Tag: parashas

drash: parashas Emor 5781 – the Holy Days

“And the L-RD spoke unto Moses, saying: Speak unto the children of Israel, and say unto them: The appointed seasons of the L-RD, which ye shall proclaim to be holy convocations, even these are My appointed seasons.”

– Leviticus 23:1-2, JPS 1917 Tanach


Torah explains the imperative to observe “the fourteenth day of the first month,” when the Pesach offering was made (Leviticus 23:5). Also, the Torah prescribes a seven-day observance, beginning on the fifteenth of Nissan, when we refrain from eating chometz. This is “the Feast of Unleavened Bread” (Leviticus 23:6). Next, “When ye are come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring the sheaf of the first-fruits of your harvest” (Leviticus 23:10, JPS 1917 Tanach). This was brought to the kohein [priest], on the day after the first rest day of Pesach. The offering is referred to in Torah as the waving of the Omer; it was only enacted after B’nei Yisrael entered the Promised Land.

Then, the Torah mentions, “even unto the morrow after the seventh week shall ye number fifty days; and ye shall present a new meal-offering unto the L-RD” (Leviticus 23:16, JPS). That is, fifty days were counted from the second day of Passover, onward until on the fiftieth day, the first wheat offering of the harvest was brought “unto the L-RD.” (The offering that was made prior to this – the Omer – on the second day of Passover, was the first of the barley harvest). Today, we refer to the fiftieth day after Passover as Shavuot (Weeks), in commemoration of Matan Torah (the giving of the Torah).

In Autumn, we celebrate Rosh HaShannah, the Jewish New Year, and Yom Kippur, the Day of Atonement. Sukkot, which follows Yom Kippur, is considered a Festival, like Passover, and Shavuot; so, it is the third of the Festivals: “Ye shall dwell in booths seven days” (Leviticus 23:42, JPS). We build Sukkot (Booths) to commemorate the protection we received from the Clouds of Glory, while dwelling in booths, during our forty-day sojourn in the desert. On the eighth day, we celebrate Shemini Atzeret, symbolizing Olam Haba (the World-to-Come).

shiur: parashas Emor 5781

“I will be sanctified among the children of Israel.”

– Leviticus 22:32, JPS 1917 Tanach

Selfless behavior could be defined as being in tandem with the theme of mesiras nefesh – self-sacrifice. By way of explanation, mesiras nefesh may be viewed as an ongoing act, in the sense of subduing the yetzer hara (evil inclination), for the sake of sanctifying H’Shem’s name. The resultant reward is that we ourselves become sanctified, every time that we do not give in to our own character weaknesses. This is a challenge that appears in many circumstances on a daily basis; therefore, it is best to be on guard against temptation, by strengthening ourselves through constant vigilance.

To be selfless, in respect to mesiras nefesh on the level of morality, is to actively engage in diminishing our own will in favor of the ratzon (will) of the L-RD. When we negate ourselves, we renew ourselves for the sake of H’Shem who sanctifies us. This is a two way street of reciprocity; in other words, like two sides of the same coin. Whereof we are sanctified by H’Shem, through our own efforts to become holy; when we separate ourselves from unholiness, we are blessed with an equal measure of kedushah from the L-RD. By serving H’Shem, we bring kavod (glory) to Him.

“You are my servant, O Israel, in whom I will be glorified.”

– Isaiah 49:3

dvar: parashas Emor 5781

“You shall not profane My holy name, that I may be sanctified in the midst of the Israelite people – I the L-RD who sanctify you.”

– Leviticus 22:32, sefaria.org

In struggling against the yetzer harah (evil inclination) we confront the part of ourselves that is inclined towards what Freud would call our instinctual drives. His theory, in regard to the id, ego, and superego, explains that without putting a reign on the Id, man would be subject to these drives, to the extent of not being able to function within the limits of societal norms.

Man, himself, is composed of two natures, the godly soul and the animal soul. Freud’s Id represents, to some degree, the instincts of the animal soul; moreover, the ego’s role, from his point of view, is to place the Id in check, according to what he called the Reality Principle. This is done by applying the standards of the superego, an amalgamation of moral values instilled in us through family upbringing and collective societal norms.

Inasmuch that Judaism teaches the significance of following the inclinations of the godly soul, as opposed to that of the animal soul, the standards are raised – Torah calls us to a higher standard. Especially, consider that the values of Austrian society that dominated Freud’s time and place at the time of his psychoanalytic practice (Vienna, from1886 to 1938) are not held in esteem by the majority of the world today. Rather, modernity is influenced, to a lesser or greater degree by norms that would be considered substandard, when compared to those that Freud was familiar with. This decline epitomizes the lack of a substantial claim to consistent values, over the years, within society.  

Yet, the L-RD’s ways, given to us through the Torah do not change. “His ways are higher than our ways; His thoughts are higher than our thoughts” (Isaiah 55:8). We are expected to be righteous to the extent of subduing the inclinations of the “yetzer hara,” akin to the “animal soul,” by way of self-denial. In doing so, we make ourselves an offering, by denying ourselves for the sake of following a higher path, than the one that our animal soul would follow, were we to let it lead (G-d forbid). Shall a donkey lead the rider? Nay, a donkey (chomer) represents the body, which must be guided by the soul. In this manner shall the L-RD’s name be sanctified amongst us: “That I may be sanctified in the midst of the Israelite people – I the L-RD who sanctify you” (Leviticus 22:32, sefaria.org). Through H’Shem’s help, we will be sanctified.

weekly Torah: parashas Acharei-Kedoshim 5781

At the beginning of parashas Acharei, the Torah briefly mentions the deaths of two of Aaron’s sons, Adav and Navihu, whose lives were taken by the L-RD, when they approached near to Him (Leviticus 16:1).  Immediately afterwards, the H’Shem commands, in regard to Aaron, “that he not come at all times into the the holy place within the veil, before the ark-cover which is upon the ark; that he die not; for I appear in the cloud upon the ark-cover” (Leviticus 16:2, JPS 1917 Tanach).

The juxtaposition of this admonition along side the mentioning of the deaths of Nadav and Avihu hints to one reason why they were consumed by fire: H’Shem’s warning to Aaron, not to enter at all times, implies that Nadav and Avihu made an unbidden entry into the Holy of Holies, for which their lives were taken. For, “The L-RD thy G-d is a devouring fire” (Deuteronomy 4:24, JPS 1917 Tanach).

Next, the Torah begins to relate the various details of the Yom Kippur service: “Aaron shall come into the holy place” (Leviticus 16:3).  Only the Kohein Gadol could enter the Kadosh Kadoshim (Holy of Holies), and only on one day of the year, the Day of Atonement. The Sages ask, why are the deaths of Nadav and Avihu are juxtaposed with the Yom Kippur service: In like manner that the Yom Kippur brings atonement, so does the death of the righteous also bring atonement” (Yerushalmi Yoma 1:1). Even though Nadav and Avihu were consumed, the Torah credits them as righteous (Leviticus 10:3), because of their intentions to draw close to H’Shem. So, the juxtaposition of their deaths with the Yom Kippur service points toward the understanding that the death of the righteous atones for sin.

The nature of atonement may be better understood in light of the following commentary: “For the life [nefesh, soul] of the flesh [basar, body] is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life” (Leviticus 17:11, JPS 1917 Tanach). Rashi comments on ci nefesh habasar, “for the life of the flesh” of every creature, “not only of animals brought as sacrifices, is dependent on its blood (badam hiy), and it is for this reason that I have placed it [on the altar] to make expiation for the life of man: Let life come and expiate for life” (Rashi, commentary on Leviticus 17:11, sefaria.org).

Torah shiur: Acharei-Kedoshim 5781

“Everything is in the hands of heaven except the fear of heaven.”

– Talmud, Tractate Berakhot 33b

The Sages teach that both love and fear are necessary in our avodah our service to H’Shem. What is our avodah? Prayer from the heart. Chasidism teaches that prayer only ascends to the L-RD on two wings – love and fear.  Nadav and Avihu may have over-exemplified the “love component” in their service (avodah) to H’Shem. They sought to draw near to the L-RD; yet, they did so in a way that was disrespectful to Him. Although they had good intentions, they did not exhibit the necessary component of fear of the L-RD, inasmuch as they disregarded the fact that they had not been commanded to perform this particular incense service. They did not have permission from the L-RD to approach the Mishkan (Sanctuary). 

Immediately following their deaths, Aaron receives an admonition: “Drink no wine nor strong drink, thou, nor thy sons with thee, when ye go into the tent of meeting that ye die not; it shall be a statute forever throughout your generations. And that ye may put difference between the holy and the common, and between the clean and the unclean” (Leviticus 10:9-10, JPS 1917 Tanach). This implies that one of the reasons Nadav and Avihu were consumed by the fire of the L-RD was because they were intoxicated, when they brought their incense offering.

“And the L-RD spoke unto Moses, after the death of the two sons of Aaron, when they drew near before the L-RD, and died; and the L-RD said unto Moses: ‘Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil, before the ark-cover which is upon the ark; that he die not; for I appear in the cloud upon the ark-cover’” (Leviticus 16:1-2, JPS 1917 Tanach). Here the Torah infers another reason for the deaths of Nadav and Avihu.

Whereas the Torah previously records that that they approached the Mishkan (Sanctuary). Here the Torah infers that they approached the L-RD’s presence that would appear between the two golden cherubim on the kapores (Ark cover). When Aaron is admonished in this passage, not to enter the Kadosh Kadoshim at all times (only once-a-year on Yom Kippur) this implies that Nadav and Avihu entered the Kadosh Kadoshim behind the paroches, the curtain that separated the inner sanctuary where the ark of the covenant was kept, from the rest of the Mishkan.

“Sanctify yourselves therefore, and be ye holy; for I am the L-RD your G-d.”

– Leviticus 20:7, JPS 1917 Tanach

divrei Torah: Acharei-Kedoshim 5781

“Ye shall be holy, for I the L-RD your G-d am holy.”

– Leviticus 19:2, JPS 1917 Tanach

We are created b’tzelem Elokim – in the image of G-d – as is written, “And G-d created man in His own image, in the image of G-d created He him; male and female created He them” (Genesis 1:27, JPS). We are to imitate G-d, in a sincere effort to live up to that image. In specific, we should focus our efforts an attempt to approach His level of holiness, even if this may not be within our own power to do so. A steady walk on the path of righteousness, will at least bring us closer to that ideal.

Additonally, in terms of approaching G-d’s presence in prayer, we must remain humble. Consider, Nadav and Abihu, who raised themselves up above their status as kohanim, sons of Aaron (Leviticus 10:1-2). They did not recognize the boundaries placed before themselves and H’Shem. They approached H’Shem in a manner that was less than respectful, in order to perform an unbidden incense service. The Torah infers that they approached H’Shem’s presence that appears between the two golden cherubim on the kapores – the cover of the Ark.

When Aaron is admonished in this passage, not to enter the Kadosh Kadoshim at all times (only once-a-year on Yom Kippur) this implies that Nadav and Avihu entered the Kadosh Kadoshim, behind the paroches, the veil or curtain that separated the inner sanctuary where the ark of the covenant was kept, from the rest of the Mishkan.Therefore, they served as a negative example, neglecting to maintain a high level of respect, awe, and reverence towards H’Shem.

H’Shem tells Moshe, “Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the L-RD your G-d am holy” (Leviticus 19:2, JPS). A question may be asked, relevant to the theme of kedushah (holiness), how are we able to even approach the level of G-d’s holiness? The example of Nadav and Avihu show that this is risky. Again, this is an ideal standard, that we are to simply set as our goal. Yet, its attainment is by no means simple, nor even possible without H’Shem at the helm of our ship, guiding our way upon the ocean of life.

motzei Shabbos: parasha Tazria-Metzora 5781

 “Tell the children of Israel, ‘if a woman conceives and gives birth to a boy.’”

– Leviticus 12:2

A literal rendering of the verse would be “a woman will conceive, and she gave birth to a male child.” Notice the switch in the verb tense from future to past tense. Ohr HaChayim explains that this is meant to draw our attention to the verse. For, it is a general principle, in regard to Torah study, that such a striking use of verb tenses implies a meaning, beyond the literal rendering of the verse. He notes, that there are various reasons given; yet, one implication concerning this passage is in regard to Moshiach (Messiah):

The use of the past tense, infers reference to an event sure to occur, as if it already happened. Moreover, when H’Shem says, “speak to the Children of Israel,” this is referring to B’nei Yisrael from whom Moshiach will be born; i.e., in plain language, the woman who will conceive is Israel from whom Moshiach will be born. “I will raise them up a prophet from among their brethren, like unto thee [Moses]; and I will put My words in his mouth, and he shall speak unto them all that I shall command him” (Deuteronomy 18:18, JPS 1917 Tanach).

weekly Torah: parashas Tazria-Metzora 5781

“And the L-RD spoke unto Moses and unto Aaron, saying: When a man shall have in the skin of his flesh a rising, or a scab, or a bright spot, and it become in the skin of his flesh the plague of leprosy [tzara’ath], then he shall be brought unto Aaron the [Kohein] priest, or unto one of his sons the [kohanim] priests.”  

– Leviticus 13:1-2, JPS 1917 Tanach

The so-called “plague of leprosy,” as mentioned in the Tanach, is not exactly the leprosy of more modern times.  Rather, it is a category of various skin diseases that needed to be determined by the Kohein: for only the Kohein has the authority to make the pronouncement.  “And the [kohein] priest shall look on him, and pronounce him unclean” (Leviticus 13:3, JPS). 

The leprosy of biblical times was the result of spiritual malaise, most commonly said to be the result of lashon harah (literally, evil tongue, otherwise known as a specific type of gossip).  The Hebrew word, metzorah is a contraction of two words: motzi ra, that refer to a person one spreads slander (Arachin 15b).  The very visible physical malaise is meant to show the person that he needs to correct his ways.  In other words, the outward sign is meant to compel him to do teshuvah (repentance).

Sin may be manifest in our lives, living below the surface of our awareness.  For this reason, one must make an attempt to examine one’s life.  There are visible signs, at times, that we need to understand as wake-up calls. Also, when the children O Israel entered the land, sometimes they found mold in the walls, so they would have to dig out the mold. While on the one hand, the nega (plague) in the form of mold should serve for them to search their conscience, on the other hand, they often found hidden treasures in the walls, hidden by the previous occupants, the Caananites, who hoped to return. There is always a reward for rectifying our faults.

Shiur parashas Tazria-Metzorah 5781

 “Speak unto the children of Israel, saying: If a woman be delivered, and bear a man child.”

– Leviticus 12:1, JPS 1917 Tanach

The miracle of life is addressed within the framework of sanctification. Both the mother and the child are taken into consideration, in terms of their purificaion. The mother as well as child are given a means to commemorate the birth. When a male is born, the mother’s temporary state of impurity is for seven days, permitting her to be present on the eighth day for her son’s circumcision.

The parashas continues with the laws, in regard to tzarras, a skin affliction, often mistranslated as leprosy. The metzora (person who contracts tzarras) is diagnosed and quarantined. Because the metzora has contracted tzarras as a result of lashon hara (literally, evil speech), being isolated outside of the camp provides time for reflection upon the harm done to the recipient of his gossip. H’Shem willing, he will be moved towards teshuvah (repentance). He is at first excided from society, and returns after realizing the negative impact of his speech.

The concept may also be understood within the framework of the sanctity required to approach H’Shem. Since H’Shem’s presence dwells within the mishkan (tabernacle) at the center of the camp, the metzora is separated by way of not being permitted to be in the vicinity of the mishkan. Thus the sanctity of the camp is preserved; and, the metzora is given the opportunity to do teshuvah (repentance), turning his heart back to Elokim (G-d), before being given permission to re-enter the community. Thus, he may also partake of the communal life of prayer and worship again.

dvar parashas Tazria-Metzorah 5781

“For whom the L-RD loveth He correcteth.”

– Proverbs 3:12, JPS 1917 Tanach

In parashas Tazria, certain types of negaim (plagues) are mentioned, that in and of themselves, are primarily meant to be a warning, for the sake of correction, to the one whose house, clothes or body are stricken with what in Hebrew is called tzaras, often mistranslated as “leprosy.” Chazal relates that tzaras, especially of the body, is related to the sin of slander, as well as other transgressions.

If H’Shem would like to call attention to a person’s sins, reminding him of the need to seek after a penitent heart, He begins with a sign, furthest removed from the person, yet, clearly something that should get his attention – mold in the walls of a house. If the person does not take it to heart as a cautionary statement, that would compel the individual to do teshuvah (repentance), then H’Shem will permit the clothing to be contaminated. And, if this does not move the person towards a sincere repentance, accompanied by a change of behavior, the person will become afflicted with a disease similar to what today is called “leprosy.”

The order of the early warning system, so to speak, proceeds from the house to the clothes to the person. H’Shem instills a measure of kindness in his guidance of the wayward soul, to bring that person into a right relationship with his own mind, body, and spirit, according to the values that H’Shem has made clear to us through Torah, as well as our own conscience, that should become finely tuned, over time, to discern between right and wrong, good and evil.

However, when we are not walking along the derech (path) of righteousness, H’Shem will give us a wake up call, even through chastisement in order to bring us back to Him. As the proverb makes clear, “for whom the L-RD loveth, He correcteth.” It is because of H’Shem’s love for us, that He will chastise us, perhaps, not through negaim (plagues); yet, by way of some means that would compel us to reflect on our character, behavior and speech. Even so, the current pandemic may be a wake up call for humanity; providing the perfect opportunity for prayer, reflection and teshuvah (repentance).

Shabbat shalom.