Tag: Weekly Reading

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.

shiur: parashas Tzav 5781

“And the fire upon the altar shall be kept burning thereby, it shall not go out; and the priest [kohein] shall kindle wood on it every morning.”

– Leviticus 6:5, JPS 1917 Tanach

No other offerings could precede the morning olah, the first of the two tamid offerings, made in the morning and the afternoon; thus, every morning the first order of business in serving H’Shem, for the kohein, included adding wood on the mizbeach, before offering up the olah (Bava Kamma 111a). According to the Talmud, two logs of wood were added to the fire on the mizbeach (outer altar) every morning and evening (Yoma 27b). Yet, prior to this, the remnant of ashes from the remaining parts of the olah offering from the previous night, were first collected, and set aside near the mizbeach (altar). Then, the kohein changed out of his sacred clothes to used garments, in order to bring those ashes outside “to a pure place.” (Leviticus 6:4).

The changing of garments signifies a delineation between the sacred and profrane, inasmuch that the transition from one service to another required different garments. The separating of the ashes, placing them in a pile next to the mizbeach (altar) was one service. Taking the ashes outside to a pure place was another. The second set of garments were bound to be soiled, when bringing the ashes outside to the third camp. This was a designated area, further away from the central location of the mishkan (tabernacle). Each camp, at an increasingly further perimeter around the mishkan had its own level of holiness.

This denotes the overall theme of sacred and mundane found in the Torah, as well as in our own lives. For example, we are called to denote a difference between secular time (the six days of the week), and sacred time (the Sabbath). Also, to bring an awareness of the Shechinah (G-d’s Presence) into our lives, we need to create room for doing so, in both time and space. Primarily, this awareness may be fostered, by settling our minds, and creating a space within ourselves, in order to focus on our connection to H’Shem. This may be done, not only on Shabbat; rather, also on other days of the week by finding a little bit of quiet time for ourselves. To foster that connection to G-d, is called hisbodedus – a type of meditation of the heart. In that manner, we may symbolically keep the fire of our avodah (service) to H’Shem burning on a continual basis.

Ner Tamid – Everlasting Light

B”H

dvar for parashas Tzav 5781

“Fire shall be kept burning upon the altar continually; it shall not go out.”

– Leviticus 6:6, JPS 1917 Tanach

The olah [elevation offering] remained on the mizbeach all night until the morning (Leviticus 6:2). This refers to the daily tamid offering; one lamb was brought as an offering in the morning, and one in the evening. The commandment for eish (fire) to be kept burning upon the mizbeach (altar) all night, was enacted throughout the nightime by the remaining parts of the evening olah. Additionally, two logs of wood were placed on the mizbeach in the morning, and again in the evening. The fire that was kept continually burning upon the mizbeach, reflects the ideal devotion towards H’Shem that we should have on a continual basis. The olah offering of the morning and evening, represent our devotion – day and night. The morning and afternoon services – shachris and mincha – relate to the two daily tamid offerings; whereas the evening service (maariv) has its complement, as pertaining to the remainders of the olah of the second tamid offering that burnt throughout the night.

Yet, the ner tamid (eternal light), represented by the light above the ark in a synagogue, brings us even closer to an understanding of what H’Shem desires of us. In the Zohar, the “everlasting fire,” that is to be kept continually burning on the mizbeach (altar), alludes to the divine light of the soul (Tikkunei Zohar 74a). As expressed elsewhere, “The spirit [neshama] of man is the lamp of the L-RD, searching all the inward parts” (Proverbs 20:27). To connect with H’Shem on a continual basis (deveykus), we need to engage every facet of ourselves – our thought, speech, and behavior – in an effort towards enhancing the light within us. As is demonstrated by the flame of a candle, that flickers upwards, just as our (neshama) soul should reach up towards Shomayim (Heaven). This is denoted in the manner that many Jewish people pray, swaying back and forth while standing in prayer.





Negative Thoughts

B”H

Motzei Shabbos: parashas Vayikra 5781

“If one’s offering [korban] is an elevation offering [olah]” – Leviticus 1:3

The Hebrew word korban, meaning “offering,” is derived from the shoresh (root word) KRV, meaning “to draw near.” Thus it is implied that an offering serves “to bring us closer to G-d as well as to elevate us” (R’ Hirsch). The olah (elevation offering) has the potential to raise the spiritual level of the person who brings that offering. R’ Hirsch further comments that the offering’s name reflects its purpose, which is to raise its owner from the status of a sinner and bring him to a state of spiritual elevation. Additionally, the olah is brought by someone who seeks to repent of sinful thoughts that have not actually been enacted.  The olah offering  may serve as an atonement for those negative thoughts, that seem to involuntary present themselves at times in a person’s mind. This would include the imagination; especially, if one permits the imagination to entertain these negative thoughts.

It is interesting to note that the righteous Iyov (Job; Ezekiel 14:20, Job 1:1), “would rise early in the morning, and offer burnt offerings [pl., olot, from olah]” for his children, because he said to himself, “it may be that my sons have sinned, and cursed G-d in their hearts” (Job 1:5, Tanach). Iyov made olah offerings for his children, on a continual basis, always after the days of their feasting (see Job 1:4-5). How much more so, should we in our own lives ask forgiveness of G-d for the sinful thoughts in our hearts.