Tag: Torah

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.

drash: parashas Shemini 5781

“And Moses and Aaron went into the tent of meeting, and came out, and blessed the people; and the glory of the L-RD appeared unto all the people.  And there came forth fire from the L-RD.”

– Leviticus 9:23, JPS 1917 Tanach

On the eighth day of the inauguration for the mishkan (tabernacle), the “fire from the L-RD” consumed the offering. The offerings of that day included a calf as a sin-offering, of which commentary mentions atoned for Aaron’s role in the making of the golden calf.  Also, a goat as a sin-offering to atone for the people. Additionally, an olah, and the people’s shelamin – peace offering – as well as the daily morning Tamid offering.

The people had grown expectant, to the point of concern, over the previous seven days, in which Moses daily performed the inauguration service on his own. On the eighth day, corresponding to the first of Nissan, one year after leaving Egypt everything was in place; yet, still there was no fire from Shomayim (Heaven).

It was at this point, that “Moses and Aaron went into the tent of meeting.” One commentary explains, that when Aaron perceived that the offerings had been made, yet, the heavenly fire had not descended, he thought that H’Shem was angry with him.  Therefore, he and Moses entered the Tabernacle to pray; and, when they walked out, the fire descended. 

This impressive event, whereby, the “glory of the L-RD appeared,” and, the fire descended, elicited the people’s response to prostrate themselves on the ground – two million people in the desert, worshipping H’Shem, in this manner, expressing their “awe and gratitude.”

Baruch H’Shem (Praise G-d). Shabbat shalom.

shiur Shemini 5781 – Serving with Reverence

B”H

shiur for parashas Shemini 5781

“This is it that H’Shem spoke, saying: Through them that are nigh unto Me I will be sanctified, and before all the people I will be glorified.”

– Leviticus 10:3, JPS 1917 Tanach

According to chazal, Nadav and Avihu are portrayed as righteous individuals who overstepped the boundaries in place for them as kohanim; as they tried to draw closer to H’Shem, in an unauthorized manner, they were consumed by “fire from before H’Shem” (Leviticus 10:2, JPS). According to the Talmud, Aaron’s two sons died, only for the sake of sanctifying H’Shem’s name (Zevachim 115b). Within the same Talmudic passage, another view expresses their deaths in a more nuanced way, specifically, alluding to their transgression, by making the point that they had previously been cautioned against drawing too close to H’Shem.

Rashi comments that through the execution of judgment upon righteous individuals, yiras H’Shem (fear of G-d) is brought upon the people. This is an important principle; with respect to Nadav and Avihu, their deaths caused the people to witness how precarious serving G-d may be, if a righteous person is not careful in respect to his avodah (service towards H’Shem). The deaths of Nadav and Avihu show, by way of an example with a deadly consequence, that H’Shem needs to be approached with great reverence, awe, and respect.

A harsher condemnation of Nadav and Avihu may be rendered by a perspective that is even more critical of their transgression. They brought “alien fire” from a source other than the fire on the mizbeach. The fire on the mizbeach had its origin from Shomayim (Leviticus 9:24); according to Sifre, fire descended in the shape of a pillar between heaven and earth. Yet, Nadav and Avihu flouted the implicit directive, to draw fire from the outer mizbeach for all of the offerings (the original fire from H’Shem).

What could have motivated Nadav and Avihu to take alien fire for their incense offering, instead of the fire that H’Shem had provided? One view critiques them as desiring to usurp the authority of Moshe and Aaron. Furthermore, because the authority of Moshe and Aaron was given to them from H’Shem, then flouting that authority would be akin to disregarding the authority of H’Shem. Therefore, it could be inferred that their taking of alien fire constitutes a betrayal of their motives to disregard the sovereignty of H’Shem.

Consider that towards the end of the first Temple period, the people were admonished, “they have forsaken Me, the fountain of living waters, and hewed them out cisterns for themselves, broken cisterns, that can hold no water” (Jeremiah 2:13, JPS). The people had sought out other gods – alien gods – to worship, according to their own intentions; they had forsaken H’Shem.

Today, when we approach H’Shem in prayer, our avodah (service), equal to prayer of the heart, should be performed in reverence. Serving H’Shem, through the observance of the mitzvot, as well as through prayer, may also require a rigorous examination of conscience, for the sake of bringing to light ulterior motives, faults, and character defects. Who shall ascend into the mountain of H’Shem? And who shall stand in His holy place? He that hath clean hands and a pure heart [lev tahor]; who hath not taken My name in vain, and hath not sworn deceitfully” (Psalm 24:4, JPS 1917 Tanach).

dvar Shemini 5781 – Inner Shame

B”H

dvar for parashas Shemini 5781

“And Moses and Aaron went into the tent of meeting, and came out, and blessed the people; and the glory of the L-RD appeared unto all the people.  And there came forth fire from the L-RD.”

– Leviticus 9:23, JPS 1917 Tanach

“The fire came down like a pillar from heaven to earth.” – Sifra

The people had grown expectant, to the point of concern, over the previous seven days, in which Moses daily performed the inauguration service on his own. On the eighth day, corresponding to the first of Nissan, one year after leaving Egypt, everything was in place; yet, still there was no fire from Shomayim (Heaven).

The offerings of that day included a calf as a sin-offering, of which commentary mentions atoned for Aaron’s role in the making of the golden calf.  Also, a goat as a sin-offering to atone for the people. Additionally, an olah, and the people’s shelamin – peace offering – as well as the daily morning Tamid offering.

It was at this point, that “Moses and Aaron went into the tent of meeting.” According commentary, one possible explanation, offered by Rashi, who refers to Sifre, is that when Aaron perceived that the offerings had been made, yet, the heavenly fire had not descended, he thought that H’Shem was still angry with him, because of his role in the sin of the golden calf. He pleaded to Moshe, in the midst of his “inner shame,” whereupon they both entered the sanctuary to pray.

Even upon beginning his role as Kohein Gadol (High Priest) upon making the first offerings, Aaron recalled his sin, and through his prayers, may have sought further atonement for his transgression. Surely, this must have been a humbling experience for him; elsewhere, commentary explains that even though he felt ashamed, this was precisely why he had been chosen, because he remained humble, as a result of recalling his sin. The principle is encapsulated in the pasuk (verse), “my sin is ever before me” (Psalm 51:5). If we keep our past sins in mind, this will help us to keep our ego in check.

Pesach: Seventh Day 5781

“And the L-RD said unto Moses: ‘Wherefore criest thou unto Me? Speak unto the children of Israel, that they go forward.'” – Exodus 14:15, JPS 1917 Tanach

The seventh day of Pesach, Nissan 21 corresponds to the day on the Hebrew calendar when the Sea parted: The Children of Israel hesitated. Moshe cried out to G-d. H’Shem told him to “Speak to the Children of Israel, that they go forward.” Having already prayed for deliverance, the time was at hand; there was no further need for prayer, despite the imminent threat of the Egyptian army, poised opposite the encampment of B’nei Yisrael at the Sea of Reeds.

An east wind from H’Shem caused the sea to part, and dried the floor of the sea for the safe passage of the Children Israel. Of this miracle, Melchita notes, as commentary to the Children of Israels words in the song of Moshe, “this is my G-d, and I will exalt Him” (Exodus 15:2), that even the lowliest handmaid saw in terms of HShem’s revelation through the forces of nature, what the prophets, later in Jewish history did not see.

Additionally, the level of kedushah (holiness) that they received after crossing through the Sea, and the sublime experience at Sinai, when H’Shem revealed Himself to them, brought them to a level, where as a cleansed vessel, the Shechinah could dwell within them. The sea served as a mikveh (receptacle); and, tevillah (immersion) in the waters of the sea signified the beginning of a new start, a renewal of mind, body, and spirit; in essence, a rebirth, through purification in a mikveh, and the indwelling of the Shechinah, as mentioned in Exodus Rabbah 23:12.