of Nadav and Abihu and the commandment prohibiting entry into the Holy of Holies seems rather nebulous. Rashi commenting on Leviticus 16:1, clarifies the connection by citing the parable of Reb Elazar ben Azarya, who compares it to a sick person, who was warned by the doctor not to eat cold food or sleep in a damp place. A second doctor also warned him to be careful, but, in addition, reminded him that another patient had died from not heeding his warning. The second doctor’s admonition was far more impactful than the first. By mentioning the death of Nadav and Abihu, the message of guarding the sanctity of the Sanctuary and the punishment for its violation, registered more powerfully on the priests.

The Sefer Ha’Chinuch identifies, and elaborates on, the mitzvot that are derived from the prohibition of entering the Holy of Holies “at all times.” The Chinuch notes that, even priests are prohibited from entering any part of the Sanctuary, except during the actual service. The High Priest is also warned not to enter the Holy of Holies, except during the ritual parts of the Yom Kippur High Holiday service. Lay priests who enter the sanctuary when not performing the actual service, or even a High Priest who enters the Holy of Holies on any day other than Yom Kippur, would be subject to the penalty of “Mee’tah bee’day shah’mah’yim,” excision at the hands of G-d.

The High Priest was permitted to enter the sanctuary and Holy of Holies only on the Day of Atonement and only to perform four specific parts of the service: 1. To offer his personal sacrifices; 2. To bring the blood of the sacrifice into the Holy of Holies; 3. To bring the firepan with the incense; 4. To remove the incense pan from the Golden Altar. Entering at any other time would be a violation, and would subject the High Priest to Karet, premature death.The Kli Yakar raises the question of why the High Priest was allowed to enter the Holy of Holies only on the Day of Atonement and not at other times. The Kli Yakar argues that the reason for the prohibition is because during the year, most of the people of Israel are in a possible state of sinfulness. However, it is assumed that on Yom Kippur, all of Israel would be in a state of purity and Teshuvah, making it an appropriate time for the High Priest to enter the Holy of Holies.

By strictly limiting entry into the Holy of Holies, the sanctity of the Tabernacle was not only maintained, but also elevated. There is no question that limiting entry into the Holy of Holies to one day a year, created a special aura and mystique that would impress the people greatly and would significantly help effectuate the Teshuvah process on Yom Kippur.

An interesting question is raised about the role of the Levites, whose responsibility it was to erect and disassemble the Holy of Holies many times throughout the course of the forty year trek in the wilderness and the early times of the Judges, until the more permanent Tabernacle was established in Shiloh. Were the Levite workers able to enter the Holy of Holies? It could very well be that the Tabernacle did not become sanctified until it was completely assembled and erected, and therefore the Levites could go in and out of the not-yet-sanctified chamber without a problem. Or, it may very well have been that the Levites were able to assemble the columns and the covers, from outside the Tabernacle, without ever entering the Holy of Holies.

The Midrash reports that the permanent Temple of Solomon and the Second Temple, had a storage location, or a second floor, on top of the Holy of Holies, on top of the Sanctuary itself to store boards and supplies. Through holes in the roof or a trap door, the workers were able to lower themselves in a large box, supported by a rope, into the Holy of Holies. Being surrounded on all sides by the box, the workers were completely blocked off from the sanctity of the Holy of Holies, except for the parts of the walls that needed repair.

From the highly restricted entry into the Holy of Holies, we learn much about the idea of sanctity. Rashi’s comment on the second verse of this week’s second parasha, parashat Kedoshim, notes the “secret” of sanctity. Leviticus 19:2,“Kedoshim tee’yoo,” You shall be holy, says Rashi, means “perushim,” you shall be separate! Of course, it means to separate from any sin, illicit relationships or immorality. Separate also underscores the exclusivity that is reflected in the idea of holiness.

People often want what they cannot have. The cache of exclusivity makes an item or a location more desirable. The sanctity of the Sanctuary and of the Holy of Holies was meant to raise the worshipers’ desires, and establish a special relationship with what the sanctuary represents–the Shechina, the Divine Presence. Even though worshipers themselves could not enter the Sanctuary, the priest or High Priest became their surrogate, representing them, allowing the worshipers to feel that they had a part in the rituals, and take pride in knowing that the rituals were being performed on their behalf.

This is an important message for contemporary times, that is repeated quite often in my messages. If we Jews lose our exclusivity, our sanctity, by acting and behaving like everyone else, our “Jewish days” will be numbered. Although it is often unpleasant to be judged by a higher standard, we dare not give up those higher standards, allowing ourselves to be judged like all other people.

A Jew should always be one who strives to better him/her self, to such a degree, that the very inner soul of the Jew should itself be transformed into a Holy of Holies.May you be blessed.

Yom Ha’Zikaron, Israel’s Memorial Day for fallen soldiers, is observed this year Sunday night, April 14^th, and all day Monday, April 15^th.

Yom Ha’atzmaut, Israel’s Independence Day,will be observed on Monday night, April 15^th, and all day Tuesday, April 16^th.

Yom Ha’atzmaut Samayach!

“Ritual Impurity and Tzaraat: A Contemporary Understanding”

by Rabbi Ephraim Z. Buchwald

This week’s double parashiot, Tazria and Metzorah, are among the most complex Torah portions for contemporary thinkers to understand and appreciate.

The parashiot speak of ritual impurity at childbirth, the various manifestations of the Tzaraat disease that afflicts a person’s home, clothing and body, and the rituals of purification for those who are afflicted.

Rabbinic tradition maintains that Tzaraat is a spiritual dermatological malady contracted through evil speech, and is intended to first warn a person against negative speech, and then punish the violators who continue to speak evil, by isolating them from the community.

The Biblical texts of parashiot Tazria and Metzorah seem quite foreign to modern thinkers. The interpretations of the classical commentaries, at times, appear to be even more remote, seeming to reflect ancient superstitions and primitive beliefs.

However, those who make the effort to study these portions in depth, will discover that these commentaries are as relevant today as they were in ancient times. I have attempted to reflect that point of view in my weekly writings on this subject. (Click here for Tazria 5763-2003)

It is, nevertheless, possible to interpret the challenging concepts reflected in these parashiot in a more contemporary light, and in a manner that may render them more palatable to modern thinkers.

The Torah’s concept of “tumah,” is largely understood as ritual impurity. It is also frequently translated as uncleanliness, though it is not intended to mean “clean,” in the physical sense. Tumah is contracted in one of three ways: through contact with a dead body, contact with those afflicted with the disease Tzaraat (sometimes incorrectly translated as leprosy), or by coming in contact with bodily emissions that are related to the generation of life, such as menstrual blood, semen and the flow from reproductive organs. Those who are in a state of tumah, may not approach the holy areas of the sanctuary, the Temple or the Tabernacle.

Tumah also has its positive side. The fact that the Torah emphasizes the purification rituals for those who are in a state of tumah, underscores the positive need for regeneration and reintegration. The fact that tumah may be contracted by performing positive actions, such as childbirth and caring for the dead, indicates that there is a favorable side to tumah.

A number of contemporary commentators suggest that one of the reasons that those who are in a state of tumah are forbidden to enter the Temple environment is because childbirth and caring for the dead are, themselves, great spiritual experiences, that need not be reinforced by visiting the Temple. It is only after they have been cleansed from ritual impurity, that those who were defiled need to visit the Temple, to keep their spiritual consciousness alive.

Indeed, some contemporary commentaries see the notion of tumah, as “growing out of the sense of reverence for the miraculous nature of birth, the awesome power of death, and the mysteries of illness and recuperation.”

Many commentators point out that Jewish tradition has long recognized a significant connection between spiritual and physical health, a connection that is often missing from the practice of modern medicine. The fact that the Kohen examines and diagnoses the person who is impure, lifts the stricken person’s spirits and accelerates his healing, due to the knowledge that he is being cared for by someone of prestigious stature in the Jewish community.

The Kohen did more than simply diagnose the ailment. The Kohen helped reintegrate the sick person into the community, as quickly as possible.

Samson Raphael Hirsch notes that these diseases were not considered contagious. Otherwise, a newlywed with Tzaraat or a person entirely covered with Tzaraat would have been sent out of the community, rather than allowed to remain with their families in the crowded camp.

It is also important to note that the Kohen does not cause the healing. In fact, he only performs the ritual purification after the sick person has healed, so as not to leave the impression that he is performing voodoo or magic.

Despite the fact that the entire ritual was meant to cure and purify the affected person, our rabbis could not help but speculate on the failings, either spiritual or moral, that may have contributed to the person’s affliction. This contention, of course, is a hard concept for contemporaries to swallow, but it should not be.

We, of course, know that in the world of science and medicine, there is a price to pay for physically neglecting and/or abusing our bodies. Lack of proper sanitation, nutrition, exercise, all come at a cost to our physical health. And yet, we often neglect to see the same connection when it comes to the spiritual side of illness. Failure to eat properly, sleep sufficiently, or exercise enough are “sinful” actions. When we pollute the environment with fluorocarbons and deplete the ozone layer, this sinful action leads to an increase exposure to dangerous rays of the sun, often resulting in melanoma, skin cancer. Just as there is a price to pay for physical sins, so is there a price to pay for spiritual transgressions, often with physical ramifications.

Conventional thinking among medical practitioners today, considers the act of telling people that they are responsible for their own illness or malady, as needlessly cruel and perhaps medically inadvisable. However, from the global perspective and from the viewpoint of the communal responsibility that every person has to the next, there is no question that we are all responsible for our own illnesses and sufferings.

It is quite clear, that if humanity were as determined to heal illnesses as we were when we first put men on the moon, or as eager as we are today to watch our favorite baseball and football games, play our video games or listen to our beloved music, much of contemporary illness and suffering would have surely vanished by now. The fact that, through the miracles of modern medicine, we have extended the average length of human life by almost forty years in the last one hundred years, is proof-positive of our ability to heal, to mend and to save.

It must be clearly understood, that tumah, ritual impurity, is not meant as a punishment, but rather as a Divine signal that steps must be taken to find the source of infection, so that it can be ultimately cured and eliminated. That is the great hope of Judaism, and is the rationale behind our constant prayer for the arrival of the Messiah: To perfect the world under the rule of the Al-mighty!

May you be blessed.

Yom Ha’Zikaron, Israel’s Memorial Day for fallen soldiers, is observed this year Sunday night, April 14^th, and all day Monday, April 15^th.

Yom Ha’atzmaut, Israel’s Independence Day,will be observed on Monday night, April 15^th, and all day Tuesday, April 16^th.

“Authentic Religious Ecstasy”

by Rabbi Ephraim Z. Buchwald

In this week’s parasha, parashat Shemini, we read of the tragic deaths of Aaron’s elder sons, Nadav and Abihu.

When describing their deaths, the Torah, in Leviticus 10:1, states, “Va’yik’chu v’nai Aharon, Nadav va’Aveehu, eesh mach’tah’toh, vah’yit’noo vah’hain aish, vah’yah’see’moo ah’leh’ha k’toh’ret, vah’yahk’ree’voo lif’nay Ha’shem, aish zara, ah’sher lo tzee’vah oh’tahm,” The sons of Aaron, Nadav and Abihu, each took his fire-pan, put fire in them and placed incense upon it, and brought before the L-rd an alien fire that He had not commanded them. Immediately, a fire came forth from before the L-rd and consumed Nadav and Abihu, and they died before the L-rd.

As we have noted in previous parasha studies (Shemini 5771-2011), the day on which Nadav and Abihu died, was intended to have been the greatest day of Aaron’s life. The Mishkan, the Tabernacle, had been completed, and was to be inaugurated into holiness together with Aaron and his sons. Instead, Aaron suffered the profound loss of his two sons.

In their attempts to identify what exactly was the sin of Aaron’s sons that warranted their deaths, the commentators offer a host of reasons. The Sifra (a halachic Midrash to Leviticus) states that their violation was that Nadav and Abihu brought their own incense into the Holy of Holies, where even the High Priest is permitted to enter only on Yom Kippur.

The Ramban and Rabbeinu Bachya state that the sin of Aaron’s sons was not that they violated the sanctity of the Holy of Holies, but that they brought an unauthorized incense offering on the Inner Altar. The Sifra also acknowledges that Nadav and Abihu were punished despite their noble intentions. The Sifra suggests that they brought the extra incense offering to reciprocate for G-d’s extraordinary display of love that He had showered upon the people of Israel by sending the heavenly fire to consume the offerings (Leviticus 9:24).

The Rashbam maintains that, despite the fact that the incense and fire would eventually be brought in the Tabernacle every day, the sons of Aaron sinned by “jumping the gun,” and bringing incense and fire, that had not yet been authorized.

In his important volume, Darosh Darash Yosef, Discourses of Rabbi Joseph Dov HaLevi Soloveitchik, Rabbi Avishai C. David cites Rabbi Soloveitchik’s who offers a number of novel insights into the deaths of Nadav and Abihu. Why, asks Rabbi Soloveitchik, were they killed so suddenly, after all, it is well known that one of the Al-mighty’s Thirteen Attributes of Mercy, is that He is slow to anger?

But the Al-mighty is not always long to anger. When, in Exodus 4:24-26, Moses failed to circumcise his son, G-d encountered him and sought to kill him, without any indication of moderation. Rabbi Soloveitchik suggests that, with ordinary people, G-d is slow to anger. However, when one reaches the status of Jewish leadership, as Nadav and Abihu did, the yardstick changes, and punishment is swift and instant.

Regarding the nature of the sin of Nadav and Abihu, Rabbi Soloveitchik suggests that the answer may be found by closely examining the verse itself. Leviticus 10:1 states, “And they brought before the L-rd an alien fire that He had not commanded them.” Rabbi Soloveitchik notes that although Nadav and Abihu brought the identical incense offering that their father, Aaron, had brought, Aaron was obeying G-d’s will, while Nadav and Abihu defied G-d by performing an action that had not been commanded.

Rabbi Soloveitchik keenly distinguishes between two approaches to religious observance. One approach is religious Divine service marked by strict guidelines and discipline. The other is ceremonial experience. Rabbi Soloveitchik suggests that in order to achieve total fulfilment when one performs a mitzvah, the mitzvah must always be translated into experiential terms. The Torah bids Jews to experience joy and satisfaction when performing mitzvot. Thus, a Jew fasts on Yom Kippur because G-d commanded it, but the result of this obedience to G-d should be ecstatic and transformative.

Since the performance of mitzvot is mandated, the word, “V’tzee’vah’noo,” indicating that one is commanded by G-d to perform the mitzvah, is always emphasized in the blessing before performing a mitzvah. A mitzvah is always performed as an absolute surrender to G-d’s will. However, to achieve true fulfillment of mitzvot, one must progress from the robotic performance of mitzvot (because one is commanded to do so), to experiencing profound spiritual ecstasy that encompasses the Jew’s entire being.

While Jews are commanded to pray in a minyan each morning, no matter how hot, cold, or inconvenient, to eat unleavened matzah on Passover, and to fast on Yom Kippur as an act of total surrender to the will of G-d, the religionist must always progress and move toward what Rabbi Soloveitchik calls, “joyful catharsis.” True fulfillment, consists of obedience to G-d’s command, and discovering the spiritual treasures that are inherent in every command.

Unfortunately, there are those who attempt to falsify this “joyful catharsis,” by using drugs and alcohol, and other deceptive means, creating artificial feelings of euphoria, which often mask disappointment and disillusion. This, too, was the primary sin of Nadav and Abihu, who, despite not being commanded to bring the fire or the incense, hoped to create an artificial euphoria.

Rabbi Soloveitchik points out the difference between genuine religious ecstasy and false euphoria. The Tabernacle was commanded to be built, which is why the phrase, “Ah’sher tzee’vah Hashem et Moshe,” as G-d commanded Moses, Exodus 40, recurs throughout the narrative describing the building of the Tabernacle. On the other hand, the construction of the Golden Calf was not commanded, and is therefore regarded as an act of rebellion and idolatry.

Many religionists yearn for religious ecstasy. But religious ecstasy must stem from genuine and authentic modes that the Al-mighty has designated in His Torah. Any other means, reduces G-d’s Torah to “new-age” spiritualism, creating a new Torah, and perhaps even a new G-d, in order to satisfy the worshiper’s presumed religious needs.

The decisive lesson emanating from Nadav and Avihu’s misguided attempt to achieve religious ecstasy, is that true religious experiences are those experiences that are achieved through structure and form, rather than fantasy and illusion.

May the Al-mighty allow us all to merit many moments of true religious experiences in our lives, experiences that draw us closer to the Al-mighty through His Divine love and caring.

May you be blessed.

Yom Hashoah, Holocaust Memorial Day,  is observed this year on Sunday night April 7^th, and all day Monday April 8^th, 2013

“The Final Days of Passover: A Call For Modesty in Jewish Life”

by Rabbi Ephraim Z. Buchwald

The Midrash, in Shemot Rabba 23:5, speaks of a purported conversation between G-d and Israel as Moses and the Israelites sang out to G-d when they crossed the Red Sea.

The Midrash states,

“ Az ya’sheer Moshe,” Then Moses sang. This is a reference to the verse in Song of Songs 4:8, that G-d called out to His people: “ Ee’tee me’l’vah’nohn kallah, ee’tee me’l’vah’nohn tah’voh’ee,” Come with Me from Lebanon, My bride, with Me from Lebanon.

Rabbi Levi said,

The custom of the world is that only after the bride is bedecked in her finest and bathed in perfumes, is she led to the bridal canopy. But the Al-mighty did not do so. Instead He beckoned the people of Israel, “Come with Me from Lebanon, My bride, with Me from Lebanon. I took you directly from the mortar and bricks, and made you into a bride.” [The word Lebanon is similar to the Hebrew word, L’vay’nah, a brick.]

The Midrash emphasizes that G-d’s love for Israel is not dependent upon the people’s comeliness, their attractive vestments or sensuous perfumes. G-d took the Jewish people to Him directly from their enslavement, from the mortar and the bricks, before they were able to bathe or clean themselves, while they were still dirty and unkempt. And yet, G-d says to His people, “Come with Me, My bride, from the midst of the muck and the mud. My love for you is so profound, that I am oblivious of the foul odors and your ragged garments.”

The G-d of Israel is not impressed with Armani suits or luxurious designer gowns. As we know from the prophet Samuel (I Samuel 16:7), “For it is not as man sees; for a man looks on the outward appearance, but the L-rd looks at the heart.” G-d sees beyond the exterior and looks deeply into the interior of each person, whether famed scholar or lowly knave.

Over the past few weeks, the observant Jewish community has been the subject of a number of public articles, describing, to my mind, rather discomforting instances of overt conspicuous consumption. The first article, which appeared in the Wall Street Journal , describes the “Kiddush wars,” and the competition between various synagogues to outdo one another, serving lavish buffets following the services that cost many thousands of dollars, and which, of course, are accompanied by only the most expensive liquors.

The second article, authored by the columnist David Brooks of the New York Times , appeared in the OpEd section and described how positively impressed Brooks was during his visit to Pomegranate supermarket, a very upscale “Whole Foods” type of supermarket in the Flatbush section of Brooklyn. Extolling the moral value of traditional Jews, he refers to an Orthodox “surge factor,” and predicts that the Orthodox Jews will become the largest and strongest Jewish denomination in America. Of course, he fails to mention the large pockets of poverty in the Brooklyn Jewish community, and that most of these impoverished Jews could hardly afford to buy the items sold in Pomegranate.

The third article also appeared in the New York Times on Sunday, March 17 th , and was a character study of a Japanese hairstylist, who has become the hairdresser of choice for well-off Orthodox and ultra-Orthodox Jewish women. It reports that her prices for styling a wig start at $450, and that some women have paid as much as $7,000 for their handmade European virgin undyed wigs.

As Passover comes to a close, there is always a fear that the final days will be a letdown, as the wonderful festival concludes. But, the last days of Passover can also be the peak of our joy, where the wonderful holiday experiences, foods and celebrations all come together, as we recall the Crossing of the Sea and the true exodus from Egypt, which actually occurred on the 7 th day of Passover.

The concept of “ Hiddur Mitzvah” is well entrenched in Judaism. Throughout Jewish history Jews have spared little effort to make each mitzvah as beautiful as possible. New clothes are purchased for Passover and other holidays, and the most beautiful china and silver are used to serve the richest foods, in order to fully celebrate this holiday, the festival of freedom and redemption.

And yet while we celebrate, we dare not forget that the matzah that we eat on this holiday is known as “lechem oni,” the bread of affliction, and that regular, rich bread is forbidden on Passover. We dare not forget to invite needy guests into our home for Passover.

As we celebrate Passover with a surfeit of joy and happiness, it is easy to forget the slavery and persecution that our ancestors endured in Egypt. Focusing simply on the redemption and the great miracles of G-d, we can easily lose perspective regarding our own reality. Although we like to consider ourselves today to be thoroughly worthy people, the Midrash states clearly that when G-d chose the Jewish people, we were covered with mortar and bricks, cement and muck. Yet, He brought us to the bridal canopy, not necessarily because we were worthy, but more because of His special concern and love for us.

Recalling the song of Moses and Israel as they crossed the sea on the last days of Passover, should serve as a call to G-d’s people to humble themselves, to be more modest and toned down in their lifestyle. It is precisely at this time of great abundance and pleasure that we are bidden to remember that there are many Jews, and non Jews, who barely have food to eat or clothes to wear. We need to limit our desires for bigger, better and more, and bear in mind that there others who have recently lost their jobs, and even more who have been out of work for months. It is hard to believe that more than 15% of the Jewish community in the New York Metropolitan area live in poverty or near poverty, that many Jewish schools can hardly afford to pay their teachers a living wage, resulting in teachers walking away from educating Jewish children.

The Al-mighty’s message must resonate deeply as we sing the Shira , the song of Moses and the people Crossing the Red Sea. “ Ee’tee mil’vah’nohn kallah, I have chosen you, from Lebanon, from mortar and bricks, and brought you under the bridal canopy. Only in humility are you worthy of betrothal.”

Wishing you all a very Happy and Healthy Passover.

May you be blessed.

The seventh and eighth days of Passover begin on Sunday night, March 31 st , and continue through Monday and Tuesday, April 1 st and 2 nd . For more information see NJOP’s website.

“Remembering the Exodus From Egypt”

by Rabbi Ephraim Z. Buchwald

Because next Monday night, March 25th, is the first night of Passover, this week’s message will focus on the festival of Passover, rather than on this Shabbat’s weekly parasha, Tzav. (Those who wish, may access the insights into parashat Tzavfrom previous years in the parasha the archives.

The mitzvah (commandment) to remember the Exodus from Egypt is a fundamental principle of Judaism. In fact, it is the first of the six prominent “Mitzvot of Remembering” that are recited daily, after morning prayers.

The Bible, in Deuteronomy 16:3, states, “L’mah’ahn tiz’kor eht yom tzay’t’chah may’eretz Mitzrayim, kol y’may chah’yeh’chah,” So that you may remember the day of your departure from the land of Egypt, all the days of your life. In fact, there is a prominent discussion in the Haggadah concerning whether the mitzvah of remembering the Exodus from Egypt applies only during the day, or at night, as well.

The frequent repetition of the mitzvah of remembering the Exodus is intended to embed in the hearts and minds of every Jew the idea that since G-d once redeemed Israel from great slavery, all Jews must have confidence in the coming of the Ultimate Redemption. Therefore, even though Jews recall the Exodus from Egypt twice a day when reciting the Shema prayer, it is, nevertheless, incumbent upon them to remember it at all times to reinforce every Jew’s faith in the future redemption.

The theme of the exodus from Egypt is virtually ubiquitous in Judaism. It is no coincidence that the exodus from Egypt is prominently featured in the very first statement of the Ten Commandments (Exodus 20:2), “I am the L-rd, your G-d, Who brought you out of the land of Egypt, out of the house of bondage.” Jews are bidden (Numbers 15:40-41), to recall the Exodus from Egypt when they look at their Tzitzit, fringes, on the corners of their garments. The Sabbath itself (Deuteronomy 5:15), serves as a remembrance of the Exodus from Egypt. All the major holidays, Rosh Hashana, Yom Kippur, Passover, Shavuot and Sukkot, serve as commemorations of the Exodus from Egypt. In the Shabbat Friday evening kiddush, Jews recite the phrase, “T’chee’lah l’mik’ra’ay kodesh, zay’cher lee’tzee’aht Mitzrayim,” The Sabbath is the first of all that is called holy, as a remembrance of the Exodus from Egypt.

What is it about the Exodus from Egypt that resonates so deeply in the Jewish soul? Citing his mentor Rabbi Chaim of Sanz , Reb Naphtali of Ropshitz underscores the importance of remembering, by declaring that the remembrance of the Exodus is the first and foremost call to inspire a person to grow in holiness.

Rav Asher Weiss , in his commentary on the Haggadah, notes that the enslaved Jews of Egypt had reached such a low level of impurity, that the angel who had been assigned to cause the waters of the Red Sea to inundate the Egyptians, complained that it was unfair to drown the Egyptians in order to save the Jews, since they both worship idols. “Why do you save the Jews,” the angel protested, “but destroy the Egyptians?”(The Zohar, II:170b).

The Talmud in Yoma 75b, records that “the Jews in Egypt [were so degraded, that they] ate like chickens, pecking around in garbage heaps, until Moses came and arranged for them a fixed schedule for meals.”

As we have already noted on a number of occasions, the Jewish slaves in Egypt participated in what was known as “Zevach Ha’dam,” the celebration of blood. When the Israelite slaves completed their work each day, their Egyptian masters seduced them to participate in huge orgies, where masters and slaves would drink immense amounts of wine as they enjoyed the spectacle of gladiators fighting animals, and gladiators battling one another. At the end of the night, both masters and slaves would descend to the floor of the stadium to devour the remains of both humans and animals, and drink their blood. Tradition maintains that had the Jews descended one more level, to the fiftieth level of impurity, they would not have been redeemed.

And yet, notes Rav Asher Weiss, that in one swift moment, at the Red Sea, G-d redeemed His people, splitting the waters on either side. The Midrash Mechilta (Beshalach 3) insists that the power of the Divine Presence was so great at that moment, that what a maidservant saw prophetically at the Red Sea, even the greatest prophets, like Isaiah and Ezekiel the son of Buzi, would not see in the future.

It is the merciful act of G-d, lifting His undeserving people up from the ash heap (reference to Hallel, Psalms 113:7), that we recall each day. Recalling the merciful G-d, serves to inspire the people with hope for the future, and instill confidence in the coming redemption, even among those who may be the midst of enduring degrading slavery.

The rabbis submit that the slavery in Egypt was intended to not only cause physical pain to the Israelites, but was actually calculated to break the people’s spirits. The Torah describes the enslavement, in Exodus 1:13, “Vah’yah’ah’vee’doo Mitzrayim et B’nay Yisrael b’pharech,” The Egyptians made the Jewish people work “with rigor.” Hebrew has no word for slavery. The word, “Eh’ved,” means only worker. In order to indicate that the Egyptians made the Israelites work with rigor, the Torah adds the adverbial, “B’pharech,” with backbreaking rigor and difficulty, underscoring Pharaoh’s design to break the Israelites’ bodies.

The rabbis also highlight an alternate meaning to the word “B’pharech,” breaking the single Hebrew word into two words, “Phe” and “Rach,” meaning “soft mouth.” The Egyptians at first tricked the Israelites into performing rigorous labor by calling upon their sense of civic duty, urging them to help the economy and the civilization of Egypt by volunteering to build the storehouses of Pitom and Ramses. Only later, did the labor become mandatory.

The Midrash in Sotah 11b, also asserts that the Egyptians assigned “women’s work” to men, and “men’s work” to women, again, to break their spirits, making the Israelite slaves feel that they were no longer the same person that they had been before.

Because he was concerned that the Jewish people would be distracted by Moses’ messages of freedom, Pharaoh decreed that the Jews would no longer be given straw, and insisted that the Israelites maintain the same quota of bricks that they had produced previously. Why did Pharaoh make the Hebrew slaves collect the straw, rather than just doubling the quota of bricks that they had to produce, which would have given Pharaoh much more “bang for his buck!?”

Making the Israelite slaves search for straw was a way of breaking their spirits. That is why Jewish law (Maimonides, Laws of Servitude 1:6-7), forbids a master to say to a servant, “Dig this hole until I return.” He may say, dig for two hours or dig for twenty feet, but making a slave perform servile work just to keep the servant busy, is forbidden.

Rabbi Zev Leff , in his insights on the weekly portion, notes that, “Pharaoh understood that nothing so diminishes a person as seeing no purpose to his activity, no result, in which he can take pride.” Rabbi Leff points out that the “ahray miskanot,” the storehouses (Exodus 1:11), that the Jews were told to build, can be translated to mean “pitiful cities.” The Midrash describes these cities as having been built on foundations of sand, which were toppled over as soon as they were completed, only to be rebuilt again. Doubling the workload that was assigned to each Israelite without doubling their production of bricks, was exactly what Pharaoh wanted in order to make the Hebrews feel wasted, useless and unproductive.

For many people, work can be a most exhilarating and uplifting enterprise. In fact, most Americans are so proud of their professions that they often identify themselves by their work. “I am a teacher, a lawyer, a doctor,” rather than identifying oneself as a parent, a husband, a wife, a son or daughter. Work in our times, has become a 24/7 calling. Fortunately, many who work, feel productive, earning the wherewithal to support themselves and their families, and hopefully contributing to the betterment of the world. It is related that a prisoner in the Gulag discovered after he was released that the handle that he had been ordered to turn for years in order to grind the flour on the other side of his prison chamber, was connected to nothing. The realization that he had labored for nothing, was more crushing than the ten years of imprisonment.

It was in Egypt that the Jews learned the pain of a purposeless life. It is precisely because Jews remember the Exodus from Egypt, that they are expected to live productive, rewarding and meaningful lives, and to learn to treasure every precious moment of life.

It is by remembering the Exodus from Egypt that Jews also gain hope for the future. It is by remembering the Exodus from Egypt that Jews commit themselves to purposefulness, to perfecting the world under the rule of the Al-mighty, and to commit themselves to serve as partners in creation with the Al-mighty, in order to heal the sick, sustain the poor, feed the hungry, and educate the illiterate.

These are the values that Jews celebrate on the Passover holiday. These lessons, 3300 years old, must be as fresh in every Jew’s mind as they were back then. It could very well be that they are even more meaningful today than ever before.

Wishing you all a very Happy and Healthy Passover.

May you be blessed.

The first two days of the joyous festival of Passover will be observed this year (2013) on Monday night, March 25^th, and continues through Tuesday and Wednesday, March 26^th and 27^th. The seventh and eighth days of Passover begin on Sunday night, March 31^st, and continues through Monday and Tuesday, April 1^st and 2^nd. For more information see NJOP’s website.

“Achieving Spiritual Ascendance Through Sacrifice”

by Rabbi Ephraim Z. Buchwald

This week’s parasha, parashat Vayikra, is the opening Torah portion of the book of Leviticus. As the Latin name “Leviticus” indicates, the book has much to do with the laws that apply to the children of Levi and the priests (who are also Levites) who minister in the Tabernacle. The Rabbinic name for the book is Torat Kohanim, which means, instructions for the priests.

Much of the complex book of Vayikra focuses on the sacrificial rites and rituals. Despite the challenging nature of the subject matter, it is a long-standing custom in Israel for young children to begin their study of Torah with parashat Vayikra.

The Midrash in Vayikra Rabba 7:3 explains:

Why, when we begin teaching children, do we begin with Torat Kohanim, the section of the Torah that deals with the Temple service? Because children are pure of sin, and the offerings purified those who brought them. Let the pure children come and involve themselves in the study of purifying offerings.

The Avnei Azel suggests that the young children begin their studies with parashat Vayikra in order to convey to parents that if they truly desire that their children become Torah scholars, they must expect to make significant sacrifices. Parents must be prepared to forgo significant comforts, pleasures and, in some cases, even necessities, in order to convey the message to their children that Torah study is a foremost priority.

The Talmud in Nedarim 81a, cites the warning of the rabbis to be wary of the children of the poor, for from them will Torah emerge. Again, emphasizing the importance of parental sacrifice, Rabbi Meir Shapiro explains that the sacrifices that poor parents make in order to enable their children to study Torah is what inspires the children and fuels their commitment.

Given the necessity for commitment and sacrifice, the fundamental question remains: What is the message that is conveyed by the animal offerings and taking an animal’s life as a form of worship?

The Zohar explains, that the act of sacrificing an animal conveys the vital message that sinful actions always come with a price, impacting gravely on the sinner’s very humanity. It is hoped that by taking an animal’s life as an act of atonement, the sinner will identify with the animal and recognize the inappropriateness of his/her actions. The sinner will thus, hopefully, realize that not only has an innocent animal’s life been taken because of the sinner’s misdeeds, but also recognize how similar the sinner’s own mindless behavior is to that of an animal’s behavior.

The late Rabbi Nison Alpert points out that a powerful message is to be found in the unusual structure of parashat Vayikra. Rabbi Alpert notes that the sequence of the offerings listed in the parasha does not seem to follow a rational order. The parasha opens with the rules regulating an Olah, a voluntary offering, and is followed by the Shelamim, the peace offering. This in turn, is followed by the Chatat, the sin offering brought by one who transgressed without intent. Finally, the parasha concludes with the Asham, the guilt offering, which is brought for a sin that was committed willfully.

Rabbi Alpert notes that one would have expected the parasha to begin with those offerings that are obligatory, and only later, enumerate the voluntary offerings. It seems far more logical to first mention sacrifices that are required as atonement for sinfulness, and only then to note the voluntary sacrifices. After all, says Rabbi Alpert, a person should first be concerned with paying one’s debts, and only afterward with giving away gifts.

Rabbi Alpert suggests that by maintaining this unusual order, the Torah is conveying an important message to would-be sinners. Sinners who wish to raise themselves from the depths of sin, should not focus exclusively on atonement for their sinful actions, but should rather aim to set their standards higher, by aspiring to bring free will offerings. Those who set lofty goals for themselves, will save themselves from sinfulness. Those who allow their goals to remain low, may still achieve atonement, but will probably not experience the significant moral growth that is necessary to enhance one’s relationship with G-d.

The Kotzker Rebbe was once asked who is higher on a ladder, the person on the top or on the bottom? The Rebbe, who realized the provocative nature of the question, answered astutely: “It depends upon which direction the person is going. If the person on top is on his or her way down, and the person at the bottom is on his or her way up, then, theoretically, the person at the bottom is higher than the person on top.”

This, according to Rabbi Alpert, is the message of parashat Vayikra. Never settle for simple atonement. Aspire for greatness and aim for excellence. This is why the Torah speaks of the voluntary and the more elevated offerings first, rather than the obligatory.

May you be blessed.