Beha’alosecha 5778

Salvation for those who stumble in loshon hara[1]

ותדבר מרים ואהרן במשה על-אדות האשה הכשית אשר לקח כי-אשה כשית לקח
Miriam and Aharon spoke about Moshe regarding the Cushite woman he had married, for he had married a Cushite woman[2]

Miriam and Aharon felt that Moshe wasn’t treating his wife properly, and they discussed the matter between themselves[3]. While they had positive intentions, their facts were incorrect. As a result, their discussion was deemed loshon hara, evil speech[4]. The Torah describes[5] that Miriam was stricken with tzaraas, a leprous-like malady which results from loshon hara[6]. There’s no mention that Aharon was punished. This is odd, as both of them were discussing Moshe. Some say[7] that in fact, Aharon was stricken with tzaraas. This is inferred from the fact that the Torah says[8] that Hashem was angry at them, meaning both Miriam and Aharon. The reason the Torah only mentions Miriam getting tzaraas is because Aharon was quickly healed from this condition[9]. Why was he healed so quickly, while Miriam had to wait seven days before she recovered[10]?

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Nasso 5778

It’s the thought that counts[1]

ויקריבו נשיאי ישראל ראשי בית אבתם וגו’ ויהי המקריב ביום הראשון וגו’ ביום השני הקריב וגו’
The princes of Israel, the heads of their tribes, brought offerings…The one who offered on the first day…On the second day he offered…[2]

The day that the Mishkan, the Tabernacle, was completed, was a day of great celebration[3]. The princes of Israel, one for each tribe, were tremendously inspired. They wanted to express their gratitude for Hashem resting His presence among His people. They decided to bring offerings, including animals and fancy vessels, all with an ornate presentation. Part of their motivation was to make up for the last time there were donations given towards the Mishkan[4]. Every member of the Jewish people was overjoyed for the opportunity to give of their own towards Hashem’s future resting place. The princes decided to let the people have their chance, and when the collection finished they would make up for anything that was lacking. By the time the collection finished, there was too much donated[5]. This means there was almost nothing left for the princes to donate. When the Mishkan was finally constructed, they pledged to be the first to show their thanks. They got up and brought their various offerings.

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Behar-Bechukosai 5778

Ensuring the redemption[1]

וזכרתי את-בריתי יעקוב ואף את-בריתי יצחק ואף את-בריתי אברהם אזכר והארץ אזכר
I will remember my covenant with Yaakov; as well, my covenant with Yitzchak, and I’ll remember my covenant with Avraham, and I’ll remember the land[2]

Parshas Bechukosai describes all the devastating things that will happen when the Jews will be exiled from their land. After all these events are described, Hashem assures us that we will not be forgotten. We are assured[3] that we will evade total annihilation, despite our enemies’ plans otherwise. Hashem tells us that He will recall the covenant He made with our forefathers: to be an eternal nation[4], living peacefully in our homeland[5]. When the Torah writes the name of Yaakov, it is written as יעקוב, with an extra “ו”. Rashi points out[6] that this happens five times[7] in Tanach. This is to correspond to the five times[8] that Eliyahu the prophet’s name is written אליה, missing the final “ו”. This is to teach us[9] that Yaakov, so-to-speak, “took” a letter from Eliyahu’s name as collateral, to ensure that Eliyahu will come and announce to Yaakov’s children the imminence of their final redemption[10].  If this is the lesson of the extra letter in Yaakov’s name, then why did it need to be demonstrated five times[11]? If this had happened just once, it would have been sufficient.

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Emor 5778

Receiving life for giving life[1]

ובקצרכם את-קציר ארצכם לא-תכלה פאת שדך בקצרך ולקט קצירך לא תלקט לעני ולגר תעזב אתם אני יקוק אלקיכם: דבר אל-בני ישראל לאמר בחדש השביעי באחד לחדש יהיה לכם שבתון זכרון תרועה מקרא-קדש
When you reap the harvest of your land, don’t finish off the corners of your fields as you reap, and don’t collect the gleanings of your harvest; leave them for the poor and the convert, I am Hashem your G-d. Speak to the Children of Israel, saying: “In the seventh month, in the first of the month, it will be for you a day of rest, of remembrance, of shofar-blasts, [and] a holy convocation[2]

The end of this week’s parsha describes the various Jewish holidays. In between the holidays of Shavuos and Rosh Hashanah, the Torah mentions[3] the mitzvos of peah (lit: corner) and leket (gleanings). When a Jewish farmer is harvesting his crop, there are special mitzvos of tzedakah that he must fulfill. He must leave a corner of his field unharvested, allowing the poor to take as they need. Likewise, when harvesting crops, sometimes some of the produce falls to the ground, known as gleanings. The farmer is commanded to leave those on the ground for the poor to collect. In addition to commanding the farmer not to harvest peah and leket, the Torah adds the injunction to specifically leave them for the poor and the convert. Why are these mitzvos placed here? It seems to serve as some sort of an introduction to the holiday that follows it, Rosh Hashanah[4]. What is this teaching us?

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Acharei Mos-Kedoshim 5778

Blessings from the Almighty[1]

ובשנה הרביעת יהיה כל-פריו קודש הלולים ליקוק
In the fourth year, all of its fruit will be holy; a praise[2] to Hashem[3]

A Rabbinic enactment which is very comprehensive is that of berachos, or blessings[4]. We are required to make a beracha before and after we eat[5]. There are berachos before performing a mitzvah[6]. There are berachos of praise upon experiencing certain events[7], or witnessing certain sights[8]. There are berachos that are part of the daily prayers[9]. Chazal, when they created this enactment, had a basis for their invention. The gemarra asks[10] what that basis was, and one answer given is a verse in this week’s parsha. The Torah, when describing the mitzvah of orlah, the fruit of a new tree, says that the fruit is off-limits for the first three years of its growth. In the fourth year, the fruit becomes sanctified, and is to be eaten exclusively in Jerusalem[11]. The Torah describes the celebration of eating this fruit as a “praise to Hashem”. Chazal saw in this the concept that before one eats, they should make a beracha, which is a form of praise to Hashem[12]. One can ask, why of all places is this where the Torah hints to the concept of berachos? Why not anywhere else? There are other instances where the Torah describes eating food[13]

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Tazria-Metzora 5778

Making the humble proud[1]

וצוה הכהן ולקח למטהר שתי-צפרים חיות טהורות ועץ ארז ושני תולעת ואזב
The Kohen shall command [as follows]: he should take for the one seeking purification two live, kosher birds, a rod[2] from a cedar tree, a thread of crimson wool, and hyssop[3]

This week’s double parsha deals mostly with the laws of tzara’as, most commonly translated as leprosy. While it may be a whitish skin condition, in reality it’s a totally unrelated spiritual malady[4] with physical symptoms. Chazal tell us[5] that someone who contracts tzara’as, known as a Metzora[6], usually committed a certain sin[7]. One example is that of haughtiness. As a result of his sin, he is infected with a disturbing skin condition, and has to have his status established by a Kohen. If the Kohen determines he is spiritually impure, then he is. The opposite is also true. The Torah describes how a Metzora can purify himself once declared impure. It’s an entire ritual that takes place in the Temple, and includes bringing certain offerings. Part of the offering includes a rod from a cedar tree. What is the significance of including this?

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Machar Chodesh 5778

The illegitimate Royal candidate[1]

ויהי ממחרת החדש השני ויפקד מקום דוד, ויאמר שאול אל-יהונתן בנו מדוע לא-בא בן-ישי גם-תמול גם-היום אל-הלחם: ויען יהונתן את-שאול נשאל נשאל דוד מעמדי עד-בית לחם: ויאמר שלחני נא כי זבח משפחה לנו בעיר והוא צוה-לי אחי ועתה אם-מצאתי חן בעיניך אמלטה נא ואראה את-אחי על-כן לא-בא אל-שלחן המלך: ויחר-אף שאול ביהונתן ויאמר לו בן-נעות המרדות הלוא ידעתי כי-בחר אתה לבן-ישי לבשתך ולבשת ערות אמך: כי כל-הימים אשר בן-ישי חי על-האדמה לא תכון אתה ומלכותך ועתה שלח וקח אתו אלי כי בן-מות הוא
It was the day after the New Moon, the second day [of Rosh Chodesh], and David’s seat was vacant. Shaul said to his son Yonasan: “Why didn’t the son of Yishai come, neither yesterday nor today to the meal?” Yonasan answered Shaul: “David exceedingly implored me for permission[2] to go to Bethlehem. He said please let me go, as my family’s feast is in the city, and my brother commanded me to be there. Now, if I’ve found favor in your eyes, I’ll slip away and see my family. Therefore, he didn’t come to the King’s banquet”. Shaul became enraged at Yonasan and said to him: “[You are] the son of a rebellious and immoral[3] woman! Behold, I know you have sided with the son of Yishai, to your shame and the shame of your mother’s nakedness[4]! For all of the days that the son of Yishai is on this Earth, your kingdom will never be established. Now, go and send for him to be brought to me, as he is a dead man”[5]

As Shabbos this week coincides with Erev Rosh Chodesh, there is a special Haftarah that is read[6]. It describes the story of David before he became the sole King of Israel, and King Shaul’s growing distrust of him. After Shaul made several attempts to end David’s life[7], David ran away and went into hiding. He met up with Shaul’s son Yonasan, his most trusted friend. Yonasan couldn’t believe his father would try to do such a thing, and they came up with a plan to confirm Shaul’s intentions. The following two days would be Rosh Chodesh, and as usual the King would have a banquet. As one of the King’s attendants, David was expected to attend. Yonasan was to tell the King that David had to be at his family’s feast. If the King was understanding, then would be proof that he didn’t seek David’s life. If he became infuriated, it would show that David must remain in hiding[8]. What is the significance of this test? Why did David choose this method to determine the King’s intentions? Why would this elicit a furious response from King Shaul?

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Tzav 5778

The undisturbed student[1]

צו את-אהרן ואת-בניו לאמר זאת תורת העלה היא העלה על מוקדה על-המזבח כל-הלילה עד-הבקר ואש המזבח תוקד בו: ולבש הכהן מדו בד ומכנסי-בד ילבש על-בשרו והרים את-הדשן אשר תאכל האש את-העלה על-המזבח ושמו אצל המזבח
Command Aharon and his children, saying: “This is the law of the elevation offering. It is the elevation offering that remains[2] on the altar pyre[3] the entire night, until morning. The fire of the inner altar should be ignited from the outer one[4]. The Kohen will don his linen tunic and linen pants against his body. He will then raise up the ashes from the fire that consumed the elevation offering on the altar and place them next to the altar”[5]

This week’s parsha begins with a command to Aharon and his sons, the Kohanim. It is interesting to note that in the entire previous parsha, Aharon isn’t mentioned once[6]. Every command so far regarding the Temple offerings mentions only Aharon’s sons. For example, with regards to the elevation offering (which is the subject of our verse), the previous parsha said: “…the sons of Aharon, the Kohanim, will offer…”[7]. It later says: “The sons of Aharon will place a fire on the altar”[8]. Or with the flour offering, it says: “He will bring it to the sons of Aharon, the Kohanim…”[9]. Why is here where Aharon is specifically mentioned and not earlier?

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Vayikra 5778

In the merit of the children[1]

ויקרא אל-משה וידבר יקוק אליו מאהל מועד לאמר

[Hashem] called to out to Moshe; Hashem spoke to him from the Tent of Meeting, saying[2]

The first verse in the book of Leviticus tells us that Hashem called out to Moshe from the Tent of meeting. He was going to teach him the laws of the Temple offerings. Hashem’s voice emanated from between the Keruvim, the Angel-like statues on top of the Aron HaKodesh, the Holy Ark[3]. Only Moshe could hear the voice of Hashem, and only until the entrance of the Tent of Meeting[4]. The verse which introduces this idea is written unusually: the א of ויקרא is written small, making it look like the word ויקר. This implies Hashem happened upon Moshe; it indicates a lack of intent. There are many suggestions given as to why the Torah wrote this word this way[5]. The following is a unique approach.

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Vayakhel – Pekudei 5778

The power of scoffing[1]

אלה פקודי המשכן משכן העדת אשר פקד על-פי משה וגו’‏
These are the accountings of the Mishkan, the Mishkan of testimony, which was commanded by Moshe…[2]

The Midrash asks[3]: why was there a need for Moshe to make an accounting of the materials of the Mishkan? Moshe is described by Hashem[4] as “trustworthy in my entire house”. Surely there couldn’t be any suspicion that he had taken anything for himself. Unfortunately, there was. Moshe overheard some scoffers speaking badly about him[5]. One was saying: “look how fat his neck is”[6]. His friend responded: “what else do you expect from the one who was in charge of the Mishkan?” They were suspicious of Moshe’s wealth, and inferred he had stolen from the donations to the Mishkan. When Moshe heard this, he immediately made an accounting of the materials, to show that nothing was missing.

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