Dvar Torah Parshat Behaalotcha 5773 2013

We read in the beginning of this Sidra the instructions that were given to Aharon, namely, that he was to light the Menorah in the משכן. Rashi asks why this item follows immediately after what we read in the end of the previous Sidra. That Sidra ends by telling us about the sacrifices that were brought by the prince of each tribe at the inauguration of the מזבח in the משכן. He answers that when Aharon saw that neither he nor his tribe of Levi had a role in the dedication of the מזבח, he became downcast. Hashem consoled him and said: שלך גדולה משלהם, “Your participation will be greater than theirs for you will light and trim the Menorah”. (Num. 8,2)

This response is quite questionable. Had he said you can go into the Holy of Holies of Yom Kippur, something that no other Kohen can do, that would have been a consolation. The fact is that lighting the Menorah was not exclusively the responsibility of the Kohen Gadol. This act could be performed by any Jew and certainly by a Kohen who is not the Kohen Gadol. How can this then console Aharon?

The truth, however, is the opposite of what most people think. It is commonly thought that greatness means doing something that no one else can do. The Torah’s ethical opinion does not agree with this. On the contrary, if a person who is important and distinguished does something that anyone can do, and he doesn’t say this is below my dignity, but does it wholeheartedly, then he is truly great.

That was Aharon’s consolation. He was given a holy task that was not exclusively his, but he would do it nobly and sincerely. That would be a great honor for him.

2013
05/20
CATEGORY
4-Bamidbar
BeHa’alotcha
Everything
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Dvar Torah Parshat Naso 5773 2013

On Yom Kippur in the prayer of על חטא we enumerate many transgressions, and beseech forgiveness from Hashem. It has often been asked why we confess many offenses that we obviously did not commit. How can we, on this most holy day, stand and recite lies about ourselves?

One answer given is: שכל ישראל ערבים זה בזה, all of Israel are responsible one for another. (Shev. 39a) Although we ourselves have not committed some of these sins, we are nevertheless responsible for our fellow Jews who may have committed them.

Support for this opinion may be found in the Portion we read this week. The Torah says: אִישׁ אוֹ אִשָּׁה כִּי יַעֲשׂוּ מִכָּל חַטֹּאת הָאָדָם, “…a man or a women who commits any of man’s sins…”. This verse speaks of an individual, one person who transgressed. The very next verse says: וְהִתְוַדּוּ אֶת חַטָּאתָם אֲשֶׁר עָשׂוּ, “They shall confess the sin that they committed…”’. (Num. 5,6-7) This verse refers to the sinners, in plural.

From this we can see that even if an individual performs an offence, everyone has to confess the transgression. We are accountable for each other and must help each other do what is right. If we don’t succeed, then all share in the guilt, and must also confess this wrong doing.

2013
05/12
CATEGORY
4-Bamidbar
Everything
Naso
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Dvar Torah Parshat Bamidbar 5773 2013

Moshe was told to take a census of the Bnei Israel. He was to do so in a strange manner. שְׂאוּ אֶת רֹאשׁ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם, “Take a census of the entire assembly of Bnei Israel according to the families of their paternal household…”. (Num. 1,2) If the purpose of the census was to know how many men were available to constitute an army that would be able to fight and protect the people in their journeys towards the Promised Land, why was it necessary to identify them according to their families?

The answer may be very significant. True, the reason for counting the people was to know how big a force there was able to counter any and every conflict that may face them in the future. That does not mean, however, that the individuals constituting the army are just numbers.

Each individual must be identified according to his family. Each person is not just another peg in the army. Each individual is a person with family, with friends, with ambitions, with a past and hopefully with a bright future. The army is not only a fighting machine but consists of individuals with hopes and dreams and a determined ambition for the future.
That is why Moshe had to be involved and had to be made aware of the person’s family connection. It was to be a personal army where each individual was a personality, not merely a cog in the wheel.

2013
05/06
CATEGORY
4-Bamidbar
Bamidbar
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Dvar Torah BeHar-Chukotai 5773 2013

If the Jewish people in Israel would live according to the laws of the Torah, אִם בְּחֻקֹּתַי תֵּלֵכוּ וְאֶת מִצְוֹתַי (Lev. 26,3) we are promised among other things that rain will fall in their due time and the land would give its produce. What follows is a description of prosperity and plenty in the Land of Israel. The Sifra, which is the Halachic Midrash on the Torah, goes a step further based on the blessing Hashem gave to Avraham, וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה , “…and all the families of the earth shall bless themselves by you.” (Gen.12,4)

The Sifra states that all nations of the world will come to you to purchase food because of your prosperity. In the ancient world which was limited in scope this promise seems feasible. In the modern world, which has expanded to encompass the entire globe, this blessing is still true but has acquired a different meaning.

In today’s world its implication could refer to fields of modern technologies and discoveries. In this sense it is certainly true that the entire world turns to Israel to take advantage of its new expertise, skills and innovations. This little country has offered the world far more proportionately than any other country on the earth.

Even Israel’s greatest enemies are constantly using the gifts coming from Israel even though they refuse to recognize their source and certainly would not give Israel credit for its contributions to modern advancements.

2013
04/29
CATEGORY
Behar
Behukotai
Everything
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Dvar Torah Parshat Emor 5773 2013

וְלֹא תְחַלְּלוּ אֶת שֵׁם קָדְשִׁי, “You shall not desecrate My holy Name…”. (Lev.22,32) This is the caution that Hashem presents to Bnei Israel. Very few people would think that they profane Hashem’s Name. Yet there are times when we act in a way that we may think it is not an immoral manner and yet, unbeknownst to us, we have actually desecrated His Name.

The Talmud asks, “What constitutes profanation of the Name? Rav said, ‘if for example I take meat from the butcher and don’t pay him at once.’ R. Yochanan said, ‘In my case, if I walk four cubits without uttering the words of Torah or wearing Tefillin.’ ” (Yoma 86a)

We see from this that we must be ever mindful of how people see us and what effect our actions have on others. We may think we have not done wrong but our actions have sent a message, of which we were unaware, to others. We have truly profaned Hashem’s Name without realizing it. Whenever we do something we must consider how others perceive it.

2013
04/24
CATEGORY
3- Vayikra
Emor
Everything
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Dvar Torah Parshat Tazria – Metzora 5773 2013

A Metzora is one who has developed a rash on his body. Chazal tell us this was mainly a divine punishment for speaking לשון הרע, evil talk against his fellow man. He was sent out of the camp of the Israelites and had to remain there until the illness disappeared. It is only a Kohen who can examine him and declare that he has been healed.

The Torah tells us that on the day the infection disappears וְהוּבָא אֶל הַכֹּהֵן, “…he shall be brought to the Kohen.” (Lev 14,2) The very next verse states: וְיָצָא הַכֹּהֵן אֶל מִחוּץ לַמַּחֲנֶה, “The Kohen shall go to the outside of the camp…”. He is to go to the Metzora who is outside of the Israelite camp to check him and declare his recovery. This seems to be contradictory. First we are told the Metzora is to be brought to the Kohen and then we are told the Kohen comes to him.

The obvious explanation is that the Metzora goes to the edge of the camp and the Kohen comes there to meet him. However, The Midrash Torat Kohanim extracts an additional teaching from this seeming contradiction. It tells us that the Metzora must make contact with the Kohan to receive all the instructions about the ritual he must follow on the day of his purification as a thanks to the Almighty for curing him. Then the Kohen can declare him cured.

Today when a person has suffered an illness and recovered he must be ever grateful to Hashem and must surely express his appreciation in a meaningful fashion. If the sickness was a very serious one there is a special Beracha of thanks known as הגומל which is recited in the presence of a Minyan of ten men.

2013
04/12
CATEGORY
3- Vayikra
Everything
Metzora
Tazria
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Dvar Torah Parshat Shemini 5773 2013

Towards the end of this week’s Portion we read the distinguishing features of the kosher animals. They must have split hoofs and must bring up their cud. Certain animals are mentioned that have one of these features but lack the other one. These animals are not kosher.

The Torah names three animals that bring up their cud but do not have a split hoof and one that has a split hoof but does not bring up its cud. These four animals are not kosher. Theגָּמָל, the camel, the שָּׁפָן, the hyrax (an animal found in the Middle-East), and the אַרְנֶבֶת, the hare or rabbit bring up their cud but do not have a split hoof. The חֲזִיר, the pig has a split hoof but does not bring up its cud. (Lev. 11,4-7)

It is amazing that in all of nature no other animal has ever been found that has only one of these features. The Rabbis of the Talmud tell us that only the Ruler of the Universe knows that there is no other animal with only one of these characteristics. Moshe himself could not have known this information on his own. It had to have been transmitted to him only through the Almighty.
This is one of the proofs that the Torah is a Divine revelation.

2013
04/04
CATEGORY
3- Vayikra
Everything
Shemini
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