“go and curse for me this people” (23; 6)
We must ask the question, why was Balak so anxious to bring Bilaam to him to curse the Israelites? He send messengers two or three times, and offered money and got angry. Why didn’t Balak simply ask Bilaam to curse the Israelites from where he was? We find many curses and cursers who were able to do damage without seeing the object of the curse. For example, when the Israelites came into Israel they gave the curses and blessings on the two mountains of Bracha and Eival [despite the fact that the people they were cursing – those who don’t keep the mitzvot – were not present]. Similarly, in Kohelet it states “even in your tears don’t curse a king and even in your private room don’t curse a rich person” (10; 2). This clearly refers to a curse not in the presence of the object of the curse.
Perhaps we can answer based on the Talmud (Brachot 7a) which explains the verse in Tehillim (7; 12) “G-d is angry every day”. How long is His anger? A ‘moment’. And a ‘moment’ lasts for 1/8888th of an hour. Bilaam was the only person who knew when this time was.
Tosefot asks, what could Bilaam have said in that fraction of a second that would have any effect? They answer that he would have enough time to say the word(s) ‘destroy them’ (‘kalem’). More than this and he would have run out of time.
Therefore we can understand why Balak had to bring Bilaam to the place where the Israelites were encamped, so that he could point to them and say ‘destroy them’. This could only be said when he could see them because otherwise there would be no ‘them’ for the curse to fall on.
We find a similar concept when praying for a sick person. The Halacha is that if one is praying in the presence of the patient there is no need to mention his or her name, only the request. We find the source for this with Moshe’s prayer for Miriam (which was in her presence) when he only said “G-d, please heal her”, without saying her name. In contrast, when Ya’akov prayed that G-d should save him from his brother (and was not yet in his presence) he said “save me please, from my brother, from Esav”.
However Tosefot also gives another answer to his question in Brachot. He says that if Bilaam could begin the curse in that moment, it would remain effective even while he finished saying the words of his curse. According to this answer we are back to our original question of why Balak was so desperate to bring Bilaam to him.
Perhaps we can answer based on the Mishna in Pirkei Avot (5; 19) that Bilaam was known for his evil eye (and as explained in more detail in the Zohar)s. His power was in his eye, and anywhere that he ‘put his eye’ was damaged. Therefore he had to come to a place where he could see the camp of the Israelites in order to put his evil eye on them.
Sunday, June 24, 2007
Saturday, June 23, 2007
Parshas Balak (Rabbi Sedley)
Bilam is presented to us as a total contradiction. He is described in the Torah as "Knowing the mind of G-d", and we are told in the Midrash (Bamidbar Rabba 14; 20) that his level of prophecy surpassed even that of Moshe. Yet his personal habits and character traits were the most despicable that we can imagine. The Mishna (Ethics of the Fathers 5; 19) states: "anyone who has the following traits is amongst the students of Bilam, an evil eye, a haughty mind and a proud spirit." Furthermore, the Talmud (Avoda Zara 4b) derives from the donkey's conversation with Bilam that he used to have sexual relations with it. How could someone simultaneously be on such a high level, and still remain such a base human being?
Rashi comments (22; 5): If you will ask, why did G-d rest His holy spirit on such a wicked non-Jew? In order that the nations of the world should not be able to claim, 'If we would have had prophets we would have repented our wicked ways. Therefore G-d gave them prophets who led them to perform even worse sins'.
Essentially Rashi is saying that Bilam did not deserve to become a prophet solely through his own merit. G-d spoke with him because he was a representative of the nations, not because he was worthy of it. This is why when G-d spoke to Bilam the Torah uses the word "Vayikar", "He happened upon", rather than the way G-d spoke to Moshe "Vayikra", "He called". This shows G-d's 'displeasure' at having to speak to Bilam. Nevertheless, how could someone on such a high level, after having spoken to G-d, remain with such low moral conduct?
A similar question can be asked about the experience that the Children of Israel had when they crossed the Reed Sea. The Mechilta (15; 2) says that even a maid servant saw more (experienced a higher level of prophecy) at the sea than the prophet Yechezkel saw (in his vision of G-d's Holy Chariot). Yet the Jews who crossed the sea remained who they were, whereas Yechezkel merited to be one of the 48 prophets of Israel. How could the Children of Israel remain on the same spiritual level that they had been on, despite witnessing this prophetic experience?
Rav Chaim Shmuelevitz writes that this is a fundamental of mussar (ethics and character building). If a person does not internalise what they experience through their own hard work at self perfection, they will not change who they really are. Knowledge which remains purely intellectual will ultimately have no effect on the way that a person acts. Because Bilam received his prophecy as a gift without having to work for it, and because having received that gift he made no effort to elevate himself to a spiritual level where he would be worthy of prophecy, it had no effect on his personal lifestyle. Bilam saw no contradiction in behaving in a way that was not in keeping with his status as prophet to the nations. Similarly the Children of Israel were not affected by the prophecy they perceived because they were as yet unable to attain for themselves the level where they could deserve prophecy. Only after seven weeks, when they stood at Mount Sinai, were they able to hear G-d speak and internalise that experience. Because they strove to perfect themselves during the Omer period, en route from Egypt to Sinai, that prophecy did change the national consciousness.
Rashi comments (22; 5): If you will ask, why did G-d rest His holy spirit on such a wicked non-Jew? In order that the nations of the world should not be able to claim, 'If we would have had prophets we would have repented our wicked ways. Therefore G-d gave them prophets who led them to perform even worse sins'.
Essentially Rashi is saying that Bilam did not deserve to become a prophet solely through his own merit. G-d spoke with him because he was a representative of the nations, not because he was worthy of it. This is why when G-d spoke to Bilam the Torah uses the word "Vayikar", "He happened upon", rather than the way G-d spoke to Moshe "Vayikra", "He called". This shows G-d's 'displeasure' at having to speak to Bilam. Nevertheless, how could someone on such a high level, after having spoken to G-d, remain with such low moral conduct?
A similar question can be asked about the experience that the Children of Israel had when they crossed the Reed Sea. The Mechilta (15; 2) says that even a maid servant saw more (experienced a higher level of prophecy) at the sea than the prophet Yechezkel saw (in his vision of G-d's Holy Chariot). Yet the Jews who crossed the sea remained who they were, whereas Yechezkel merited to be one of the 48 prophets of Israel. How could the Children of Israel remain on the same spiritual level that they had been on, despite witnessing this prophetic experience?
Rav Chaim Shmuelevitz writes that this is a fundamental of mussar (ethics and character building). If a person does not internalise what they experience through their own hard work at self perfection, they will not change who they really are. Knowledge which remains purely intellectual will ultimately have no effect on the way that a person acts. Because Bilam received his prophecy as a gift without having to work for it, and because having received that gift he made no effort to elevate himself to a spiritual level where he would be worthy of prophecy, it had no effect on his personal lifestyle. Bilam saw no contradiction in behaving in a way that was not in keeping with his status as prophet to the nations. Similarly the Children of Israel were not affected by the prophecy they perceived because they were as yet unable to attain for themselves the level where they could deserve prophecy. Only after seven weeks, when they stood at Mount Sinai, were they able to hear G-d speak and internalise that experience. Because they strove to perfect themselves during the Omer period, en route from Egypt to Sinai, that prophecy did change the national consciousness.
Balak Summary
Balak, the king of Moav, is terrified after witnessing the Israelites destroy Sichon and Og (the powerful giants who were neighbouring kings). He and the Midianites, send officers to Bilam, the greatest non-Jewish prophet, asking him to curse the Jewish nation for them. Bilam tells the messengers to spend the night. During the night G-d appears to Bilam and forbids him from going with the men. Following this, Balak sends a second, more distinguished party to persuade Bilam. This time G-d gives Bilam permission to go but warns him that he will only be able to speak the words that G-d tells him. When Bilam sets out the next morning on his donkey G-d is angered that he thinks he will be able to defy G-d's word. He sends an angel, which Bilam does not see. His donkey can see the angel however, and veers off the path three times to avoid it. Each time Bilam beats his donkey to force it back onto the path. Finally G-d gives the donkey the power of speech. It turns to Bilam and complains about being beaten. Then G-d lets Bilam see the angel, standing with his sword drawn. Bilam repents, and G-d again tells him that he may only say the words that G-d gives him to speak.
Bilam arrives, and Balak gives him a royal welcome. Bilam and Balak ascend a mountain which overlooks the Israelite camp. Bilam instructs Balak to build seven altars for him, and to prepare seven bulls and seven rams. G-d appears to Bilam and places words in his mouth. Bilam returns to Balak, but instead of cursing the Jews, he blesses them and declaims their praises. Balak is furious, and takes Bilam to another vantage point, where he again offers seven bulls and seven rams on seven altars. Once more G-d puts a prophecy in Bilam's mouth, and he blesses Israel. Balak takes Bilam to one final summit overlooking a wasteland, and again they build seven altars. This time Bilam understands that G-d wants him to bless Israel, and he does so. Balak is furious with Bilam and tells him to flee. Bilam continues to prophesy about the other nations of the world. Then Bilam returns to his home, and Balak also goes on his way.
In Shittim some of the Jews begin to commit harlotry with the daughters of Moav (Moab). This eventually leads to them committing idolatry with the Moavite god Baal-Pe'or. G-d sends a plague upon the nation as punishment and commands Moshe to put all the idolaters to death. Zimri the head of the tribe of Shimon commits harlotry with Cozbi, a Midianite princess, in front of the entire nation. Pinchas, Aharon's grandson, runs up, chases them into the tent and pierces them both with a spear, killing them. This ends the plague in which altogether 24,000 people die.
Bilam arrives, and Balak gives him a royal welcome. Bilam and Balak ascend a mountain which overlooks the Israelite camp. Bilam instructs Balak to build seven altars for him, and to prepare seven bulls and seven rams. G-d appears to Bilam and places words in his mouth. Bilam returns to Balak, but instead of cursing the Jews, he blesses them and declaims their praises. Balak is furious, and takes Bilam to another vantage point, where he again offers seven bulls and seven rams on seven altars. Once more G-d puts a prophecy in Bilam's mouth, and he blesses Israel. Balak takes Bilam to one final summit overlooking a wasteland, and again they build seven altars. This time Bilam understands that G-d wants him to bless Israel, and he does so. Balak is furious with Bilam and tells him to flee. Bilam continues to prophesy about the other nations of the world. Then Bilam returns to his home, and Balak also goes on his way.
In Shittim some of the Jews begin to commit harlotry with the daughters of Moav (Moab). This eventually leads to them committing idolatry with the Moavite god Baal-Pe'or. G-d sends a plague upon the nation as punishment and commands Moshe to put all the idolaters to death. Zimri the head of the tribe of Shimon commits harlotry with Cozbi, a Midianite princess, in front of the entire nation. Pinchas, Aharon's grandson, runs up, chases them into the tent and pierces them both with a spear, killing them. This ends the plague in which altogether 24,000 people die.
Wednesday, June 20, 2007
Tosefet Bracha - Chukat
“You should take for yourself a red heifer…” (19; 2)
It is not exactly clear what the word(s) ‘for yourself’ mean. In Parshat Tetzaveh where it states “You shall take olive oil for yourself” the Sages explain what it means. Here there is no explanation.
I found in the Yalkut here the following drasha:
G-d said to Moshe, ‘to you I will reveal the reason of the red heifer but for everyone else it will be a statute.
In other words, [G-d told Moshe] not to reveal the reason for the red heifer to anyone else so that is should remain a statute without explanation. This itself requires explanation, why should G-d be strict not to reveal the reason? There must be a reason for this.
Perhaps we can explain based on the Talmud (Brachot 9b) on the verse in parshat Shemot, “G-d said to Moshe ‘I will be that I will be’. G-d said to Moshe, ‘go and tell Israel that just as I was with them in the past during this slavery, so I will be with them in the future exiles’.” Moshe said back, ‘Master of the Universe, one suffering at a time is enough for them (in other words, why tell them now about future exiles to cause them pain?). G-d agreed with him, and said to Moshe that he should just tell them that ‘I will be’ sent me to you, and not ‘I will be as I will be’. He didn’t want to tell them about the future exiles, as we have explained.
The Yalkut here says that the red heifer hints at all the future exiles coming in later times. The word ‘heifer’ hints at Egypt, which is called “a beautiful calf” (Yeremiyahu 46; 20). ‘Red’ refers to Bavel, as the verse states “it is the head of gold, and the gold was red” (referring to Bavel). ‘Pure’ refers to Madai, because the kings of Madai were pure, who didn’t have their own idols to worship, apart from those they inherited from their ancestors. ‘That has no blemish’ refers to Greece. Alexander of Macedonia blessed G-d with his whole being. ‘That has never had a yoke on it’ refers to Nevuchadnezzar who didn’t accept the yoke of Heave and said “Who challenges me from the Heavens” (Tehillim 73; 25).
Therefore, based on Moshe’s claim that we brought earlier, to which G-d agreed, he should not reveal the pain that would happen to Israel in the future exiles, So regarding the red heifer, which hints at the future exiles, He said to him, ‘only to you will I reveal the reason, but for them it must remain a statute’ – so that they will not be pained. Look also at what we have written on parshat Bo (12; 13 and 13; 7).
It is not exactly clear what the word(s) ‘for yourself’ mean. In Parshat Tetzaveh where it states “You shall take olive oil for yourself” the Sages explain what it means. Here there is no explanation.
I found in the Yalkut here the following drasha:
G-d said to Moshe, ‘to you I will reveal the reason of the red heifer but for everyone else it will be a statute.
In other words, [G-d told Moshe] not to reveal the reason for the red heifer to anyone else so that is should remain a statute without explanation. This itself requires explanation, why should G-d be strict not to reveal the reason? There must be a reason for this.
Perhaps we can explain based on the Talmud (Brachot 9b) on the verse in parshat Shemot, “G-d said to Moshe ‘I will be that I will be’. G-d said to Moshe, ‘go and tell Israel that just as I was with them in the past during this slavery, so I will be with them in the future exiles’.” Moshe said back, ‘Master of the Universe, one suffering at a time is enough for them (in other words, why tell them now about future exiles to cause them pain?). G-d agreed with him, and said to Moshe that he should just tell them that ‘I will be’ sent me to you, and not ‘I will be as I will be’. He didn’t want to tell them about the future exiles, as we have explained.
The Yalkut here says that the red heifer hints at all the future exiles coming in later times. The word ‘heifer’ hints at Egypt, which is called “a beautiful calf” (Yeremiyahu 46; 20). ‘Red’ refers to Bavel, as the verse states “it is the head of gold, and the gold was red” (referring to Bavel). ‘Pure’ refers to Madai, because the kings of Madai were pure, who didn’t have their own idols to worship, apart from those they inherited from their ancestors. ‘That has no blemish’ refers to Greece. Alexander of Macedonia blessed G-d with his whole being. ‘That has never had a yoke on it’ refers to Nevuchadnezzar who didn’t accept the yoke of Heave and said “Who challenges me from the Heavens” (Tehillim 73; 25).
Therefore, based on Moshe’s claim that we brought earlier, to which G-d agreed, he should not reveal the pain that would happen to Israel in the future exiles, So regarding the red heifer, which hints at the future exiles, He said to him, ‘only to you will I reveal the reason, but for them it must remain a statute’ – so that they will not be pained. Look also at what we have written on parshat Bo (12; 13 and 13; 7).
Monday, June 18, 2007
Parshas Chukas (Rabbi Sedley)
Love Peace, Love Each Other
* This week's Torah reading contains the death of Aharon, the high priest and the brother of Moshe. The Midrash (Tanna d'vei Eliyahu chap. 12) contrasts the Torah's description of the death of Aharon with the description of the death of Moshe. When Aharon dies the Torah says, " And they wept for Aharon thirty days, the entire house of Israel" (Numbers 20; 29). However at the time of the death of Moshe the Torah says "The Children of Israel wept for Moshe in the plains of Moav for thirty days" (Deuteronomy 34; 8). There was greater mourning for Aharon ("The entire house...") than for Moshe, because Moshe was the judge, the strict lawgiver, who would reprimand the people for their misconduct. However Aharon's approach was to bring the people close to Torah through showing them love and peace. Aharon's love for the people, and his constant quest for peace, is documented in the Mishna (Ethics of the Fathers 1; 12): "Hillel says, Be amongst the disciples of Aharon, love peace, pursue peace, love people and bring them close to Torah".
"And the Canaanite King of Arad heard and he waged war with Israel." (Numbers 21; 1). What did he hear that caused him to fight Israel now? The Talmud (Rosh Hashanah) explains that he heard that Aharon had died. The clouds of Glory which surrounded the camp of the Israelites in the desert came in the merit of Aharon, and therefore after his death they departed. The Canaanite King took this as a signal that permission was given to wage war against Israel. It seems that Aharon himself, and his constant quest for peace, caused the Jews to be protected from their enemies. Without Aharon the people began once again to fight amongst themselves, and they became vulnerable to attack from outside.
The Ateres Mordechai points out a similar episode, where argument caused vulnerability. In Lech Lecha the verse states: "There was a quarrel between the shepherds of Avram and the shepherds of Lot. And the Canaanites were then in the land." What is the significance of the "Canaanites were then in the land?" It seems to be the same idea that we find here in our Parsha. As long as there was peace between the shepherds of Avram and Lot, their unity was a guarantee of protection from external enemies. However once quarrels broke out, there was a cause for worry about the Canaanites being in the land.
This has been the pattern throughout history. Whenever there are quarrels among the Jewish nation, they become vulnerable to attack from external enemies. The 9th of Tammuz (which is coming up next week) was the date that the walls of Jerusalem were breached by the Babylonians in the time of the First Temple (Jeremiah 29; 2). The week after is the 17th of Tammuz, the anniversary of the Roman's breaking through the walls of Jerusalem in the Second Temple period. These tragedies, which led up to the destruction of both Temples, were both caused by disunity amongst the nation.
The destruction of the First Temple was preceded (albeit 262 years before) by the division of the nation into the two kingdoms of Israel and Judah (Kings 1 12). This disunity, and the resulting idolatry, led to the destruction of the Northern Kingdom and the exile of the Ten Tribes. 23 years later the Kingdom of Judah was conquered and the remaining two tribes, together with the remnants of the ten tribes who had fled to Jerusalem, were also exiled.
The Talmud (Gittin 55b ff.) describes the cause of the destruction of the Second Temple: "Because of Kamtza and Bar Kamtza, Jerusalem was destroyed...". A certain man made a feast, and invited many people, including the leading Rabbis of the generation. However, instead of inviting the man's friend Kamtza, the servant accidentally invited Bar Kamtza, who was hated by the man. Thinking that this was an opening for peace, Bar Kamtza came to the banquet. However when the man saw him there he had him thrown out. No amount of pleading by Bar Kamtza would persuade the man to let him stay, and he was publicly humiliated. Bar Kamtza said to himself, "Since the Sages were present and did not protest against such behaviour, it is obvious that they approve. I will slander them to the emperor". He went to Rome and provoked Nero into launching a military campaign against Jerusalem.
Even when Jerusalem was under siege the people refused to unite. There was a group of people inside Jerusalem called the Biryonim, who vied with the Sages for power. The Sages wanted to negotiate with Rome, but these Biryonim would not let them. In order to rally the people into military conflict they set fire to the food stores, which would have been sufficient for 21 years, and in the ensuing famine many people starved to death. This forced them into battle with the Romans, and led directly to the destruction of the city and the Temple.
The phrase "United we stand, divided we fall" is the lesson that we must learn from this Torah reading, and from history. It is as true today as it has ever been, but it becomes more and more difficult to create harmony and peace amidst the splintering factions of the Jewish nation. Aharon showed us the way, "Love peace and pursue peace. Love people and bring them near to Torah".
* This Torah Treasures is partially based on Rabbi Yissocher Frand's Internet d'var Torah for parshas Chukas 5755
* This week's Torah reading contains the death of Aharon, the high priest and the brother of Moshe. The Midrash (Tanna d'vei Eliyahu chap. 12) contrasts the Torah's description of the death of Aharon with the description of the death of Moshe. When Aharon dies the Torah says, " And they wept for Aharon thirty days, the entire house of Israel" (Numbers 20; 29). However at the time of the death of Moshe the Torah says "The Children of Israel wept for Moshe in the plains of Moav for thirty days" (Deuteronomy 34; 8). There was greater mourning for Aharon ("The entire house...") than for Moshe, because Moshe was the judge, the strict lawgiver, who would reprimand the people for their misconduct. However Aharon's approach was to bring the people close to Torah through showing them love and peace. Aharon's love for the people, and his constant quest for peace, is documented in the Mishna (Ethics of the Fathers 1; 12): "Hillel says, Be amongst the disciples of Aharon, love peace, pursue peace, love people and bring them close to Torah".
"And the Canaanite King of Arad heard and he waged war with Israel." (Numbers 21; 1). What did he hear that caused him to fight Israel now? The Talmud (Rosh Hashanah) explains that he heard that Aharon had died. The clouds of Glory which surrounded the camp of the Israelites in the desert came in the merit of Aharon, and therefore after his death they departed. The Canaanite King took this as a signal that permission was given to wage war against Israel. It seems that Aharon himself, and his constant quest for peace, caused the Jews to be protected from their enemies. Without Aharon the people began once again to fight amongst themselves, and they became vulnerable to attack from outside.
The Ateres Mordechai points out a similar episode, where argument caused vulnerability. In Lech Lecha the verse states: "There was a quarrel between the shepherds of Avram and the shepherds of Lot. And the Canaanites were then in the land." What is the significance of the "Canaanites were then in the land?" It seems to be the same idea that we find here in our Parsha. As long as there was peace between the shepherds of Avram and Lot, their unity was a guarantee of protection from external enemies. However once quarrels broke out, there was a cause for worry about the Canaanites being in the land.
This has been the pattern throughout history. Whenever there are quarrels among the Jewish nation, they become vulnerable to attack from external enemies. The 9th of Tammuz (which is coming up next week) was the date that the walls of Jerusalem were breached by the Babylonians in the time of the First Temple (Jeremiah 29; 2). The week after is the 17th of Tammuz, the anniversary of the Roman's breaking through the walls of Jerusalem in the Second Temple period. These tragedies, which led up to the destruction of both Temples, were both caused by disunity amongst the nation.
The destruction of the First Temple was preceded (albeit 262 years before) by the division of the nation into the two kingdoms of Israel and Judah (Kings 1 12). This disunity, and the resulting idolatry, led to the destruction of the Northern Kingdom and the exile of the Ten Tribes. 23 years later the Kingdom of Judah was conquered and the remaining two tribes, together with the remnants of the ten tribes who had fled to Jerusalem, were also exiled.
The Talmud (Gittin 55b ff.) describes the cause of the destruction of the Second Temple: "Because of Kamtza and Bar Kamtza, Jerusalem was destroyed...". A certain man made a feast, and invited many people, including the leading Rabbis of the generation. However, instead of inviting the man's friend Kamtza, the servant accidentally invited Bar Kamtza, who was hated by the man. Thinking that this was an opening for peace, Bar Kamtza came to the banquet. However when the man saw him there he had him thrown out. No amount of pleading by Bar Kamtza would persuade the man to let him stay, and he was publicly humiliated. Bar Kamtza said to himself, "Since the Sages were present and did not protest against such behaviour, it is obvious that they approve. I will slander them to the emperor". He went to Rome and provoked Nero into launching a military campaign against Jerusalem.
Even when Jerusalem was under siege the people refused to unite. There was a group of people inside Jerusalem called the Biryonim, who vied with the Sages for power. The Sages wanted to negotiate with Rome, but these Biryonim would not let them. In order to rally the people into military conflict they set fire to the food stores, which would have been sufficient for 21 years, and in the ensuing famine many people starved to death. This forced them into battle with the Romans, and led directly to the destruction of the city and the Temple.
The phrase "United we stand, divided we fall" is the lesson that we must learn from this Torah reading, and from history. It is as true today as it has ever been, but it becomes more and more difficult to create harmony and peace amidst the splintering factions of the Jewish nation. Aharon showed us the way, "Love peace and pursue peace. Love people and bring them near to Torah".
* This Torah Treasures is partially based on Rabbi Yissocher Frand's Internet d'var Torah for parshas Chukas 5755
Chukas Summary
G-d commands the Children of Israel about the laws of the Red Heifer. It must be completely red without any blemish, and never have been placed in a yoke. It shall be slaughtered outside of the sanctuary, and some of its blood sprinkled in the direction of the Sanctuary. It shall then be entirely burnt, and cedar wood, hyssop and crimson thread thrown into the fire. The Kohen who performs this ceremony becomes tamei (ritually impure). The ashes should be gathered and placed outside the camp for safekeeping. The person who gathers the ashes also becomes tamei. Anyone who comes into contact with a corpse becomes Tamei, and must purify themselves by being sprinkled with water containing the ashes of the Red Heifer on the third and seventh day of the purification process. The person who sprinkles the ashes becomes tamei. Anyone who enters the Temple without undergoing this purification process will receive karet (be spiritually cut off). If there is a dead body in a room, any person or thing that is in that room, or enters into it becomes tamei, and requires purification with the ashes of the Red Heifer.
In the fortieth year in the desert, in the first month, the Children of Israel arrived at Kadesh in the Wilderness of Zin. Miriam dies and is buried there. There is no water for the people to drink, and they gather against Moshe and Aharon, complaining that they are about to perish. G-d instructs Moshe to take his staff and speak to the rock in the presence of the entire congregation. Moshe and Aharon gather the congregation, but instead of speaking to the rock, Moshe hits it twice. Water comes gushing out, but G-d punishes Moshe and Aharon for disobeying Him. Because they didn't sanctify G-d in the eyes of the nation, they will not be able to bring the Jews into the Land of Israel.
Moshe sends emissaries to the king of Edom asking permission to pass through their land. The king of Edom refuses and threatens war against the Jews.
The Jews arrive at Mount Hor. G-d instructs Moshe to lead Aharon and Elazar his son up the mountain. Moshe dresses Elazar in Aharon's priestly robes, and Aharon dies there. The entire nation mourns Aharon's death for 30 days. The Canaanite king of Arad wages war against Israel and takes a captive. Israel vows that if G-d will help them to defeat the Canaanites they will consecrate all the spoils of victory to G-d. G-d hears the prayer of the people, and delivers the Canaanites into their hands.
The people journey on, and once again complain that they have no substantial food or water. G-d sends serpents to attack the people. and a large multitude die. The people come to Moshe, admit their sin and ask Moshe to pray for them. G-d instructs Moshe to make a serpent and place it on a pole. Anyone who is bitten should look at the serpent and they will live. Moshe makes the serpent (Nachash) out of copper (Nechoshet).
The Torah lists the journeys of the Children of Israel.
After passing through valley of the river of Arnon the Children of Israel sing a song of thanksgiving to G-d for the miracles which he performed to them there. (The Torah doesn't explain the miracles, but we have a tradition that He miraculously killed the Emorites who were waiting there in ambush for the Jews.)
The Jews ask permission to pass through the land of Sichon, king of the Emorites. He refuses and wages war on them. They defeat Sichon and take possession of his land. Israel settles in the land of the Emorites and Moshe sends spies to Yazer. They conquer its suburbs, and drive away the Emorites remaining there. They then turn toward Bashan. Og, the king, comes out to fight them and he and his people are totally destroyed. The Children of Israel take possession of his land. They then journey and encamp on the plains of Moav on the bank of the Jordan opposite Jericho.
In the fortieth year in the desert, in the first month, the Children of Israel arrived at Kadesh in the Wilderness of Zin. Miriam dies and is buried there. There is no water for the people to drink, and they gather against Moshe and Aharon, complaining that they are about to perish. G-d instructs Moshe to take his staff and speak to the rock in the presence of the entire congregation. Moshe and Aharon gather the congregation, but instead of speaking to the rock, Moshe hits it twice. Water comes gushing out, but G-d punishes Moshe and Aharon for disobeying Him. Because they didn't sanctify G-d in the eyes of the nation, they will not be able to bring the Jews into the Land of Israel.
Moshe sends emissaries to the king of Edom asking permission to pass through their land. The king of Edom refuses and threatens war against the Jews.
The Jews arrive at Mount Hor. G-d instructs Moshe to lead Aharon and Elazar his son up the mountain. Moshe dresses Elazar in Aharon's priestly robes, and Aharon dies there. The entire nation mourns Aharon's death for 30 days. The Canaanite king of Arad wages war against Israel and takes a captive. Israel vows that if G-d will help them to defeat the Canaanites they will consecrate all the spoils of victory to G-d. G-d hears the prayer of the people, and delivers the Canaanites into their hands.
The people journey on, and once again complain that they have no substantial food or water. G-d sends serpents to attack the people. and a large multitude die. The people come to Moshe, admit their sin and ask Moshe to pray for them. G-d instructs Moshe to make a serpent and place it on a pole. Anyone who is bitten should look at the serpent and they will live. Moshe makes the serpent (Nachash) out of copper (Nechoshet).
The Torah lists the journeys of the Children of Israel.
After passing through valley of the river of Arnon the Children of Israel sing a song of thanksgiving to G-d for the miracles which he performed to them there. (The Torah doesn't explain the miracles, but we have a tradition that He miraculously killed the Emorites who were waiting there in ambush for the Jews.)
The Jews ask permission to pass through the land of Sichon, king of the Emorites. He refuses and wages war on them. They defeat Sichon and take possession of his land. Israel settles in the land of the Emorites and Moshe sends spies to Yazer. They conquer its suburbs, and drive away the Emorites remaining there. They then turn toward Bashan. Og, the king, comes out to fight them and he and his people are totally destroyed. The Children of Israel take possession of his land. They then journey and encamp on the plains of Moav on the bank of the Jordan opposite Jericho.
Sunday, June 10, 2007
Parshat Korach (Rabbi Sedley)
All Men Are Equal...
Korach's main complaint against Moshe was that there should not be a single leader for the nation, "For all the congregation are holy." (16; 3). He was against what he saw as a dictatorial theocracy, and instead claimed to be advocating equality for all. This, however, was only a pretext for his true motivation, which was to become the new leader of the nation. This is why he accepted Moshe's challenge that he and all those who joined his rebellion should bring an incense offering, and let G-d choose who the leader should be. Despite his claims of equality, Korach personified the famous line from ‘Animal Farm’ that "all animals are equal, but some are more equal than others".
Not only Korach, but all those who followed him also openly espoused equality, but in reality were aiming for personal political power. This is why the Mishna (Ethics of the Fathers 5; 17) states: "What is an example of an argument that is not for the sake of heaven? The argument of Korach and his congregation." Were his followers supporting Korach, the Mishna should have said the argument of Korach and Moshe. We see from here that there was more fighting between Korach and his followers than between them and Moshe, and this is because they each wanted to be in charge.
Maor VaShemesh explains the Talmud (Nedarim 39b) based on this idea. "When Korach confronted Moshe, the sun and the moon went before G-d and said, 'Master of the Universe, if you do justice for the son of Amram (Moshe) we will continue to shine. But if not we will cease to shine'". Maor VaShemesh asks why the sun and moon were particularly involved in this argument? He bases his answer on the Talmud (Chullin 60b) which relates that originally G-d created the sun and the moon both the same size, as the verse states "G-d made the two great luminaries" (Genesis 1; 16). However the moon complained to G-d that two kings cannot both rule equally. Therefore G-d told the moon to make itself smaller, as the verse continues, "the big light and the small light". We see from here that G-d agreed fundamentally with the moon's claim that there can only be one ruler. Therefore, when Korach tried to claim that everyone was equal, and there was no need for a single ruler, both the sun and moon objected.
The Torah contains a story which deals with the inherent risks of having two equal leaders. Cain and Abel were originally the only two sons of Adam and Eve. The Torah states: "And Cain said to Abel his brother" (ibid. 4; 8). The Midrash (Genesis Rabba 22; 7) explains that Cain's pretext for killing Abel was making a pact with him. Cain was to take the entire earth as his inheritance, and Abel was to have all the chattel. Cain would claim that the ground on which Abel was standing belonged to him, and Abel claimed that Cain's clothes belonged to him. Abel told Cain to remove his clothes, and Cain told Abel to fly in the air. Eventually Cain resolved the argument by killing his brother.
Korach hadn't learnt the lesson that it is not possible for two leaders to divide their kingdom. He continued to uphold the argument of Cain that everyone should have equal rights to govern. Therefore Moshe's challenge to Korach was the same as that of Cain and Abel. Just as they brought offerings to G-d, so too Moshe told Korach and his congregation to each bring an offering, and in that manner let G-d decide who should be the rightful leader. Moshe's prayer was "Do not turn to their gift offering", which is clearly a reminder of the earlier verse "G-d turned to Abel and his offering, but to Cain and to his offering He did not turn".
Rav Yonasan Eibeschitz in his book Tiferes Yonasan takes this idea to the point where he writes that Korach's soul was actually a reincarnation of the soul of Cain, and Moshe was a reincarnation of Abel. At this point in history the record is set straight, that ultimately righteousness, and serving G-d with a pure heart and good intentions, will triumph over might and egotistical power lust.
Korach's main complaint against Moshe was that there should not be a single leader for the nation, "For all the congregation are holy." (16; 3). He was against what he saw as a dictatorial theocracy, and instead claimed to be advocating equality for all. This, however, was only a pretext for his true motivation, which was to become the new leader of the nation. This is why he accepted Moshe's challenge that he and all those who joined his rebellion should bring an incense offering, and let G-d choose who the leader should be. Despite his claims of equality, Korach personified the famous line from ‘Animal Farm’ that "all animals are equal, but some are more equal than others".
Not only Korach, but all those who followed him also openly espoused equality, but in reality were aiming for personal political power. This is why the Mishna (Ethics of the Fathers 5; 17) states: "What is an example of an argument that is not for the sake of heaven? The argument of Korach and his congregation." Were his followers supporting Korach, the Mishna should have said the argument of Korach and Moshe. We see from here that there was more fighting between Korach and his followers than between them and Moshe, and this is because they each wanted to be in charge.
Maor VaShemesh explains the Talmud (Nedarim 39b) based on this idea. "When Korach confronted Moshe, the sun and the moon went before G-d and said, 'Master of the Universe, if you do justice for the son of Amram (Moshe) we will continue to shine. But if not we will cease to shine'". Maor VaShemesh asks why the sun and moon were particularly involved in this argument? He bases his answer on the Talmud (Chullin 60b) which relates that originally G-d created the sun and the moon both the same size, as the verse states "G-d made the two great luminaries" (Genesis 1; 16). However the moon complained to G-d that two kings cannot both rule equally. Therefore G-d told the moon to make itself smaller, as the verse continues, "the big light and the small light". We see from here that G-d agreed fundamentally with the moon's claim that there can only be one ruler. Therefore, when Korach tried to claim that everyone was equal, and there was no need for a single ruler, both the sun and moon objected.
The Torah contains a story which deals with the inherent risks of having two equal leaders. Cain and Abel were originally the only two sons of Adam and Eve. The Torah states: "And Cain said to Abel his brother" (ibid. 4; 8). The Midrash (Genesis Rabba 22; 7) explains that Cain's pretext for killing Abel was making a pact with him. Cain was to take the entire earth as his inheritance, and Abel was to have all the chattel. Cain would claim that the ground on which Abel was standing belonged to him, and Abel claimed that Cain's clothes belonged to him. Abel told Cain to remove his clothes, and Cain told Abel to fly in the air. Eventually Cain resolved the argument by killing his brother.
Korach hadn't learnt the lesson that it is not possible for two leaders to divide their kingdom. He continued to uphold the argument of Cain that everyone should have equal rights to govern. Therefore Moshe's challenge to Korach was the same as that of Cain and Abel. Just as they brought offerings to G-d, so too Moshe told Korach and his congregation to each bring an offering, and in that manner let G-d decide who should be the rightful leader. Moshe's prayer was "Do not turn to their gift offering", which is clearly a reminder of the earlier verse "G-d turned to Abel and his offering, but to Cain and to his offering He did not turn".
Rav Yonasan Eibeschitz in his book Tiferes Yonasan takes this idea to the point where he writes that Korach's soul was actually a reincarnation of the soul of Cain, and Moshe was a reincarnation of Abel. At this point in history the record is set straight, that ultimately righteousness, and serving G-d with a pure heart and good intentions, will triumph over might and egotistical power lust.
Korach Summary
Korach assembles Datan, Aviram and On, along with 250 other men from the tribe of Reuven, and leads a rebellion against Moshe's leadership of the nation (in fact, On did not fight against Moshe, but withdrew from the fight after discussion with his wife). He claims that everyone heard G-d at Mount Sinai, and therefore everyone is equally able to lead the Israelites. Moshe, in consulatation with G-d, tells the rebels to make incense pans and to prepare incense on them, to see who's offering G-d chooses to accept. He privately summons Korach and tries to dissuade him from leading this revolt. He also summons Datan and Aviram, but they refuse to come to speak to him. G-d tells Moshe to separate the people from the tents of Korach, Datan and Aviram. G-d makes the earth open its mouth and swallow Korach, Datan and Aviram, all their families, and all that belonged to them. A flame descends from heaven and consumes the 250 men who were offering the incense.
G-d commands Moshe to tell Elazar (Aaron's son) to gather up the fire-pans. They are hammered out and made into a covering for the altar. This acts as a reminder to everyone else that only Aharon and his descendants the Cohanim may offer incense before G-d.
The entire assembly of Israel gathers the next day and complains that Moshe and Aharon are killing off the nation. Immediately a plague begins killing the people. Moshe tells Aharon to intercede by offering incense, and thus appease G-d's anger. Aharon stands between the living and the dead, offers the incense and stops the plague.
G-d then instructs Moshe to bring a new proof of Aharon's greatness. Each tribe should bring a staff inscribed with the name of the leader of that tribe. The staff of Levi should have Aharon's name on it. All the staffs are placed in the Mishkan overnight. In the morning when Moshe enters, Aharon's staff has blossomed and brought forth buds, ripening into almonds. Moshe brings out the staffs, and each leader takes his staff. The staff of Aharon was kept as a safekeeping and a reminder to prevent any future claims against Aharon.
G-d reiterates the duties of the Cohanim. They shall perform all of the sacrifices in the Temple. Any non-Kohen who performs these tasks shall die at the hands of heaven. G-d awards a portion from every sacrifice to the Cohanim. They shall also receive a tithe of the first fruits and crops. Every firstborn animal shall be given to the Cohanim. Part of it is offered on the altar and the rest of the meat belongs to the Kohen. The Cohanim will not receive a share in the Land of Israel because G-d alone is their portion.
The Levi'im receive a tithe of ten percent from all produce in return for the service that they perform in the Temple. From this tithe the Levi'im must take ten percent and give that to the Cohanim.
G-d commands Moshe to tell Elazar (Aaron's son) to gather up the fire-pans. They are hammered out and made into a covering for the altar. This acts as a reminder to everyone else that only Aharon and his descendants the Cohanim may offer incense before G-d.
The entire assembly of Israel gathers the next day and complains that Moshe and Aharon are killing off the nation. Immediately a plague begins killing the people. Moshe tells Aharon to intercede by offering incense, and thus appease G-d's anger. Aharon stands between the living and the dead, offers the incense and stops the plague.
G-d then instructs Moshe to bring a new proof of Aharon's greatness. Each tribe should bring a staff inscribed with the name of the leader of that tribe. The staff of Levi should have Aharon's name on it. All the staffs are placed in the Mishkan overnight. In the morning when Moshe enters, Aharon's staff has blossomed and brought forth buds, ripening into almonds. Moshe brings out the staffs, and each leader takes his staff. The staff of Aharon was kept as a safekeeping and a reminder to prevent any future claims against Aharon.
G-d reiterates the duties of the Cohanim. They shall perform all of the sacrifices in the Temple. Any non-Kohen who performs these tasks shall die at the hands of heaven. G-d awards a portion from every sacrifice to the Cohanim. They shall also receive a tithe of the first fruits and crops. Every firstborn animal shall be given to the Cohanim. Part of it is offered on the altar and the rest of the meat belongs to the Kohen. The Cohanim will not receive a share in the Land of Israel because G-d alone is their portion.
The Levi'im receive a tithe of ten percent from all produce in return for the service that they perform in the Temple. From this tithe the Levi'im must take ten percent and give that to the Cohanim.
Sunday, June 03, 2007
Tosefet Bracha Shelach Lecha part 2
"Moshe called Hoshea bin Nun - Yehoshua” (13; 16)
Rashi explains here, based on the midrash, that Moshe's intention in changing his name was to add a 'yud' to the 'heh' so that it would spell G-d's name, and as if to say 'G-d should save you from the advice of the spies' (because Moshe saw in a vision that it was posssible that the spies would sin, and he prayed that it shouldn't happen). We have to explain why Moshe prayed for Yehoshua more than for all the other spies, that he should be saved from speaking lashon hara and saying bad things about the land of Israel.
Perhaps we can explain based on the Midrash Rabba in parshat Vayeshev (end of section 86) regarding the nature of people. 'Throw a stick to the ground and it will return to where it came from'. This is an analogy to people who inherit their behaviour patterns from their parents. Like we find in the Midrash Rabba, Parshat Miketz, that when the goblet was found in the sack of Binyamin, and the brothers thought that he had stolen it, they all called him 'thief, the son of a thief'. They thought he was following in the footsteps of his mother who had stolen the idols from her father (Vayetze 31; 32). We also find this as a common saying amongst people, 'the lamb follows the ewe, the actions of the daughter are like the actions of the mother' (Ketubot 63a). Also in Yechezkel (16; 44) we find “the daughter is like the mother”.
We know that Yehoshua was from the tribe of Ephraim ben Yosef. Yosef had the attribute of speaking badly about others, like we find at the beginning of parshat Vayeshev (37; 2) “Yosef brought evil reports (about his brothers) to his father”. Therefore Moshe was concerned that this attribute might be part of Yehoshua's genetic makeup. Since he was so close to him as his student, Moshe prayed for him in particular, like for something which is likely to cause damage [which explains why he didn't also pray for Gadi ben Sussi from the tribe of Menashe, who was also descended from Yosef.]
We gave a similar explanation to something which we find many times in the Talmud. When Rav Yosef was amazed about something he would say 'Master of Avraham' (for example look in Shabbat 22a, and the other places listed there). We don't find anyone else who used this expression, nor is it explained why Rav Yosef chose this phrase to express his surprise or amazement, or why it was unique to him.
Perhaps we can explain based on what the Ran brings in Kiddushin (chapter one on the Talmud 31a) in the name of an aggada. That Rav Yosef was careful not to look outside of his immediate four amot. For this purpose he damaged his eyes [which eventually led to him becoming blind]. This trait of never looking outside the four amot was also a trait of Avraham. Like Rashi explains in parshat Lech Lecha on the verse “Now I know that you are beautiful” [that until that moment Avraham had not noticed how beautiful Sarah, his wife, was]. Also in the Midrash Rabba on Vayera (parshat 53) they said that he fulfilled the verse “close his eyes from seeing evil” (Yishiya 33; 15). Because of this trait of not looking at things away from himself, he didn't notice the actions of Yishmael. Therefore Rav Yosef had the same trait as Avraham, and therefore used this expression of surprise 'Master of Avraham'.
We also explained similarly the Talmud in Chagiga 14b, which tells of Rabbi Elazar ben Erech who expounded upon kabbalistic secrets of the nature of G-d. After he finished, Rabban Yochanan ben Zakkai stood up and kissed him on his head, and said, 'Blessed is G-d who gave such a son to Avraham our father'. He meant this same idea, because we know from midrashim that Avraham explored these kinds of ideas, and as explained by Rambam at the beginning of his laws of idolatry. Therefore he connected Elazar ben Erech to Avraham because he followed in his footsteps.
Rashi explains here, based on the midrash, that Moshe's intention in changing his name was to add a 'yud' to the 'heh' so that it would spell G-d's name, and as if to say 'G-d should save you from the advice of the spies' (because Moshe saw in a vision that it was posssible that the spies would sin, and he prayed that it shouldn't happen). We have to explain why Moshe prayed for Yehoshua more than for all the other spies, that he should be saved from speaking lashon hara and saying bad things about the land of Israel.
Perhaps we can explain based on the Midrash Rabba in parshat Vayeshev (end of section 86) regarding the nature of people. 'Throw a stick to the ground and it will return to where it came from'. This is an analogy to people who inherit their behaviour patterns from their parents. Like we find in the Midrash Rabba, Parshat Miketz, that when the goblet was found in the sack of Binyamin, and the brothers thought that he had stolen it, they all called him 'thief, the son of a thief'. They thought he was following in the footsteps of his mother who had stolen the idols from her father (Vayetze 31; 32). We also find this as a common saying amongst people, 'the lamb follows the ewe, the actions of the daughter are like the actions of the mother' (Ketubot 63a). Also in Yechezkel (16; 44) we find “the daughter is like the mother”.
We know that Yehoshua was from the tribe of Ephraim ben Yosef. Yosef had the attribute of speaking badly about others, like we find at the beginning of parshat Vayeshev (37; 2) “Yosef brought evil reports (about his brothers) to his father”. Therefore Moshe was concerned that this attribute might be part of Yehoshua's genetic makeup. Since he was so close to him as his student, Moshe prayed for him in particular, like for something which is likely to cause damage [which explains why he didn't also pray for Gadi ben Sussi from the tribe of Menashe, who was also descended from Yosef.]
We gave a similar explanation to something which we find many times in the Talmud. When Rav Yosef was amazed about something he would say 'Master of Avraham' (for example look in Shabbat 22a, and the other places listed there). We don't find anyone else who used this expression, nor is it explained why Rav Yosef chose this phrase to express his surprise or amazement, or why it was unique to him.
Perhaps we can explain based on what the Ran brings in Kiddushin (chapter one on the Talmud 31a) in the name of an aggada. That Rav Yosef was careful not to look outside of his immediate four amot. For this purpose he damaged his eyes [which eventually led to him becoming blind]. This trait of never looking outside the four amot was also a trait of Avraham. Like Rashi explains in parshat Lech Lecha on the verse “Now I know that you are beautiful” [that until that moment Avraham had not noticed how beautiful Sarah, his wife, was]. Also in the Midrash Rabba on Vayera (parshat 53) they said that he fulfilled the verse “close his eyes from seeing evil” (Yishiya 33; 15). Because of this trait of not looking at things away from himself, he didn't notice the actions of Yishmael. Therefore Rav Yosef had the same trait as Avraham, and therefore used this expression of surprise 'Master of Avraham'.
We also explained similarly the Talmud in Chagiga 14b, which tells of Rabbi Elazar ben Erech who expounded upon kabbalistic secrets of the nature of G-d. After he finished, Rabban Yochanan ben Zakkai stood up and kissed him on his head, and said, 'Blessed is G-d who gave such a son to Avraham our father'. He meant this same idea, because we know from midrashim that Avraham explored these kinds of ideas, and as explained by Rambam at the beginning of his laws of idolatry. Therefore he connected Elazar ben Erech to Avraham because he followed in his footsteps.
Tosefet Bracha Shelach Lecha part 1
"Send for yourself men” (13; 2)
Rashi points out the reason that the story of the spies follows immediately after the story of Miriam (at the end of Beha'alotecha), since they both speak about lashon hara.
It is not clear to me why Rashi has to point this out. There are many sections of the Torah that we never ask about the reason for their juxtaposition, so why does Rashi need to say anything here?
Perhaps we can say that this juxtaposition requires particular explanation, based on the Talmud in Shabbat (116a) that it is not correct to put two bad topics next to each other. Here we have the tragedy of the spies immediately after the tragedy of Miriam, and this requires explanation. Therefore Rashi explains that they both deal with the same topic of lashon hara.
"Moshe called Hoshea bin Nun - Yehoshua” (13; 16)
We must point out that every time in the Torah and Nach that the word 'ben' appears it has three dots (segol) under the 'bet'. However, every time it says Yehoshua's name there is only one dot (chirik) so that it is read as 'bin'. This is strange. There must be some special reason for this unusual vocalisation.
There is only one other time that the word 'bin' is used, and that is in Mishlei (30; 1) “These are the words of Agur, son of (bin) Yakeh...” when the 'bet' also has a chirik. [There is also another time in Parshat Ki Tetzei, Devarim 15; 2, but there it doesn't mean 'son', so perhaps that is why the author doesn't mention it.] The Sages have discussed this in the midrash, and explained it aggadically (metaphorically) in Shemot Rabba Parshat Va'era section 6. However the explanation there has no relevance to the verse here. The Sages appear to say nothing at all about our case. Nor have any of the commentaries discussed it, and this is extremely strange.
Perhaps we can explain based on the Talmud (Sanhedrin 107a) and midrashim that say that the 'yud' that was taken from Sarai (after he name was changed to Sarah) complained about being removed from the Torah. It was only consoled when Moshe took it and added it to Hoshea's name to make Yehoshua (by adding a 'yud'). In this way the 'yud' that was removed from Sarai was replaced into the Torah.
This Talmud still leaves a difficulty, because even though Moshe found the 'yud' to add to Hoshea's name, where did he find the vowel to go under it? The 'yud' from Sarai had no vowel under it, whereas the 'yud' of Yehoshua has a 'sheva', which is two dots. We know that the number of dots in the Torah is precise and exact, so how could Moshe add two dots to the 'yud'? Therefore he had to remove the two dots from the 'bet' of 'ben' and replaced the 'segol' with a 'chirik'. This left two dots extra which were used for the 'yud'.
Even though this explanation is subtle and unusual, nevertheless, because of the uniqueness of the vocalisation of this word you should accept it.
[This doesn't explain why he was called Hoshea 'bin' Nun before Moshe added the 'yud' (verse 8) – perhaps the 'segol' was already removed in advance of the name change?]
Rashi points out the reason that the story of the spies follows immediately after the story of Miriam (at the end of Beha'alotecha), since they both speak about lashon hara.
It is not clear to me why Rashi has to point this out. There are many sections of the Torah that we never ask about the reason for their juxtaposition, so why does Rashi need to say anything here?
Perhaps we can say that this juxtaposition requires particular explanation, based on the Talmud in Shabbat (116a) that it is not correct to put two bad topics next to each other. Here we have the tragedy of the spies immediately after the tragedy of Miriam, and this requires explanation. Therefore Rashi explains that they both deal with the same topic of lashon hara.
"Moshe called Hoshea bin Nun - Yehoshua” (13; 16)
We must point out that every time in the Torah and Nach that the word 'ben' appears it has three dots (segol) under the 'bet'. However, every time it says Yehoshua's name there is only one dot (chirik) so that it is read as 'bin'. This is strange. There must be some special reason for this unusual vocalisation.
There is only one other time that the word 'bin' is used, and that is in Mishlei (30; 1) “These are the words of Agur, son of (bin) Yakeh...” when the 'bet' also has a chirik. [There is also another time in Parshat Ki Tetzei, Devarim 15; 2, but there it doesn't mean 'son', so perhaps that is why the author doesn't mention it.] The Sages have discussed this in the midrash, and explained it aggadically (metaphorically) in Shemot Rabba Parshat Va'era section 6. However the explanation there has no relevance to the verse here. The Sages appear to say nothing at all about our case. Nor have any of the commentaries discussed it, and this is extremely strange.
Perhaps we can explain based on the Talmud (Sanhedrin 107a) and midrashim that say that the 'yud' that was taken from Sarai (after he name was changed to Sarah) complained about being removed from the Torah. It was only consoled when Moshe took it and added it to Hoshea's name to make Yehoshua (by adding a 'yud'). In this way the 'yud' that was removed from Sarai was replaced into the Torah.
This Talmud still leaves a difficulty, because even though Moshe found the 'yud' to add to Hoshea's name, where did he find the vowel to go under it? The 'yud' from Sarai had no vowel under it, whereas the 'yud' of Yehoshua has a 'sheva', which is two dots. We know that the number of dots in the Torah is precise and exact, so how could Moshe add two dots to the 'yud'? Therefore he had to remove the two dots from the 'bet' of 'ben' and replaced the 'segol' with a 'chirik'. This left two dots extra which were used for the 'yud'.
Even though this explanation is subtle and unusual, nevertheless, because of the uniqueness of the vocalisation of this word you should accept it.
[This doesn't explain why he was called Hoshea 'bin' Nun before Moshe added the 'yud' (verse 8) – perhaps the 'segol' was already removed in advance of the name change?]
Parshat Shelach Lecha
Looking for the Divine in the natural
The Torah reading ends with the commandment to place tzitzit on the corners of our garments. The Talmud (Menachot 43b) explains its significance: Rabbi Meir used to say, "Why was the colour techeilet (a green/blue dye derived from a sea snail) chosen [by G-d] to be the colour on the tzitzit? Because techeilet resembles the sea, and the sea is the same colour as the sky. The sky is similar in colour to G-d's Throne of Glory, as the verse says 'And beneath His feet was the likeness of sapphire brickwork, and it was like the essence of the heaven in purity ...". The Talmud also points out that the Mitzvah of tzitzit is equivalent to all the other Mitzvot: "You shall see them, and remember all the Mitzvot, and you shall perform them..." (Numbers 15; 39). Seeing brings to remembering, and remembering brings a person to action. (Menachot ibid.). Furthermore, Rashi explains that tzitzit correspond to all 613 commandments. The numerical value (Gematria) of the word tzitzit is 600, and there are eight strings and five knots, making a total of 613.
All of these statements lead to the question that if we need a reminder of the commandments why did G-d not give us a simpler, more direct reminder. Wouldn't placing a bumper sticker on our cars saying "I love G-d", or "Remember the 613" have been more effective? And why did Rabbi Meir lead us through a list of blue reminders, rather than simply saying that techeilet is the same colour as the sapphire which is under the Throne of Glory?
These questions can perhaps be answered by looking back to the opening of the Portion. When the ten spies returned with their evil report about the Land of Israel one of their claims was "It is a land which devours its inhabitants" (13; 32). Rashi (based on the Talmud Sotah 35a) explains that wherever they went throughout the land they saw funerals taking place. They thought that the Land of Israel caused premature death, and were therefore frightened to enter into it. What they failed to realise was that G-d purposely caused many Canaanite people to die while they were touring the land, in order to divert the inhabitants' attention from the unwelcome Jewish visitors. Rather than seeing the hand of G-d in what they witnessed, they saw only the negative side of Israel. Yehoshua tried to counter the claims of the spies in front of the nation, "If G-d desires it He will bring us into this Land and give it to us ..." (14; 8).
The generation of the desert had a far greater level of trust in G-d than we can fathom. Every night they would go to sleep without any provisions for the morning. They were miles away from the nearest source of water or food, and were totally dependent upon G-d providing Manna the next morning. Yet their mistake was that they thought that G-d could only relate to them in a miraculous way. When the spies entered the Land of Israel they didn't realise that G-d was also present in natural events. So when they saw the funerals taking place they misunderstood what was really happening. It didn't occur to them that G-d could be causing this for their benefit.
Tzitzit is a partial correction of the sin of the spies. Thus the Torah says, "Do not explore after your heart and after your eyes..." (15; 39). Tzitzit comes to teach us to see G-d not only in the miraculous, but also in the natural events that occur. This is why Rabbi Meir goes to such lengths to describe the different steps of remembering the Throne of Glory. If we see the techeilet we remember that G-d is also present in all natural phenomena, and in this way we come to recognise G-d. That is why it is precisely through the complicated mathematical formula that we learn the message of the tzitzit, not through slogans or empty phrases. We wear a constant reminder that G-d is present everywhere and in everything.
The Torah reading ends with the commandment to place tzitzit on the corners of our garments. The Talmud (Menachot 43b) explains its significance: Rabbi Meir used to say, "Why was the colour techeilet (a green/blue dye derived from a sea snail) chosen [by G-d] to be the colour on the tzitzit? Because techeilet resembles the sea, and the sea is the same colour as the sky. The sky is similar in colour to G-d's Throne of Glory, as the verse says 'And beneath His feet was the likeness of sapphire brickwork, and it was like the essence of the heaven in purity ...". The Talmud also points out that the Mitzvah of tzitzit is equivalent to all the other Mitzvot: "You shall see them, and remember all the Mitzvot, and you shall perform them..." (Numbers 15; 39). Seeing brings to remembering, and remembering brings a person to action. (Menachot ibid.). Furthermore, Rashi explains that tzitzit correspond to all 613 commandments. The numerical value (Gematria) of the word tzitzit is 600, and there are eight strings and five knots, making a total of 613.
All of these statements lead to the question that if we need a reminder of the commandments why did G-d not give us a simpler, more direct reminder. Wouldn't placing a bumper sticker on our cars saying "I love G-d", or "Remember the 613" have been more effective? And why did Rabbi Meir lead us through a list of blue reminders, rather than simply saying that techeilet is the same colour as the sapphire which is under the Throne of Glory?
These questions can perhaps be answered by looking back to the opening of the Portion. When the ten spies returned with their evil report about the Land of Israel one of their claims was "It is a land which devours its inhabitants" (13; 32). Rashi (based on the Talmud Sotah 35a) explains that wherever they went throughout the land they saw funerals taking place. They thought that the Land of Israel caused premature death, and were therefore frightened to enter into it. What they failed to realise was that G-d purposely caused many Canaanite people to die while they were touring the land, in order to divert the inhabitants' attention from the unwelcome Jewish visitors. Rather than seeing the hand of G-d in what they witnessed, they saw only the negative side of Israel. Yehoshua tried to counter the claims of the spies in front of the nation, "If G-d desires it He will bring us into this Land and give it to us ..." (14; 8).
The generation of the desert had a far greater level of trust in G-d than we can fathom. Every night they would go to sleep without any provisions for the morning. They were miles away from the nearest source of water or food, and were totally dependent upon G-d providing Manna the next morning. Yet their mistake was that they thought that G-d could only relate to them in a miraculous way. When the spies entered the Land of Israel they didn't realise that G-d was also present in natural events. So when they saw the funerals taking place they misunderstood what was really happening. It didn't occur to them that G-d could be causing this for their benefit.
Tzitzit is a partial correction of the sin of the spies. Thus the Torah says, "Do not explore after your heart and after your eyes..." (15; 39). Tzitzit comes to teach us to see G-d not only in the miraculous, but also in the natural events that occur. This is why Rabbi Meir goes to such lengths to describe the different steps of remembering the Throne of Glory. If we see the techeilet we remember that G-d is also present in all natural phenomena, and in this way we come to recognise G-d. That is why it is precisely through the complicated mathematical formula that we learn the message of the tzitzit, not through slogans or empty phrases. We wear a constant reminder that G-d is present everywhere and in everything.
Shelach Lecha summary
G-d gives Moshe permission to send spies to scout the land of Canaan. Moshe sends the twelve most distinguished men, one from each tribe. One of the spies is Hoshea bin Nun, whom Moshe renames Yehoshua. The spy from the tribe of Yehuda is Calev. The spies are instructed to investigate the land, and bring back a report of the strength of its inhabitants and its fertility. When the spies return, ten of them report that the Jews will not be able to conquer the land because its inhabitants are too strong for them. Despite Calev's protestations that they should obey G-d's command to enter the land, national hysteria ensues. The Children of Israel weep throughout the entire night, they question why G-d brought them out of Egypt, and contemplate returning to captivity there. The nation is about to stone Moshe and Aharon, along with Yehoshua and Calev, when G-d's presence appears in the Ohel Mo'ed. G-d tells Moshe that He wants to destroy the entire nation, and begin anew with Moshe's descendants. Moshe pleads on behalf of the Children of Israel, and G-d agrees to forgive the nation. However, all of the generation who left Egypt will not enter the Land of Israel. Only after they have died will G-d bring their children into Israel. Meanwhile they must spend forty years wandering in the desert. The ten spies who came back with the bad report perish immediately in a plague.
When Moshe tells this decree to the nation they begin to mourn again. They rise early the next morning and attempt to enter the Land of Israel by force, in defiance of G-d's decree, but are severely defeated by the Amalekites and the Canaanites.
G-d instructs Moshe about the libations that must accompany the animal sacrifices. He also instructs the Jews to set aside Challa, a portion from every dough to be given to the Cohanim. G-d instructs the nation about sacrifices they must bring if the entire nation unintentionally worships idols, or if an individual unintentionally commits idolatry. Someone who purposely worships idols will receive the punishment of karet (spiritual excision).
The Jews find a man gathering wood, defiantly breaking Shabbat. They bring him to Moshe, who asks G-d what his punishment should be. G-d explains that he must be put to death by stoning, which the Children of Israel then do.
G-d instructs Moshe to tell the nation to make tzitzit (tassels) on the four corners of all garments. One of the strings should be dyed with techeilet (blue dye derived from a variety of sea snail). The tzitzit will be an eternal reminder of all the commandments.
When Moshe tells this decree to the nation they begin to mourn again. They rise early the next morning and attempt to enter the Land of Israel by force, in defiance of G-d's decree, but are severely defeated by the Amalekites and the Canaanites.
G-d instructs Moshe about the libations that must accompany the animal sacrifices. He also instructs the Jews to set aside Challa, a portion from every dough to be given to the Cohanim. G-d instructs the nation about sacrifices they must bring if the entire nation unintentionally worships idols, or if an individual unintentionally commits idolatry. Someone who purposely worships idols will receive the punishment of karet (spiritual excision).
The Jews find a man gathering wood, defiantly breaking Shabbat. They bring him to Moshe, who asks G-d what his punishment should be. G-d explains that he must be put to death by stoning, which the Children of Israel then do.
G-d instructs Moshe to tell the nation to make tzitzit (tassels) on the four corners of all garments. One of the strings should be dyed with techeilet (blue dye derived from a variety of sea snail). The tzitzit will be an eternal reminder of all the commandments.
Wednesday, May 30, 2007
Parshat Beha'alotecha
Shining brightly
The portion opens with the commandment for Aharon to light the menorah daily. Rashi (on Numbers 7; 1) explains the juxtaposition between this and the offerings of the twelve princes of the tribes: "When Aharon saw the dedication offerings of the princes he grew despondent, that neither he nor his tribe was involved in the dedication ceremony. G-d said to him, 'By your life, your [offering] is greater than theirs, because you will light and prepare the candles [of the menorah]'." Ramban asks why the menorah should console Aharon more than any of the other tasks which he performed, such as offering the sacrifices, or burning the incense. He answers that the Midrash is referring primarily to the future dedication - the story of Chanukah. At that time the Hasmoneans, who were Cohanim, descendants of Aharon, rededicated the Temple, and through the miraculous kindling of the menorah this event is remembered for all future generations. Because of Aharon's great desire to take part in the dedication offerings of the Mishkan, his great grandchildren merited to be the agents through which the miracle of Chanukah took place.
Later in the portion (chapter 9) we find another group of people who gained merit because of their desire to be involved in the performance of a Mitzvah. When the nation was commanded to celebrate Passover in the desert, a group of people came to Moshe and complained that they were in a state of tumah (ritual impurity), and thus unable to bring the Pesach sacrifice. They didn't want to be denied the opportunity to perform this mitzvah. Therefore G-d gave Moshe the laws of Pesach Sheni. Someone who is unable to bring the Passover sacrifice at the proper time is given a second chance to fulfil the Mitzvah one month later. Rashi (9; 7) says that this section should have been given directly to Moshe, however through their desire to be involved, these people merited to be the catalysts for this commandment.
G-d commanded Moshe about the order of travel of the tribes. Moshe invites his father-in-law, Yitro to accompany them into the Land of Israel. In the Torah Yitro has seven different names (see Rashi to Exodus 18; 1). In this portion Moshe calls him particularly by the name 'Chovev', which Rashi explains as meaning 'love', signifying his deep love for the Torah, beyond that which is normally expected.
These three sections of this Parsha show the reward of going beyond the letter of the law in a desire to draw closer to G-d. We also find times when people are criticised for not going beyond the letter of the law. Chapter 10 contains two 'upside-down' letter 'nun's (verses 35-36). The Talmud (Shabbat 115b) explains that these verses really belong elsewhere (Numbers chapter 2). Rashi says that the reason that they were placed here is to separate between two consecutive narratives of sin. The following verse states, "The people took to seeking complaints...". However the sin preceding these 'nun's is not explicit in the text. Siftei Chachamim explains that it was the eagerness with which the people left Mount Sinai. Verse 33 says that the people journeyed from the Mountain of G-d. Certainly they should have been happy that they were traveling towards Israel, which they thought that they would be entering within a few days. However they should also have shown some remorse that they were leaving the site where they had received the Torah; perhaps they were afraid that G-d would give them more commandments if they remained there. This shows a great lack of eagerness to perform the Mitzvot.
The portion ends with Miriam speaking against Moshe. Rashi explains that she learnt that Moshe had separated from having marital relations with his wife, in order that he should always be in a state of readiness for G-d to speak to him. Miriam's complaint was that both she and Aharon were also prophets, yet felt no need to separate from their spouses. G-d punished Miriam with tzara'as for speaking against her brother, and explained to her and Aharon that Moshe's level of prophecy was quantitatively different than that of any other prophet before or since. Moshe's desire for intimacy with G-d, even at his own personal loss of intimacy with his wife, was rewarded by having the closest relationship with G-d that is possible for a human being to attain. Conversely, Miriam, who criticised Moshe for his devotion and stringency, was punished severely. Again, this is in contrast to the opening of the portion where Aharon strives for a closer relationship with G-d.
Perhaps this idea of striving for closeness is hinted at in the title of this portion. Beha'alotecha means 'when you cause the lights to become kindled'. The Talmud (Shabbat 21a, quoted in Rashi) derives from here that the light must be kindled so that the flame rises by itself. This tells us that the flame must be made stronger than necessary, so that it shines brightly while being kindled. The menorah is a symbol for G-d's presence in this world, and the flames striving upwards seem to be a metaphor for our relationship with Him. We must not be content to remain 'alight' with the flame of Judaism, but must constantly strive to draw so close to G-d that we radiate His presence to all we come in contact with.
The portion opens with the commandment for Aharon to light the menorah daily. Rashi (on Numbers 7; 1) explains the juxtaposition between this and the offerings of the twelve princes of the tribes: "When Aharon saw the dedication offerings of the princes he grew despondent, that neither he nor his tribe was involved in the dedication ceremony. G-d said to him, 'By your life, your [offering] is greater than theirs, because you will light and prepare the candles [of the menorah]'." Ramban asks why the menorah should console Aharon more than any of the other tasks which he performed, such as offering the sacrifices, or burning the incense. He answers that the Midrash is referring primarily to the future dedication - the story of Chanukah. At that time the Hasmoneans, who were Cohanim, descendants of Aharon, rededicated the Temple, and through the miraculous kindling of the menorah this event is remembered for all future generations. Because of Aharon's great desire to take part in the dedication offerings of the Mishkan, his great grandchildren merited to be the agents through which the miracle of Chanukah took place.
Later in the portion (chapter 9) we find another group of people who gained merit because of their desire to be involved in the performance of a Mitzvah. When the nation was commanded to celebrate Passover in the desert, a group of people came to Moshe and complained that they were in a state of tumah (ritual impurity), and thus unable to bring the Pesach sacrifice. They didn't want to be denied the opportunity to perform this mitzvah. Therefore G-d gave Moshe the laws of Pesach Sheni. Someone who is unable to bring the Passover sacrifice at the proper time is given a second chance to fulfil the Mitzvah one month later. Rashi (9; 7) says that this section should have been given directly to Moshe, however through their desire to be involved, these people merited to be the catalysts for this commandment.
G-d commanded Moshe about the order of travel of the tribes. Moshe invites his father-in-law, Yitro to accompany them into the Land of Israel. In the Torah Yitro has seven different names (see Rashi to Exodus 18; 1). In this portion Moshe calls him particularly by the name 'Chovev', which Rashi explains as meaning 'love', signifying his deep love for the Torah, beyond that which is normally expected.
These three sections of this Parsha show the reward of going beyond the letter of the law in a desire to draw closer to G-d. We also find times when people are criticised for not going beyond the letter of the law. Chapter 10 contains two 'upside-down' letter 'nun's (verses 35-36). The Talmud (Shabbat 115b) explains that these verses really belong elsewhere (Numbers chapter 2). Rashi says that the reason that they were placed here is to separate between two consecutive narratives of sin. The following verse states, "The people took to seeking complaints...". However the sin preceding these 'nun's is not explicit in the text. Siftei Chachamim explains that it was the eagerness with which the people left Mount Sinai. Verse 33 says that the people journeyed from the Mountain of G-d. Certainly they should have been happy that they were traveling towards Israel, which they thought that they would be entering within a few days. However they should also have shown some remorse that they were leaving the site where they had received the Torah; perhaps they were afraid that G-d would give them more commandments if they remained there. This shows a great lack of eagerness to perform the Mitzvot.
The portion ends with Miriam speaking against Moshe. Rashi explains that she learnt that Moshe had separated from having marital relations with his wife, in order that he should always be in a state of readiness for G-d to speak to him. Miriam's complaint was that both she and Aharon were also prophets, yet felt no need to separate from their spouses. G-d punished Miriam with tzara'as for speaking against her brother, and explained to her and Aharon that Moshe's level of prophecy was quantitatively different than that of any other prophet before or since. Moshe's desire for intimacy with G-d, even at his own personal loss of intimacy with his wife, was rewarded by having the closest relationship with G-d that is possible for a human being to attain. Conversely, Miriam, who criticised Moshe for his devotion and stringency, was punished severely. Again, this is in contrast to the opening of the portion where Aharon strives for a closer relationship with G-d.
Perhaps this idea of striving for closeness is hinted at in the title of this portion. Beha'alotecha means 'when you cause the lights to become kindled'. The Talmud (Shabbat 21a, quoted in Rashi) derives from here that the light must be kindled so that the flame rises by itself. This tells us that the flame must be made stronger than necessary, so that it shines brightly while being kindled. The menorah is a symbol for G-d's presence in this world, and the flames striving upwards seem to be a metaphor for our relationship with Him. We must not be content to remain 'alight' with the flame of Judaism, but must constantly strive to draw so close to G-d that we radiate His presence to all we come in contact with.
Beha'alotecha summary
G-d tells Moshe to instruct Aharon how to kindle the Menorah in the Mishkan. The Levites are inaugurated into their task of serving in the Temple. Firstly each of them must shave his entire body, then he must immerse himself in a Mikva. They bring a sacrifice together, and the Israelites ordain the Levites to serve. Finally Aharon takes each individual Levi and waves him to designate him as sanctified to G-d. The Levites should serve in the Temple from the age of 25 until 50.
Those people who were unable to bring the Pesach sacrifice because they were Tamei (ritually impure) come to Moshe to complain that they have missed out. Moshe asks G-d what they should do and G-d commands the Jews about Pesach Sheni (Second Passover); those who were Tamei or too far away to bring the Pesach sacrifice on the 14th of Nissan are to bring it one month later, on the 14th of Iyar instead.
The Torah describes the moving of the camp. From the time the Mishkan was erected a cloud hovered above it, signifying G-d's presence. When the cloud rose it indicated that they should move on. G-d instructs Moshe to make two silver trumpets These will be sounded to assemble the people, and to indicate that they should break camp. In the future the Cohanim will be the ones to sound these trumpets. On the 20th of Iyar, in the second year after the Exodus, G-d tells the Israelites to leave Mount Sinai and journey to the Paran desert.
Moshe invites his father-in-law Chovev (Yitro) to accompany the Jews on their journey to the Land of Israel. Even though Moshe pleads with him to stay with them, Yitro decides to return to Midian. The people begin to complain. G-d displays His anger by sending a fire to consume the edge of the camp. The people cry out to Moshe, and when he prays the fire dies down. He names that place "Taveira" ("Burning").
The mixed multitude that accompanied the Israelites incite them to complain again about the Manna which they are eating. They ask for meat instead. G-d is angry and so is Moshe. Moshe complains that the Jews are too much of a burden for him to bear alone. G-d tells Moshe to assemble seventy elders and gather with them in the Ohel Mo'ed (Communion Tent). G-d will then give them prophecy, and thus enable them to assume partial responsibility for the nation. G-d also tells Moshe to warn the people that they will receive meat from G-d for a full month, until it makes them sick. Moshe questions how G-d will be able to provide so much meat and is rebuked for placing limits on G-d's powers. While Moshe assembles the seventy elders, two other people in the camp, Eldad and Medad, also begin prophesying. They say that Moshe will die in the desert and that Joshua will bring the Jews into Israel. G-d then causes a wind to blow which sweeps up quail from the sea and drops them over the Israelites camp. The people all gather quail for two days. The meat is still between their teeth when G-d sends a plague to strike them down. Moshe names the place "Kivrot HaTa'avah" ("Graves of Craving"). From there they travel to Chatzerot.
Miriam complains to Aharon on behalf of Moshe's wife. The Torah attests that Moshe was the most humble of any man on the face of the earth. G-d suddenly calls Moshe, Aharon and Miriam into the Ohel Mo'ed. G-d explains to Miriam and Aharon that the type of prophecy which Moshe receives is qualitatively different than any other prophecy. He rebukes Miriam for speaking against her brother and strikes her with tzara'as (a leprous disease). Aharon entreats Moshe who prays for Miriam to be healed. G-d instructs Moshe to leave Miriam quarantined outside the camp for seven days and then she will be able to return home. The whole camp waits for Miriam to return home before traveling onwards
Those people who were unable to bring the Pesach sacrifice because they were Tamei (ritually impure) come to Moshe to complain that they have missed out. Moshe asks G-d what they should do and G-d commands the Jews about Pesach Sheni (Second Passover); those who were Tamei or too far away to bring the Pesach sacrifice on the 14th of Nissan are to bring it one month later, on the 14th of Iyar instead.
The Torah describes the moving of the camp. From the time the Mishkan was erected a cloud hovered above it, signifying G-d's presence. When the cloud rose it indicated that they should move on. G-d instructs Moshe to make two silver trumpets These will be sounded to assemble the people, and to indicate that they should break camp. In the future the Cohanim will be the ones to sound these trumpets. On the 20th of Iyar, in the second year after the Exodus, G-d tells the Israelites to leave Mount Sinai and journey to the Paran desert.
Moshe invites his father-in-law Chovev (Yitro) to accompany the Jews on their journey to the Land of Israel. Even though Moshe pleads with him to stay with them, Yitro decides to return to Midian. The people begin to complain. G-d displays His anger by sending a fire to consume the edge of the camp. The people cry out to Moshe, and when he prays the fire dies down. He names that place "Taveira" ("Burning").
The mixed multitude that accompanied the Israelites incite them to complain again about the Manna which they are eating. They ask for meat instead. G-d is angry and so is Moshe. Moshe complains that the Jews are too much of a burden for him to bear alone. G-d tells Moshe to assemble seventy elders and gather with them in the Ohel Mo'ed (Communion Tent). G-d will then give them prophecy, and thus enable them to assume partial responsibility for the nation. G-d also tells Moshe to warn the people that they will receive meat from G-d for a full month, until it makes them sick. Moshe questions how G-d will be able to provide so much meat and is rebuked for placing limits on G-d's powers. While Moshe assembles the seventy elders, two other people in the camp, Eldad and Medad, also begin prophesying. They say that Moshe will die in the desert and that Joshua will bring the Jews into Israel. G-d then causes a wind to blow which sweeps up quail from the sea and drops them over the Israelites camp. The people all gather quail for two days. The meat is still between their teeth when G-d sends a plague to strike them down. Moshe names the place "Kivrot HaTa'avah" ("Graves of Craving"). From there they travel to Chatzerot.
Miriam complains to Aharon on behalf of Moshe's wife. The Torah attests that Moshe was the most humble of any man on the face of the earth. G-d suddenly calls Moshe, Aharon and Miriam into the Ohel Mo'ed. G-d explains to Miriam and Aharon that the type of prophecy which Moshe receives is qualitatively different than any other prophecy. He rebukes Miriam for speaking against her brother and strikes her with tzara'as (a leprous disease). Aharon entreats Moshe who prays for Miriam to be healed. G-d instructs Moshe to leave Miriam quarantined outside the camp for seven days and then she will be able to return home. The whole camp waits for Miriam to return home before traveling onwards
Saturday, May 19, 2007
Parshat Nasso
Take a census of the sons of Gershon, as well, ..." (verse 22). Many commentators have asked about the seeming redundancy of the words "as well". Rav Moshe Feinstein explains that family of Gershon were charged with carrying the curtains and covers of the Mishkan, the external protective items. This is in contrast to their younger brothers, the family of Kehat, who were responsible for the actual utensils of the Mishkan. The Torah adds in the words "as well" to teach us that though their tasks are different from each other, and one seems more prestigious, both families and their respective functions are equally important.
The portion ends with the sacrifices of the twelve princes in the dedication service for the Mishkan. The Torah, which is normally so concise with words, repeats the details of the sacrifices for each tribe, though they are identical. Rabbeinu Bachaya (7; 84) explains that though each offering appears to us to be the same as the others, each of the leaders had totally different intentions in their gift. For example Yehuda, who was the tribe of kings, brought a silver plate, which symbolises the entire world over which Kings David and Solomon would rule. The tribe of Yissachar brought an identical plate, but to symbolise Torah, which was their domain, and which is likened to bread (Proverbs 9; 5). Zevulun, a tribe known for their seafaring trade, brought an identical plate to show their sphere of influence. And similarly for all the other tribes. We see from here that though each tribe had different abilities and skills, and though they were given individual tasks within the nation, they all brought the same sacrifice because they are all equally important.
One other main section of this portion is the laws of a Nazir. A person may decide, for various reasons, to take on a higher level of holiness in their lives. In order to do this the Torah forbids a Nazir from drinking wine, cutting his or her hair, and coming into contact with a corpse. The spiritual elevation of becoming a Nazir is incompatible with these activities. However, at the end of the duration of Nazirut (usually thirty days), the Nazir must bring a sin offering to the Temple. On the one hand, the Midrash Bamidbar Rabba 10; 28) says: "Since this person forbids himself from drinking wine and causes anguish to himself in order to keep away from sin [it is as if] G-d says, 'He is considered before me as a Cohen Gadol'". Contrasting this the Talmud (Nedarim 10a) says: "This person has only forbidden himself from wine [etc.] and is called a sinner (because he must bring a sin offering at the end of his time as a Nazir)". Though the Nazir strives for holiness, and in one aspect reaches the level of the high priest, because one's own personal task, which was to partake of the good things that G-d has put in the world, has not been fulfilled, that person is considered a sinner.
Following the laws of the Nazir, G-d commands Moshe to instruct the Cohanim with the text of the Priestly Blessing (verses 22-27). The Cohanim are to act as the conduits for G-d's blessing, both in the Temple and in the Synagogue. The ending of the blessings is 'Shalom', 'Peace', as the Sifra says, without peace any other blessings are worthless. The blessings are in the singular, showing that the path to peace is for each individual to play their role in the nation, and in so doing to bring out their own personal strengths. The ideal is not for everybody to be identical, but for everyone to fulfil their own unique potential within the nation.
The prerequisite for a person to be able to fulfil their role as part of the Jewish people is to recognise their importance as an individual. Without self-esteem a person will lack the strength and ability to play their part. This is the literal meaning of the name of the Parsha, Naso. In context it means to take a census, but it can also be translated as "elevate the head". Through defining the task of each person within the nation, a result of the census, each person gains self esteem and importance. Though their task may not be as prestigious as that of another, each individual plays an equally vital role in the well-being of the nation.
The portion ends with the sacrifices of the twelve princes in the dedication service for the Mishkan. The Torah, which is normally so concise with words, repeats the details of the sacrifices for each tribe, though they are identical. Rabbeinu Bachaya (7; 84) explains that though each offering appears to us to be the same as the others, each of the leaders had totally different intentions in their gift. For example Yehuda, who was the tribe of kings, brought a silver plate, which symbolises the entire world over which Kings David and Solomon would rule. The tribe of Yissachar brought an identical plate, but to symbolise Torah, which was their domain, and which is likened to bread (Proverbs 9; 5). Zevulun, a tribe known for their seafaring trade, brought an identical plate to show their sphere of influence. And similarly for all the other tribes. We see from here that though each tribe had different abilities and skills, and though they were given individual tasks within the nation, they all brought the same sacrifice because they are all equally important.
One other main section of this portion is the laws of a Nazir. A person may decide, for various reasons, to take on a higher level of holiness in their lives. In order to do this the Torah forbids a Nazir from drinking wine, cutting his or her hair, and coming into contact with a corpse. The spiritual elevation of becoming a Nazir is incompatible with these activities. However, at the end of the duration of Nazirut (usually thirty days), the Nazir must bring a sin offering to the Temple. On the one hand, the Midrash Bamidbar Rabba 10; 28) says: "Since this person forbids himself from drinking wine and causes anguish to himself in order to keep away from sin [it is as if] G-d says, 'He is considered before me as a Cohen Gadol'". Contrasting this the Talmud (Nedarim 10a) says: "This person has only forbidden himself from wine [etc.] and is called a sinner (because he must bring a sin offering at the end of his time as a Nazir)". Though the Nazir strives for holiness, and in one aspect reaches the level of the high priest, because one's own personal task, which was to partake of the good things that G-d has put in the world, has not been fulfilled, that person is considered a sinner.
Following the laws of the Nazir, G-d commands Moshe to instruct the Cohanim with the text of the Priestly Blessing (verses 22-27). The Cohanim are to act as the conduits for G-d's blessing, both in the Temple and in the Synagogue. The ending of the blessings is 'Shalom', 'Peace', as the Sifra says, without peace any other blessings are worthless. The blessings are in the singular, showing that the path to peace is for each individual to play their role in the nation, and in so doing to bring out their own personal strengths. The ideal is not for everybody to be identical, but for everyone to fulfil their own unique potential within the nation.
The prerequisite for a person to be able to fulfil their role as part of the Jewish people is to recognise their importance as an individual. Without self-esteem a person will lack the strength and ability to play their part. This is the literal meaning of the name of the Parsha, Naso. In context it means to take a census, but it can also be translated as "elevate the head". Through defining the task of each person within the nation, a result of the census, each person gains self esteem and importance. Though their task may not be as prestigious as that of another, each individual plays an equally vital role in the well-being of the nation.
Nasso Summary
Moshe is instructed to take a tally of all the family of Gershon (one of the families of Levites) between the ages of 30 and 50, who are able to work in the Mishkan. Their task in the desert is to carry all of the tapestries and hangings that cover and surround the Mishkan. The males between 30 and 50 of the family of Merari (another Levitical family) are to be counted. Their task in the desert is to carry all of the beams and pillars, along with the pegs and bases with which they fit together.
G-d instructs Moshe to send anyone who is impure out of the inner camp of the Mishkan. The Torah then lists the procedure for the Asham (guilt sacrifice) which is brought for a false oath about a deposit left for safekeeping.
The Torah lists the laws of the Sotah (suspected adulteress). She and her husband who accuses her must come to the Temple bringing a sacrifice. She is to drink specially prepared water. If she has committed adultery she will die within the year, but if she is innocent she will be rewarded by becoming pregnant within the year.
The laws of the Nazir are listed. When a man or woman chooses to become a Nazir they are prohibited to drink any grape products, cut their hair, or to come into contact with the dead. This is for the duration of their Nazirut (usually 30 days). Upon completion of their Nazirut they must shave off all their hair, and offer it on the altar along with a sacrifice.
G-d told Moshe to speak to Aaron and instruct him how to give the Priestly blessing. The Cohanim shall be a conduit through which G-d's blessings will rest upon the people.
When the Mishkan was erected the Princes of each tribe brought sacrifices, one each day for the first twelve days. They also donated the silver and gold containers in which they brought their flour and oil offerings.
From this point onwards, G-d would communicate with Moshe from between the two cherubs on the cover of the Ark of the Covenant.
G-d instructs Moshe to send anyone who is impure out of the inner camp of the Mishkan. The Torah then lists the procedure for the Asham (guilt sacrifice) which is brought for a false oath about a deposit left for safekeeping.
The Torah lists the laws of the Sotah (suspected adulteress). She and her husband who accuses her must come to the Temple bringing a sacrifice. She is to drink specially prepared water. If she has committed adultery she will die within the year, but if she is innocent she will be rewarded by becoming pregnant within the year.
The laws of the Nazir are listed. When a man or woman chooses to become a Nazir they are prohibited to drink any grape products, cut their hair, or to come into contact with the dead. This is for the duration of their Nazirut (usually 30 days). Upon completion of their Nazirut they must shave off all their hair, and offer it on the altar along with a sacrifice.
G-d told Moshe to speak to Aaron and instruct him how to give the Priestly blessing. The Cohanim shall be a conduit through which G-d's blessings will rest upon the people.
When the Mishkan was erected the Princes of each tribe brought sacrifices, one each day for the first twelve days. They also donated the silver and gold containers in which they brought their flour and oil offerings.
From this point onwards, G-d would communicate with Moshe from between the two cherubs on the cover of the Ark of the Covenant.
Sunday, May 13, 2007
Parshat Bamidbar
"Take a sum of the congregation of the Children of Israel, after their families, by the houses of their fathers, by the number of names, every male by their polls; from twenty years old and upwards, all that are able to go forth to war in Israel" (verse 2). Why did G-d require Moshe to take a census of the Jewish people? Surely G-d doesn't need Moshe to count the people in order to know how many there are, for the verse states, "He counts the number of the stars, he calls them by their names" (Psalms 147; 4). If G-d can count and name all the stars of the heavens, spanning the vastness of the universe, surely He can know the number of a few hundred thousand people standing in the Sinai desert.
Perhaps it was for Moshe's benefit. If the Jewish nation had been a democracy it would have been necessary for Moshe to take a poll to understand the needs of his constituents, but since everything was done at G-d's command, what benefit or need would Moshe have for a census?
The Torah seems to imply that the census was related to war, only the men were counted, and only from the age of twenty, when they are suitable for battle. One could have made the mistake of thinking that there was a tactical purpose in this census to establish the strength of the army. However throughout history, Jewish armies have never won battles based on strength of numbers. When G-d told Gideon to gather men for the battle against Midian he made him send the majority of the army home before the battle. "And the L-rd said to Gideon, 'The people that are with you are too many for me to give Midian into their hands, lest Israel vaunt themselves against me saying, my own hand has saved me...'" (Shoftim 7; 2). G-d commands Gideon to whittle the size of the army down from 32,000 to 300! In the desert, when the Jews were totally reliant on miracles for their sustenance, certainly they did not need numerical strength to win battles. Rav Moshe Feinstein explains that this is the reason that the Torah stresses and repeats "As G-d commanded Moshe, and they counted them in the Sinai desert" (I; 19). Lest we make the mistake of thinking that Moshe counted the people for any strategic purpose, the Torah repeats that the census was taken solely because G-d had commanded it.
In answer to this question, Rashi begins his commentary on Numbers with the following: "Because the Jews are so dear to G-d, He counts them all the time. When they left Egypt He commanded a census be taken, after the incident of the Golden Calf, when many people died, He counted them to know the number remaining, and when He was about to rest His Holy Presence upon them He counted them. On the first of Nissan the Mishkan was erected, and on the first of Iyar He counted them."
How does G-d's commanding for a census to be taken show how dear the Children of Israel are to Him? Ibn Ezra (Psalms ibid.) says that there is a difference between the Hebrew words minyan, and mispar, both of which mean number in English. The former refers to the total of the whole, whereas the latter denotes individuality within the group. It is the word mispar which is used in the taking of this census. Similarly, the people are to be counted according to "the number of names". A name represents the potential, uniqueness and the individuality of a person. By instructing Moshe to count the people, G-d is telling them that each person has a unique role to fulfil within the nation. Everyone is a vital part of G-d's plan. This is a clear message from G-d to the nation, showing them their importance. This explains why G-d commanded the census to be taken, and why Rashi describes it as showing how dear the Jewish nation is to G-d.
Perhaps it was for Moshe's benefit. If the Jewish nation had been a democracy it would have been necessary for Moshe to take a poll to understand the needs of his constituents, but since everything was done at G-d's command, what benefit or need would Moshe have for a census?
The Torah seems to imply that the census was related to war, only the men were counted, and only from the age of twenty, when they are suitable for battle. One could have made the mistake of thinking that there was a tactical purpose in this census to establish the strength of the army. However throughout history, Jewish armies have never won battles based on strength of numbers. When G-d told Gideon to gather men for the battle against Midian he made him send the majority of the army home before the battle. "And the L-rd said to Gideon, 'The people that are with you are too many for me to give Midian into their hands, lest Israel vaunt themselves against me saying, my own hand has saved me...'" (Shoftim 7; 2). G-d commands Gideon to whittle the size of the army down from 32,000 to 300! In the desert, when the Jews were totally reliant on miracles for their sustenance, certainly they did not need numerical strength to win battles. Rav Moshe Feinstein explains that this is the reason that the Torah stresses and repeats "As G-d commanded Moshe, and they counted them in the Sinai desert" (I; 19). Lest we make the mistake of thinking that Moshe counted the people for any strategic purpose, the Torah repeats that the census was taken solely because G-d had commanded it.
In answer to this question, Rashi begins his commentary on Numbers with the following: "Because the Jews are so dear to G-d, He counts them all the time. When they left Egypt He commanded a census be taken, after the incident of the Golden Calf, when many people died, He counted them to know the number remaining, and when He was about to rest His Holy Presence upon them He counted them. On the first of Nissan the Mishkan was erected, and on the first of Iyar He counted them."
How does G-d's commanding for a census to be taken show how dear the Children of Israel are to Him? Ibn Ezra (Psalms ibid.) says that there is a difference between the Hebrew words minyan, and mispar, both of which mean number in English. The former refers to the total of the whole, whereas the latter denotes individuality within the group. It is the word mispar which is used in the taking of this census. Similarly, the people are to be counted according to "the number of names". A name represents the potential, uniqueness and the individuality of a person. By instructing Moshe to count the people, G-d is telling them that each person has a unique role to fulfil within the nation. Everyone is a vital part of G-d's plan. This is a clear message from G-d to the nation, showing them their importance. This explains why G-d commanded the census to be taken, and why Rashi describes it as showing how dear the Jewish nation is to G-d.
Bamidbar Summary
The book of Bamidbar opens with a census of all the males over twenty, the age when they are able to serve in the army. The total, excluding the tribe of Levi who were not counted, was 603,550. The Levi'im are placed in charge of carrying the Mishkan (Tabernacle) and all of its fittings throughout the journeys in the desert. G-d designates each tribe's place surrounding the Mishkan in which they will remain during their time in the desert. Yehuda, Yissachar and Zevulun shall be to the East, Reuven, Shimon and Gad are placed in the south, Ephraim, Menashe and Binyamin to the West, and Dan, Asher and Naftali in the North.
The Torah lists Aaron's genealogy. The Levi'im are instructed to safeguard the Mishkan, and to serve the Cohanim. The tribe of Levi is given the honour of looking after the Mishkan in lieu of the firstborn who were originally intended for the position. The Levi'im are subdivided into three family groupings and a census of their numbers taken, from the age of one month upward. Their total number is 22,000. The tally of firstborn males is 22,273. The firstborn are exchanged for Levi'im, and the remaining 273 firstborn have to redeem themselves for five shekels each. This money is given to the Cohanim.
Special instructions and precautions are given to the family of Kehat who are the ones who have to carry the vessels of the Mishkan. First the Cohanim must enter the Mishkan and cover all of the furnishings with special covers; only when they have completed this may the Kahatites come to carry them. Because they are in contact with the most holy parts of the Mishkan, they are most at risk of being killed if they don't perform their task properly.
The Torah lists Aaron's genealogy. The Levi'im are instructed to safeguard the Mishkan, and to serve the Cohanim. The tribe of Levi is given the honour of looking after the Mishkan in lieu of the firstborn who were originally intended for the position. The Levi'im are subdivided into three family groupings and a census of their numbers taken, from the age of one month upward. Their total number is 22,000. The tally of firstborn males is 22,273. The firstborn are exchanged for Levi'im, and the remaining 273 firstborn have to redeem themselves for five shekels each. This money is given to the Cohanim.
Special instructions and precautions are given to the family of Kehat who are the ones who have to carry the vessels of the Mishkan. First the Cohanim must enter the Mishkan and cover all of the furnishings with special covers; only when they have completed this may the Kahatites come to carry them. Because they are in contact with the most holy parts of the Mishkan, they are most at risk of being killed if they don't perform their task properly.
Sunday, May 06, 2007
Parshat Behar
Super Jews
This week's Torah reading contains the commandment of Sh'mita, allowing the land to lie fallow in the seventh year. The Midrash (Yalkut Tehillim 103) says about this mitzvah, "Bless the L-rd, you angels of His, you mighty ones who perform His bidding, hearkening to the voice of His word" (Psalms 103; 20). Rav Yitzchak Nafcha says that this refers to those who observe the Sh'mita laws. The normal course of the world is for a person to perform a mitzvah for a day, or a week, or even a month; is it possible to keep something for a whole year? Yet these farmers watch their fields become destroyed, and their vineyards ruined, and they remain silent.
A person can refrain from something for a single day, with extra strength of character they can continue for a week or a month, but to remain observant of this law of Sh'mita for an entire year, slowly watching years of hard work falling into ruin and seeing other people come in and treat the field as ownerless, is almost beyond the capability of a normal person. All of a person's resolve and determination to observe this law is worn down day by day. Therefore the Midrash refers to such people as "angels, the mighty ones".
The Talmud (Shabbat 88a) learns out from the same verse in Psalms the greatness of the Jewish nation as they received the Torah. "At the moment that the Jews said 'We will do' before 'We will understand' a voice came out of heaven saying 'Who revealed to My children this secret that the angels use, as the verse says, "You mighty ones who perform His bidding, hearkening to the voice of His word". First they obey, and then they understand. This ability to accept G-d's will unquestioningly, and only afterwards to attempt to understand it, is the secret of the Jews' strength as a nation. It is the phrase that they used at Mount Sinai, the phrase that the angels use, and it is also the only way that the nation can observe the commandment of Sh'mita. The people don't ask how they will be able to eat in the seventh year; they first observe the commandment, and then have faith and trust that G-d will provide for them.
We see that this commandment is almost beyond human capability to perform, being in the realm of the angelic. However, in the second of today's readings the Torah describes a severe punishment for not keeping the mitzvah of Sh'mita. "Then the land will be appeased for its Sh'mitot during all the years of its desolation, while you are the land of your enemies. Then the land will rest, and it will appease for all its Sh'mitot" (Leviticus 36; 34). The Talmud derives from here that exile results from Israel's failure to observe Sh'mita. Because of the seventy Sh'mitot that they had violated prior to and during the First Temple period, the Babylonian exile lasted for seventy years, during which time the land made up for the rest of which it had been deprived.
This shows the tremendous spiritual level of which the Jewish nation is capable of achieving. G-d demands that we achieve the status of angels, otherwise we are severely punished with exile and suffering. Being a nation like all other nations is not an option for the Jews; there is no middle ground. Either we reach almost inhuman spiritual heights, and receive the blessings detailed in Bechokosai, or we fail and incur the punishments and curses listed there.
This week's Torah reading contains the commandment of Sh'mita, allowing the land to lie fallow in the seventh year. The Midrash (Yalkut Tehillim 103) says about this mitzvah, "Bless the L-rd, you angels of His, you mighty ones who perform His bidding, hearkening to the voice of His word" (Psalms 103; 20). Rav Yitzchak Nafcha says that this refers to those who observe the Sh'mita laws. The normal course of the world is for a person to perform a mitzvah for a day, or a week, or even a month; is it possible to keep something for a whole year? Yet these farmers watch their fields become destroyed, and their vineyards ruined, and they remain silent.
A person can refrain from something for a single day, with extra strength of character they can continue for a week or a month, but to remain observant of this law of Sh'mita for an entire year, slowly watching years of hard work falling into ruin and seeing other people come in and treat the field as ownerless, is almost beyond the capability of a normal person. All of a person's resolve and determination to observe this law is worn down day by day. Therefore the Midrash refers to such people as "angels, the mighty ones".
The Talmud (Shabbat 88a) learns out from the same verse in Psalms the greatness of the Jewish nation as they received the Torah. "At the moment that the Jews said 'We will do' before 'We will understand' a voice came out of heaven saying 'Who revealed to My children this secret that the angels use, as the verse says, "You mighty ones who perform His bidding, hearkening to the voice of His word". First they obey, and then they understand. This ability to accept G-d's will unquestioningly, and only afterwards to attempt to understand it, is the secret of the Jews' strength as a nation. It is the phrase that they used at Mount Sinai, the phrase that the angels use, and it is also the only way that the nation can observe the commandment of Sh'mita. The people don't ask how they will be able to eat in the seventh year; they first observe the commandment, and then have faith and trust that G-d will provide for them.
We see that this commandment is almost beyond human capability to perform, being in the realm of the angelic. However, in the second of today's readings the Torah describes a severe punishment for not keeping the mitzvah of Sh'mita. "Then the land will be appeased for its Sh'mitot during all the years of its desolation, while you are the land of your enemies. Then the land will rest, and it will appease for all its Sh'mitot" (Leviticus 36; 34). The Talmud derives from here that exile results from Israel's failure to observe Sh'mita. Because of the seventy Sh'mitot that they had violated prior to and during the First Temple period, the Babylonian exile lasted for seventy years, during which time the land made up for the rest of which it had been deprived.
This shows the tremendous spiritual level of which the Jewish nation is capable of achieving. G-d demands that we achieve the status of angels, otherwise we are severely punished with exile and suffering. Being a nation like all other nations is not an option for the Jews; there is no middle ground. Either we reach almost inhuman spiritual heights, and receive the blessings detailed in Bechokosai, or we fail and incur the punishments and curses listed there.
Saturday, May 05, 2007
Bechukotai Summary
G-d tells the Jewish nation of the blessings and prosperity that they will receive for following the commandments. But if we do not keep the commandments then our crops will fail. We will be conquered by our enemies, and end up starving. Eventually we will be sent into exile and scattered amongst the other nations. Eventually the remaining few will realise that the punishments have come about through our disobedience and will repent and confess our sins. G-d will then remember His covenant with the Patriarchs and forgive our sins. G-d promises to never completely forsake us, no matter how far we have strayed.
If a person donates the erech (set value) of a person to the Temple they shall pay a fixed amount based on the age and gender of that person. If someone donates an animal to the Temple that is fitting for a sacrifice he may not substitute it for another. If it is an animal that cannot be sacrificed it shall be brought before a Kohen who will evaluate it and it must be redeemed and its value given to the Temple. If it is the owner who redeems it he should add on one fifth to that value.
If someone donates their house its value shall be calculated by a Cohen and paid to the Temple. If the owner redeems it he must add on an extra fifth. If someone consecrates their field there is a formula for calculating its worth. If the person who consecrated it redeems the field then he must add on one fifth. If the owner does not redeem his field before the Jubilee year, it becomes consecrated permanently to G-d and is the hereditary property of the Cohanim. If the field that one consecrates was not his hereditary property, and is not redeemed, in the Jubilee year it reverts to its original owner.
First born animals from species which may be sacrificed belong to G-d and may not be consecrated. If a non-kosher animal is consecrated it shall be redeemed for its value plus an additional fifth. Any item which a person declares as a cherem (taboo) cannot be sold or redeemed. The tithes of the land belong to G-d. If a person wishes to redeem them he must add an additional fifth. Every tenth animal that passes under the rod must be consecrated to G-d. No substitutions may be made whether for better or for worse.
These are the commandments that G-d gave Moshe for the Jewish nation at Mount Sinai.
If a person donates the erech (set value) of a person to the Temple they shall pay a fixed amount based on the age and gender of that person. If someone donates an animal to the Temple that is fitting for a sacrifice he may not substitute it for another. If it is an animal that cannot be sacrificed it shall be brought before a Kohen who will evaluate it and it must be redeemed and its value given to the Temple. If it is the owner who redeems it he should add on one fifth to that value.
If someone donates their house its value shall be calculated by a Cohen and paid to the Temple. If the owner redeems it he must add on an extra fifth. If someone consecrates their field there is a formula for calculating its worth. If the person who consecrated it redeems the field then he must add on one fifth. If the owner does not redeem his field before the Jubilee year, it becomes consecrated permanently to G-d and is the hereditary property of the Cohanim. If the field that one consecrates was not his hereditary property, and is not redeemed, in the Jubilee year it reverts to its original owner.
First born animals from species which may be sacrificed belong to G-d and may not be consecrated. If a non-kosher animal is consecrated it shall be redeemed for its value plus an additional fifth. Any item which a person declares as a cherem (taboo) cannot be sold or redeemed. The tithes of the land belong to G-d. If a person wishes to redeem them he must add an additional fifth. Every tenth animal that passes under the rod must be consecrated to G-d. No substitutions may be made whether for better or for worse.
These are the commandments that G-d gave Moshe for the Jewish nation at Mount Sinai.
Behar Summary
G-d instructs Moshe about the Shemita (Sabbatical year) for the land. For six years we may work the land, but in the seventh we must leave it to lie fallow. Anything that grows during this year may be eaten by anyone who wants it, or is left to the animals. We must also count a cycle of seven Sabbatical years and on the 50th year proclaim a Yovel (Jubilee year). This is also a year of rest for the fields and is a time when all slaves must be set free and all land returned to its original ancestral owners. The selling price of any land must reflect the fact that it will return to the original owners in the Jubilee year. G-d promises that in the sixth year the land will provide enough crops to last for Shemita and in the 48th year, also for the Yovel that follows. No land may be sold in perpetuity.
If a person becomes impoverished and is forced to sell their hereditary land, they or their relatives should redeem it as soon as they are able. The redemption price shall be calculated based on the sale price and the remaining years until the Yovel. Houses in walled cities may only be redeemed up until one year after they have been sold. If they are not redeemed by that time they shall become the permanent property of the purchaser. Houses in Levitical cities may always be redeemed, and if they are not redeemed they revert back to the Levites in the Jubilee year.
We are commanded to help our brethren who become impoverished with interest free loans. If a Jew becomes so impoverished that he is forced to sell himself as a slave, his master must not work him unnecessarily hard. The master must also provide food and accommodation for the slave's wife and children, and must set him free in the Jubilee year. Non-Jewish slaves however become hereditary property and should not be set free.
If a Jew is sold to a non-Jew as a slave he must be redeemed as soon as possible. We are obligated in all of these laws because G-d brought us out of bondage from the land of Egypt. We are commanded not to build idols or altars to false gods.
If a person becomes impoverished and is forced to sell their hereditary land, they or their relatives should redeem it as soon as they are able. The redemption price shall be calculated based on the sale price and the remaining years until the Yovel. Houses in walled cities may only be redeemed up until one year after they have been sold. If they are not redeemed by that time they shall become the permanent property of the purchaser. Houses in Levitical cities may always be redeemed, and if they are not redeemed they revert back to the Levites in the Jubilee year.
We are commanded to help our brethren who become impoverished with interest free loans. If a Jew becomes so impoverished that he is forced to sell himself as a slave, his master must not work him unnecessarily hard. The master must also provide food and accommodation for the slave's wife and children, and must set him free in the Jubilee year. Non-Jewish slaves however become hereditary property and should not be set free.
If a Jew is sold to a non-Jew as a slave he must be redeemed as soon as possible. We are obligated in all of these laws because G-d brought us out of bondage from the land of Egypt. We are commanded not to build idols or altars to false gods.
Wednesday, May 02, 2007
Tosefet Bracha - Emor
Making use of a Cohen
“And you shall make him holy” (21; 5)
The Talmud Yerushalmi says on this verse (Brachot 8; 5) that it is forbidden to make use of a cohen, and one who does so is considered as if they used things sanctified to the Temple.
However, since it is very difficult in practice to keep this law, since there are many cohanim and their families who rely on serving others for their livelihood (as workers, servants, or retailers). Therefore the poskim have ruled that if a cohen receives pay for his work, it is possible for him to forego his honour. The sanctity of the cohen cannot be greater than this, because the money that he earns is like a redemption for the Temple item (certain Temple items can be redeemed for money and lose their holy status in the process).
We find that even Sages of the Talmud would have oaid servants who were cohanim (look in Chulin 133a)
Furthermore we find that the Sages were not specific that it has to be a tangible gain for the cohen, for example paying him money, but even if he receives a spiritual gain one is able to make use of the cohen. We find in Bava Kamma 20a that Rav Chisda asked a certain Sage for the source of a particular Halacha that he didn’t know. The Sage replied with the condition that Rav Chisda must first serve him in some way. (Rav Chisda placed a turban on his head, to show that he was accepting him as his teacher temporarily). It is known that Rav Chisda was a cohen (look in Shabbat 10b). So we see that even for a spiritual gain of learning Torah it is permitted to make use of a cohen.
Furthermore, from here we can say that even if there is no physical or spiritual benefit, but it suits the cohen to serve, it is permitted for him. It is well known that just as it is forbidden to make use of a cohen it is also forbidden to make use of a Talmid Chacham. This is the meaning of the Mishna (Pirkei Avot 1; 7) ‘One who makes use of the crown (of Torah) will depart from the world’. Also in Megillah (28b) they said that it is forbidden to make use of someone who has learnt Mishna. Even so, the gemara there brings an incident with Reish Lakish who needed to ford a river, and someone came and carried him across the river on his shoulders. Reish Lakish asked him if he had ever learnt chumash or Mishna, and the man replied that he had. Reish Lakish was very upset that he had made use of a Talmid Chacham. The man said to him ‘it is good for me to be of service to the master’. It is explained there that Reish Lakish accepted his answer, and was no longer upset. It seems from here that even if a person is happy to be made use of, that is also considered some kind of reward, and is permitted. Perhaps we can extend this concept also to making use of a cohen.
Even though this reasoning is only said about a talmid chacham and not a regular person, it may apply also to a cohen. The Talmud (Kiddushin 33b) says that someone who is involved in good deeds is also considered like a talmid chacham (in regards to standing up before them, and giving them honour), so perhaps we can extend it to a cohen.
Some people want to bring a proof that it is permitted to make use of a cohen from the halacha that the slave who is a cohen does not get his ear pierced (if he wishes to extend his servitude beyond the seven years), because it would blemish him (Bechorot 37b). It is clear from this that a cohan can be a slave.
However the truth is that this is not a good proof, because it is known that piercing the ear is only for a slave that was sold by the Beit Din because he was a thief who could not repay what he stole. For the pay that he earns as a slave he pays back the theft. But someone who sells themselves does not have their ear pierced. Since this Talmud is only talking about a thief, therefore he has cheapened his cohanic status through his actions and the prohibition of making use of a cohen would no longer apply.
From everything we have explained, it is very painful to read that one of the greatest poskim (the kinesset hagedolah) gives a harsh ruling on this matter. He writes (OC hagahot Beit Yosef 31): Experience teaches us that someone who makes use of a cohen will not see any blessing in that thing.
From his words it implies that even if the cohen receives pay for his work it won’t help. This is a very difficult ruling, but its status is doubtful.
“And you shall make him holy” (21; 5)
The Talmud Yerushalmi says on this verse (Brachot 8; 5) that it is forbidden to make use of a cohen, and one who does so is considered as if they used things sanctified to the Temple.
However, since it is very difficult in practice to keep this law, since there are many cohanim and their families who rely on serving others for their livelihood (as workers, servants, or retailers). Therefore the poskim have ruled that if a cohen receives pay for his work, it is possible for him to forego his honour. The sanctity of the cohen cannot be greater than this, because the money that he earns is like a redemption for the Temple item (certain Temple items can be redeemed for money and lose their holy status in the process).
We find that even Sages of the Talmud would have oaid servants who were cohanim (look in Chulin 133a)
Furthermore we find that the Sages were not specific that it has to be a tangible gain for the cohen, for example paying him money, but even if he receives a spiritual gain one is able to make use of the cohen. We find in Bava Kamma 20a that Rav Chisda asked a certain Sage for the source of a particular Halacha that he didn’t know. The Sage replied with the condition that Rav Chisda must first serve him in some way. (Rav Chisda placed a turban on his head, to show that he was accepting him as his teacher temporarily). It is known that Rav Chisda was a cohen (look in Shabbat 10b). So we see that even for a spiritual gain of learning Torah it is permitted to make use of a cohen.
Furthermore, from here we can say that even if there is no physical or spiritual benefit, but it suits the cohen to serve, it is permitted for him. It is well known that just as it is forbidden to make use of a cohen it is also forbidden to make use of a Talmid Chacham. This is the meaning of the Mishna (Pirkei Avot 1; 7) ‘One who makes use of the crown (of Torah) will depart from the world’. Also in Megillah (28b) they said that it is forbidden to make use of someone who has learnt Mishna. Even so, the gemara there brings an incident with Reish Lakish who needed to ford a river, and someone came and carried him across the river on his shoulders. Reish Lakish asked him if he had ever learnt chumash or Mishna, and the man replied that he had. Reish Lakish was very upset that he had made use of a Talmid Chacham. The man said to him ‘it is good for me to be of service to the master’. It is explained there that Reish Lakish accepted his answer, and was no longer upset. It seems from here that even if a person is happy to be made use of, that is also considered some kind of reward, and is permitted. Perhaps we can extend this concept also to making use of a cohen.
Even though this reasoning is only said about a talmid chacham and not a regular person, it may apply also to a cohen. The Talmud (Kiddushin 33b) says that someone who is involved in good deeds is also considered like a talmid chacham (in regards to standing up before them, and giving them honour), so perhaps we can extend it to a cohen.
Some people want to bring a proof that it is permitted to make use of a cohen from the halacha that the slave who is a cohen does not get his ear pierced (if he wishes to extend his servitude beyond the seven years), because it would blemish him (Bechorot 37b). It is clear from this that a cohan can be a slave.
However the truth is that this is not a good proof, because it is known that piercing the ear is only for a slave that was sold by the Beit Din because he was a thief who could not repay what he stole. For the pay that he earns as a slave he pays back the theft. But someone who sells themselves does not have their ear pierced. Since this Talmud is only talking about a thief, therefore he has cheapened his cohanic status through his actions and the prohibition of making use of a cohen would no longer apply.
From everything we have explained, it is very painful to read that one of the greatest poskim (the kinesset hagedolah) gives a harsh ruling on this matter. He writes (OC hagahot Beit Yosef 31): Experience teaches us that someone who makes use of a cohen will not see any blessing in that thing.
From his words it implies that even if the cohen receives pay for his work it won’t help. This is a very difficult ruling, but its status is doubtful.
Sunday, April 29, 2007
Parshat Emor
"You shall not profane My holy name, and I shall be sanctified in the midst of the Children of Israel, I am the L-rd Who sanctifies you" (Leviticus 22; 32). The idea of Minyan is derived from this verse by the Talmud. The Bavli (Babylonian) and Yerushalmi Talmud use different events to illustrate this concept. Both verses contain the word 'midst' and each Talmud applies the hermeneutic principle of Gezeira Shava to learn from an identical word elsewhere in the Chumash.
The Bavli learns from Korach's rebellion against Moshe and the twelve spies who brought back the evil report about Israel. Before G-d destroys Korach and his cohorts, He tells Moshe and Aharon "Separate yourselves from the midst of this congregation, and I shall destroy them in an instant" (Numbers 6; 20). We learn here that the word congregation means ten men, as it says "How long for this evil congregation that provokes complaints against Me..." (ibid. 14; 26). Though there were twelve spies who scouted out the land of Israel, Joshua and Calev brought back good reports, so only ten were considered the evil congregation.
The Yerushalmi Talmud derives the need for ten men from Joseph's brothers when they came to Egypt to purchase grain. The verse states "The sons of Israel came to buy provisions in the midst of those who came..." (Genesis 42; 5). Though Ya'akov had twelve sons, Joseph was already in Egypt, and Benjamin did not go with the others, so there were ten who came into Egypt. Rashi explains the word 'midst' means that they disguised themselves when they entered Egypt, and it was for this reason that Joseph was able to accuse them of being spies. However, according to the Midrash, the reason that they disguised themselves was in order to find Joseph who they had sold into slavery. So, as above, the need for a minyan is based on a group sin.
The simple explanation of a Gezeira Shava is that when the same word appears in two places the Rabbis can learn a concept from one to the other. However, on a deeper level, it seems that there is some connection between these incidents, and the need for a quorum for prayer. Somehow prayer with a minyan must be intended to correct those sins. The Halacha states that we may not say Barchu, Kaddish or Kedusha without a minyan. These are the most holy of prayers, describing G-d's sanctity.
If we look closely at all three incidents, the spies, the brothers and Korach's rebellion, we see that ultimately they were a struggle for leadership. The spies were the leaders of their tribes in the desert. According to the Midrash they were afraid that once they came into the land of Israel and each person had their own portion of land their power would be diminished. Therefore they plotted to remain in the desert as long as possible. Korach's quarrel with Moshe and Aharon was also a power struggle. His main complaint was that his younger cousin had been made the head of the family, not he. Finally, the reason that the brothers sold Joseph was because of his dreams that they would eventually bow down to him. They wanted to remove this 'claimant to the throne' from their midst.
It is not only people who proclaim G-d's sanctity, but also the angels. In Isaiah’s vision of the heavenly host he describes them. "And one cried to another, and said, 'Holy, holy, holy, is the L-rd of Hosts, the whole earth is filled with His glory." (6; 3). It seems that even amongst the angels G-d's sanctity can only be proclaimed after they have all called to each other for permission. Though each angel has its own specific and unique mission, only when they all unite is G-d's unity proclaimed. Through showing that all the separate tasks are part of a single Divine plan G-d's sanctity is shown to the world.
This is exactly the same with people. As long as each person is struggling for their own personal interests, in the so called 'survival of the fittest', G-d remains hidden from the world. Whether it is a power struggle between princes, Rabbis or sons of Ya'akov, the egocentric focus does not allow room for G-d to be perceived. However, when a group of people unite to pray, to sanctify G-d through praise, their own personal interests must be set aside. Therefore each time we make a minyan for prayer, we partially correct the underlying character defect that led to the sins from whence we derive the need for a quorum.
The Bavli learns from Korach's rebellion against Moshe and the twelve spies who brought back the evil report about Israel. Before G-d destroys Korach and his cohorts, He tells Moshe and Aharon "Separate yourselves from the midst of this congregation, and I shall destroy them in an instant" (Numbers 6; 20). We learn here that the word congregation means ten men, as it says "How long for this evil congregation that provokes complaints against Me..." (ibid. 14; 26). Though there were twelve spies who scouted out the land of Israel, Joshua and Calev brought back good reports, so only ten were considered the evil congregation.
The Yerushalmi Talmud derives the need for ten men from Joseph's brothers when they came to Egypt to purchase grain. The verse states "The sons of Israel came to buy provisions in the midst of those who came..." (Genesis 42; 5). Though Ya'akov had twelve sons, Joseph was already in Egypt, and Benjamin did not go with the others, so there were ten who came into Egypt. Rashi explains the word 'midst' means that they disguised themselves when they entered Egypt, and it was for this reason that Joseph was able to accuse them of being spies. However, according to the Midrash, the reason that they disguised themselves was in order to find Joseph who they had sold into slavery. So, as above, the need for a minyan is based on a group sin.
The simple explanation of a Gezeira Shava is that when the same word appears in two places the Rabbis can learn a concept from one to the other. However, on a deeper level, it seems that there is some connection between these incidents, and the need for a quorum for prayer. Somehow prayer with a minyan must be intended to correct those sins. The Halacha states that we may not say Barchu, Kaddish or Kedusha without a minyan. These are the most holy of prayers, describing G-d's sanctity.
If we look closely at all three incidents, the spies, the brothers and Korach's rebellion, we see that ultimately they were a struggle for leadership. The spies were the leaders of their tribes in the desert. According to the Midrash they were afraid that once they came into the land of Israel and each person had their own portion of land their power would be diminished. Therefore they plotted to remain in the desert as long as possible. Korach's quarrel with Moshe and Aharon was also a power struggle. His main complaint was that his younger cousin had been made the head of the family, not he. Finally, the reason that the brothers sold Joseph was because of his dreams that they would eventually bow down to him. They wanted to remove this 'claimant to the throne' from their midst.
It is not only people who proclaim G-d's sanctity, but also the angels. In Isaiah’s vision of the heavenly host he describes them. "And one cried to another, and said, 'Holy, holy, holy, is the L-rd of Hosts, the whole earth is filled with His glory." (6; 3). It seems that even amongst the angels G-d's sanctity can only be proclaimed after they have all called to each other for permission. Though each angel has its own specific and unique mission, only when they all unite is G-d's unity proclaimed. Through showing that all the separate tasks are part of a single Divine plan G-d's sanctity is shown to the world.
This is exactly the same with people. As long as each person is struggling for their own personal interests, in the so called 'survival of the fittest', G-d remains hidden from the world. Whether it is a power struggle between princes, Rabbis or sons of Ya'akov, the egocentric focus does not allow room for G-d to be perceived. However, when a group of people unite to pray, to sanctify G-d through praise, their own personal interests must be set aside. Therefore each time we make a minyan for prayer, we partially correct the underlying character defect that led to the sins from whence we derive the need for a quorum.
Emor summary
Emor begins with laws which apply to male Cohanim. They are not permitted to come into contact with a dead body, with the exception of certain close relatives. They must not make marks on their bodies as signs of mourning. They are also forbidden from marrying a divorcee or a woman who has previously had forbidden sexual relationships. The Cohen Gadol (High Priest) is forbidden to grow his hair long or to wear ripped clothes. He may not come into contact with any dead body, even that of his parents. He may only marry a virgin.
Any Cohen who has a physical blemish may not serve in the Temple. However he may still eat from the sacrifices and all of the other laws of Cohanim apply to him. Any Cohen who is ritually impure may not enter the Temple or offer any sacrifices. Only a Cohen and his family may eat of the sacrifices which belong to the Cohanim, or eat terumah (tithe from crops). If the daughter of a Cohen marries a non-Cohen she may no longer eat terumah.
A blemished animal may not be sacrificed. It may be given, however, as a gift to the Temple. No animal may be sacrificed before it is eight days old. We may not slaughter a female animal and its child on the same day. A Thanksgiving sacrifice must be eaten on the same day that it is sacrificed.
G-d told Moshe the laws of the festivals. On Shabbat we may not do any melacha (creative activity). Pesach (Passover) is on the 14th of Nissan. We must eat matza for seven days. On the second day of Pesach we bring the Omer offering of barley. We then begin counting seven weeks. On the fiftieth day, Shavuot, a wheat offering is brought from the new grain. Rosh HaShana is on the first day of the seventh month and the shofar is sounded. The 10th of that month is Yom Kippur (Day of Atonement). Succot is on the 15th of the month, and it lasts for seven days. During the festival of Succoth we must take an esrog, lulav, myrtle and willow. We must also dwell in Succot for seven days.
G-d tells Moshe about the Menorah. Every evening Aharon shall light it so that it shall burn from evening until morning. Twelve loaves of bread are set upon the Shulchan (table) in the Temple and are replaced every Shabbat.
A certain man began to quarrel and blasphemed G-d's name. The people brought him to Moshe and kept him under custody until the penalty could be specified by G-d. G-d instructs that a blasphemer must be taken outside the camp and stoned to death. Similarly a murderer must be put to death. If one kills an animal he must make monetary compensation. If someone injures his neighbour he must pay compensation.
Any Cohen who has a physical blemish may not serve in the Temple. However he may still eat from the sacrifices and all of the other laws of Cohanim apply to him. Any Cohen who is ritually impure may not enter the Temple or offer any sacrifices. Only a Cohen and his family may eat of the sacrifices which belong to the Cohanim, or eat terumah (tithe from crops). If the daughter of a Cohen marries a non-Cohen she may no longer eat terumah.
A blemished animal may not be sacrificed. It may be given, however, as a gift to the Temple. No animal may be sacrificed before it is eight days old. We may not slaughter a female animal and its child on the same day. A Thanksgiving sacrifice must be eaten on the same day that it is sacrificed.
G-d told Moshe the laws of the festivals. On Shabbat we may not do any melacha (creative activity). Pesach (Passover) is on the 14th of Nissan. We must eat matza for seven days. On the second day of Pesach we bring the Omer offering of barley. We then begin counting seven weeks. On the fiftieth day, Shavuot, a wheat offering is brought from the new grain. Rosh HaShana is on the first day of the seventh month and the shofar is sounded. The 10th of that month is Yom Kippur (Day of Atonement). Succot is on the 15th of the month, and it lasts for seven days. During the festival of Succoth we must take an esrog, lulav, myrtle and willow. We must also dwell in Succot for seven days.
G-d tells Moshe about the Menorah. Every evening Aharon shall light it so that it shall burn from evening until morning. Twelve loaves of bread are set upon the Shulchan (table) in the Temple and are replaced every Shabbat.
A certain man began to quarrel and blasphemed G-d's name. The people brought him to Moshe and kept him under custody until the penalty could be specified by G-d. G-d instructs that a blasphemer must be taken outside the camp and stoned to death. Similarly a murderer must be put to death. If one kills an animal he must make monetary compensation. If someone injures his neighbour he must pay compensation.
Tosefet Bracha - Acharei Mot
“You shall afflict your souls” (16; 31)
Several times in the Talmud it teaches the well known drasha: If someomne eats and drinks on the ninth (of Tishrei – the day before Yom Kippur) it is considered as if he has fasted on both the ninth and the tenth.
The reason for this drasha is not clear, why should there be such a great reward for eating and drinking such that it is considered like fasting on Yom Kippur? Rashi takes it a step further and says (Rosh Hashana 9a) that anyone who eats a lot and drinks a lot …. This just makes it more confusing and we have to figure out why this should be true.
Perhas we can explain based on the Mishna in Ta’anit (26a) that the anshei mishmar (the representatives from each town who went to the Temple in shifts to ‘supervise’ the sacrifices) would sit and learn constantly in the Beit Hamikdash and would dedicate their learning and the sacrifices to all of Israel. They would fast every day of the week except for Sunday. The Talmud explains the reason for not fasting on Sunday, so that they should not go directly from the rest and enjoyment of Shabbat into fasting, which may weaken them significantly and endanger their lives. The conept of dying refers here to the weakening of the body, just as the phrase ‘the Torah will only be acquired properly by someone who ‘kills’ themselves over it’ (Brachot 63b). This doesn’t mean actual killing, but weakening themselves, because if they would actually kill themselves over it that would certainly not be acquiring it at all. Once a person dies they become free from the Torah (as it says in Nida 61b). In the Talmud of Tamid (32a) it asks: what should a person do to live? Kill themselves (in other words humble themselves). There are many other examples of this use of the word ‘kill’ or ‘death’.
So the Mishna in Ta’anit means that on Shabbat a person spoils themselves with food and drink, as Rashi explains in Beitza (16a) regarding the extra soul of Shabbat. He says that the soul expands the ability of the heart to enjoy and be happy with food and drink without being repulsed by it. We can understand that ‘being repulsed’ teaches that the nature of a person is that when they have eaten their fill and there is no room left in their bellies, they lose their appetite for any more food and they become repulsed by it. But on Shabbat a person is able to eat and drink more without becoming ill from having eaten too much.
Therefore it is clear that a fast that comes straight after Shabbat is very difficult. This is why the anshei mishmar would not fast on Sunday. Similarly, the more one eats and drinks on the day before Yom Kippur, the more difficult it is for them to fast on Yom Kippur. This is why it is praiseworthy to eat and drink on the ninth and it is considered as if they had fasted. The difficulty of the subsequent fast is considered like a double fast. We can see that Rashi was very precise when he said ‘eats and drinks a lot’, because it is the extra food that makes the fast more difficult.
You should know that based on this explanation we can understand the statement of the Talmud (Brachot 34b) that in a place where ba’alei Teshuva stand completely righteous people are unable to stand. At first glance it seems difficult to understand why someone who has sinned should be on a higher level than someone who has not. The sinner has sated their body and soul with sins and all kinds of forbidden things – how can they reach a higher level than someone who has never sinned but lived their life in purity and holiness?
According to our explanation above, we can explain that the higher level of someone who has sinned and done Teshuva is precisely because they have filled themselves with the pleasures of sin and physical desires. This makes it much more difficult for them to separate themselves from the physicality. To make the transition from a lifestyle of hedonism to the ‘afflictions’ and ‘suffering’ of keeping the mitzvot makes them much greater than those who were completely righteous all of their lives. (based on Rashi who explains (Succah 52a) that the word ‘chasid’ refers to someone who has never sinned in their life). Therefore the challenge of someone who becomes a ba’al Teshuva is much greater and their reward is similarly much greater.
Several times in the Talmud it teaches the well known drasha: If someomne eats and drinks on the ninth (of Tishrei – the day before Yom Kippur) it is considered as if he has fasted on both the ninth and the tenth.
The reason for this drasha is not clear, why should there be such a great reward for eating and drinking such that it is considered like fasting on Yom Kippur? Rashi takes it a step further and says (Rosh Hashana 9a) that anyone who eats a lot and drinks a lot …. This just makes it more confusing and we have to figure out why this should be true.
Perhas we can explain based on the Mishna in Ta’anit (26a) that the anshei mishmar (the representatives from each town who went to the Temple in shifts to ‘supervise’ the sacrifices) would sit and learn constantly in the Beit Hamikdash and would dedicate their learning and the sacrifices to all of Israel. They would fast every day of the week except for Sunday. The Talmud explains the reason for not fasting on Sunday, so that they should not go directly from the rest and enjoyment of Shabbat into fasting, which may weaken them significantly and endanger their lives. The conept of dying refers here to the weakening of the body, just as the phrase ‘the Torah will only be acquired properly by someone who ‘kills’ themselves over it’ (Brachot 63b). This doesn’t mean actual killing, but weakening themselves, because if they would actually kill themselves over it that would certainly not be acquiring it at all. Once a person dies they become free from the Torah (as it says in Nida 61b). In the Talmud of Tamid (32a) it asks: what should a person do to live? Kill themselves (in other words humble themselves). There are many other examples of this use of the word ‘kill’ or ‘death’.
So the Mishna in Ta’anit means that on Shabbat a person spoils themselves with food and drink, as Rashi explains in Beitza (16a) regarding the extra soul of Shabbat. He says that the soul expands the ability of the heart to enjoy and be happy with food and drink without being repulsed by it. We can understand that ‘being repulsed’ teaches that the nature of a person is that when they have eaten their fill and there is no room left in their bellies, they lose their appetite for any more food and they become repulsed by it. But on Shabbat a person is able to eat and drink more without becoming ill from having eaten too much.
Therefore it is clear that a fast that comes straight after Shabbat is very difficult. This is why the anshei mishmar would not fast on Sunday. Similarly, the more one eats and drinks on the day before Yom Kippur, the more difficult it is for them to fast on Yom Kippur. This is why it is praiseworthy to eat and drink on the ninth and it is considered as if they had fasted. The difficulty of the subsequent fast is considered like a double fast. We can see that Rashi was very precise when he said ‘eats and drinks a lot’, because it is the extra food that makes the fast more difficult.
You should know that based on this explanation we can understand the statement of the Talmud (Brachot 34b) that in a place where ba’alei Teshuva stand completely righteous people are unable to stand. At first glance it seems difficult to understand why someone who has sinned should be on a higher level than someone who has not. The sinner has sated their body and soul with sins and all kinds of forbidden things – how can they reach a higher level than someone who has never sinned but lived their life in purity and holiness?
According to our explanation above, we can explain that the higher level of someone who has sinned and done Teshuva is precisely because they have filled themselves with the pleasures of sin and physical desires. This makes it much more difficult for them to separate themselves from the physicality. To make the transition from a lifestyle of hedonism to the ‘afflictions’ and ‘suffering’ of keeping the mitzvot makes them much greater than those who were completely righteous all of their lives. (based on Rashi who explains (Succah 52a) that the word ‘chasid’ refers to someone who has never sinned in their life). Therefore the challenge of someone who becomes a ba’al Teshuva is much greater and their reward is similarly much greater.
Sunday, April 22, 2007
Parshat Acharei
This is the matter that G-d has commanded, saying: 'Any man or woman from the house of Israel who will slaughter a bull, a sheep or a goat and has not brought it to the entrance of the Ohel Mo'ed (Tent of Meeting) to bring it as an offering to G-d it shall be considered as bloodshed for that person, they have shed blood, and that person shall be cut off from their people." (Leviticus 17; 2-4) While the Jews were in the desert all animals had to be sacrifices on the altar in the Ohel Mo'ed, and after Temple was constructed in Jerusalem, it was prohibited to offer any sacrifices elsewhere. Not only was it forbidden, but this sin carried the most serious punishment of kares, spiritual death. This needs explanation.
Rabbi Aharon Tendler asks the following question. Why should offering sacrifices on a personal altar be forbidden? If an individual desired to offer a thanksgiving sacrifice for example, after surviving danger or the birth of a child, he would have to travel to Jerusalem in order to show their thanks to G-d. Since it could take weeks to make the trip to Jerusalem and back, most people would put off bringing their sacrifices until the next pilgrimage festival, when they had to go anyway. It would take an unusual level of devotion to maintain enthusiasm for performing the sacrifice in this way. The offerings would inevitably change from a free-willed, outpouring of love and devotion to an imposed obligation of service and commitment. Wouldn't it have been much more intense and intimate for an individual to fulfill his desire to acknowledge G-d at the very moment when His benevolent protection and guidance was revealed? Why limit the recognition of our dependency on G-d in the form of sacrifice to a single location, restricted by time and distance? And why is there such a severe punishment? Is a sacrifice at the wrong place and time not better than no sacrifice?
A similar question could be asked about prayer, which has replaced sacrifices. Though we can pray anywhere, we still have designated times and other restrictions. Why is it better to pray with a minyan in a Synagogue, rather than alone on the top of a mountain, acknowledging G-d whilst surrounded by the magnificence of His world? Why must we pray three times a day, regardless of our intent and enthusiasm, rather than those times when we truly feel the connection to G-d? The "by rote" problem that plagues the routine of prescribed daily prayer would certainly be alleviated if we prayed when we felt G-d's closeness, rather than when we are obliged to do so.
The Ramchal writes (Messilat Yesharim end ch. 1): "The essence of a person's existence in this world is solely to fulfil the Mitzvot, the serving of G-d... and that their every action, great or small, be motivated by no purpose other than that of drawing near to G-d". One of the greatest challenges with which we are faced is to ensure that our religious observance is in order to serve G-d, and not merely to make ourselves feel good.
We are sometimes filled with a sense of religious euphoria, or experience a form of revelation that inspires us to draw close to G-d. Though this moment of insight may act as the catalyst to help us perform the Mitzvot, it should not be our motivation for their performance. The challenge is not to act based on our 'needs' or spiritual desires, but rather solely in order to perform G-d's commandments. This is the meaning of the Mishna (Ethics of the Fathers 2; 4) "Perform [G-d's] will as if it were your will, in order that He may do your will as if it were His will...". The goal is to subordinate our spiritual drives to those commanded us by G-d.
This is why we may only bring sacrifices, or pray, according to specific rules of time and place. The true test is not to pray 'when we are in the mood', but rather to channel that energy so that we can pray to G-d in the most appropriate manner. Bringing a sacrifice where and when one feels like it is not worshipping G-d, but succumbing to personal religious desires. This is a form of self-idolisation, which is why the Torah gives the punishment of spiritual death. Performing only those religious rituals which 'suit' us takes us further from G-d, not closer. The inevitable result of this is a lack of spirituality.
Rabbi Aharon Tendler asks the following question. Why should offering sacrifices on a personal altar be forbidden? If an individual desired to offer a thanksgiving sacrifice for example, after surviving danger or the birth of a child, he would have to travel to Jerusalem in order to show their thanks to G-d. Since it could take weeks to make the trip to Jerusalem and back, most people would put off bringing their sacrifices until the next pilgrimage festival, when they had to go anyway. It would take an unusual level of devotion to maintain enthusiasm for performing the sacrifice in this way. The offerings would inevitably change from a free-willed, outpouring of love and devotion to an imposed obligation of service and commitment. Wouldn't it have been much more intense and intimate for an individual to fulfill his desire to acknowledge G-d at the very moment when His benevolent protection and guidance was revealed? Why limit the recognition of our dependency on G-d in the form of sacrifice to a single location, restricted by time and distance? And why is there such a severe punishment? Is a sacrifice at the wrong place and time not better than no sacrifice?
A similar question could be asked about prayer, which has replaced sacrifices. Though we can pray anywhere, we still have designated times and other restrictions. Why is it better to pray with a minyan in a Synagogue, rather than alone on the top of a mountain, acknowledging G-d whilst surrounded by the magnificence of His world? Why must we pray three times a day, regardless of our intent and enthusiasm, rather than those times when we truly feel the connection to G-d? The "by rote" problem that plagues the routine of prescribed daily prayer would certainly be alleviated if we prayed when we felt G-d's closeness, rather than when we are obliged to do so.
The Ramchal writes (Messilat Yesharim end ch. 1): "The essence of a person's existence in this world is solely to fulfil the Mitzvot, the serving of G-d... and that their every action, great or small, be motivated by no purpose other than that of drawing near to G-d". One of the greatest challenges with which we are faced is to ensure that our religious observance is in order to serve G-d, and not merely to make ourselves feel good.
We are sometimes filled with a sense of religious euphoria, or experience a form of revelation that inspires us to draw close to G-d. Though this moment of insight may act as the catalyst to help us perform the Mitzvot, it should not be our motivation for their performance. The challenge is not to act based on our 'needs' or spiritual desires, but rather solely in order to perform G-d's commandments. This is the meaning of the Mishna (Ethics of the Fathers 2; 4) "Perform [G-d's] will as if it were your will, in order that He may do your will as if it were His will...". The goal is to subordinate our spiritual drives to those commanded us by G-d.
This is why we may only bring sacrifices, or pray, according to specific rules of time and place. The true test is not to pray 'when we are in the mood', but rather to channel that energy so that we can pray to G-d in the most appropriate manner. Bringing a sacrifice where and when one feels like it is not worshipping G-d, but succumbing to personal religious desires. This is a form of self-idolisation, which is why the Torah gives the punishment of spiritual death. Performing only those religious rituals which 'suit' us takes us further from G-d, not closer. The inevitable result of this is a lack of spirituality.
Kedoshim summary
G-d commands the entire Jewish nation to be holy. We must respect our parents and keep Shabbat. We must not worship idols, or build them for others. When we bring a Shelamim (Peace offering) we must not leave any of the meat over to the third day. We are instructed to leave the corners of the fields and other gleanings for the poor to gather.
We are prohibited to: steal, deny a rightful claim, lie, swear falsely, withhold that which belongs to another, withhold a worker's wages, curse the deaf, place a stumbling block in front of the blind, pervert justice, favour the poor in judgement, engage in gossip, stand by while another's life is in danger, hate another in our heart. We are commanded to admonish our neighbour if he does wrong, and forbidden to take revenge or bear a grudge. We must love others as ourselves, and may not crossbreed livestock with other species, nor plant a field with different kinds of grain. We must not wear a garment containing wool and linen, nor lie carnally with a slave woman who has been partially freed.
We may not eat from the fruit of a tree during its first three years. We are forbidden to engage in occult practices or to act on the basis of omens. Men may not cut the hair on the sides of their heads or shave the edges of their beards. We may not make gashes in our skin as mourning for the dead, nor tattoo ourselves. We may not defile a woman through premarital sex. We must keep Shabbat and revere the Temple.
We are commanded not to seek out mediums or oracles. We must show respect to the elderly. We may not hurt the feelings of a convert - they shall be exactly like a born Jew - nor use false weights or measures.
Anyone who gives any of his children to Molekh (a Canaanite fire god) shall be put to death by stoning. If the people ignore his actions and don't punish him, G-d will punish him with Kares (spiritual death). If a person turns to oracles and mediums they will receive Kares. Any person who curses his mother or father shall be stoned to death. Anyone who commits adultery shall be put to death. Someone who commits incest, bestiality or sodomy shall be put to death. If a man sleeps with a woman while she is in a state of Nida (ritually impure from her menstruation) the two of them shall receive Kares.
We are instructed to safeguard all of these laws so that we may remain in the land of Israel. It is a land flowing with milk and honey that G-d has set aside for us. We must also separate between the Kosher and non-Kosher animals.
We are prohibited to: steal, deny a rightful claim, lie, swear falsely, withhold that which belongs to another, withhold a worker's wages, curse the deaf, place a stumbling block in front of the blind, pervert justice, favour the poor in judgement, engage in gossip, stand by while another's life is in danger, hate another in our heart. We are commanded to admonish our neighbour if he does wrong, and forbidden to take revenge or bear a grudge. We must love others as ourselves, and may not crossbreed livestock with other species, nor plant a field with different kinds of grain. We must not wear a garment containing wool and linen, nor lie carnally with a slave woman who has been partially freed.
We may not eat from the fruit of a tree during its first three years. We are forbidden to engage in occult practices or to act on the basis of omens. Men may not cut the hair on the sides of their heads or shave the edges of their beards. We may not make gashes in our skin as mourning for the dead, nor tattoo ourselves. We may not defile a woman through premarital sex. We must keep Shabbat and revere the Temple.
We are commanded not to seek out mediums or oracles. We must show respect to the elderly. We may not hurt the feelings of a convert - they shall be exactly like a born Jew - nor use false weights or measures.
Anyone who gives any of his children to Molekh (a Canaanite fire god) shall be put to death by stoning. If the people ignore his actions and don't punish him, G-d will punish him with Kares (spiritual death). If a person turns to oracles and mediums they will receive Kares. Any person who curses his mother or father shall be stoned to death. Anyone who commits adultery shall be put to death. Someone who commits incest, bestiality or sodomy shall be put to death. If a man sleeps with a woman while she is in a state of Nida (ritually impure from her menstruation) the two of them shall receive Kares.
We are instructed to safeguard all of these laws so that we may remain in the land of Israel. It is a land flowing with milk and honey that G-d has set aside for us. We must also separate between the Kosher and non-Kosher animals.
Acharei Mot summary
After the death of Aharon's two sons, Nadav and Avihu, G-d commands Moshe about the Yom Kippur service that Aharon will have to perform. He shall take one bull as an atonement offering for himself, his wife and all the Cohanim. The Cohen Gadol (High Priest) shall cast lots over two identical goats, one of which is offered as an atonement for the entire Jewish nation, the other symbolically bearing all the sins of the nation is sent into the desert to die by falling over the edge of a cliff. The Cohen Gadol shall enter the Holy of Holies and offer incense there. After slaughtering the bull and the goat, he shall sprinkle their bloods opposite the outer curtain of the Holy of Holies. He shall also place some of the blood on the incense altar. All of these things are performed once a year, on the tenth of Tishrei.
G-d commands the Jews not to sacrifice any animals outside of the Temple or Tabernacle. They are forbidden from sacrificing to any idols or occult spiritual powers.
G-d commands the Jews not to eat the blood from an animal. Additionally, when anyone slaughters any wild animal or bird they must spill some of the blood on the ground and cover it with earth. We may not eat any animal which dies of natural causes. Furthermore, if someone does eat from it, they become ritually impure (a law which only has significance in Temple times).
The Torah lists twenty incestuous or otherwise forbidden sexual relationships and instructs us to remain holy, and not defile ourselves with any of them. Furthermore, the land of Israel itself will not tolerate any of these perversions, and will vomit out any nation which engages in them.
G-d commands the Jews not to sacrifice any animals outside of the Temple or Tabernacle. They are forbidden from sacrificing to any idols or occult spiritual powers.
G-d commands the Jews not to eat the blood from an animal. Additionally, when anyone slaughters any wild animal or bird they must spill some of the blood on the ground and cover it with earth. We may not eat any animal which dies of natural causes. Furthermore, if someone does eat from it, they become ritually impure (a law which only has significance in Temple times).
The Torah lists twenty incestuous or otherwise forbidden sexual relationships and instructs us to remain holy, and not defile ourselves with any of them. Furthermore, the land of Israel itself will not tolerate any of these perversions, and will vomit out any nation which engages in them.
Friday, April 20, 2007
Tosefet Bracha - Metzora
Metzora
He will tell the Cohen saying, I have seen something like a plague in my house (14; 35)
Rashi explains that a person should not say that he has seen something which is definitely a plague in the house, but only ‘like a plague’. The source for Rashi is a Mishna in Negaim chapter 12 (Mishna 5). The commentaries there try to explain the reason for saying ‘like’ instead of definitely. Look at the Tosefot YomTov there (who brings many different explanations).
Perhaps we can explain the reason as follows. If the person would say that it is definitely a plague, he would be deciding the Halacha, that the house is certainly impure. Really this is a task that is given to the Cohen, to decide the status of the house. Sometimes there is a discolouration that look like a plague which are not, and it is the Cohen who is the expert in this. If the house owner decides the Halacha he is transgressing the prohibition of making a Halachic ruling in front of his teacher, and there is a great punishment associated with this (look in Eruvin 63a).
If so, we can better understand what the Rabbis taught in Torat Cohanim. It states there that the Cohen should give the owner of the house words of rebuke, and say, ‘my son, you should know that the plague only comes onto a house because of speaking lashon hara’. Rabbi Shimon ben Elazar says, ‘also because of pride’.
It is not clear why they chose only those two reasons for the plague, when the gemara in Erechin (16a) gives seven different reasons – what is special about these two?
We can explain based on the Talmud there (Erechin 16a). It was taught: Rabbi Elazar ben Parta says, ‘come and see how great is the sin of lashon hara. From where? From the spies (that Moshe sent to Israel). They only spoke badly about sticks and stones (as the Torah tells us in Shelach Lecha – “They spoke bad things about the land”). If the punishment is so great for speaking about inanimate objects, how much more so will a person be punished for speaking lashon hara about another person!
We see from here that there is even a prohibition of speaking lashon hara against sticks and stones. This explains how the Cohen must rebuke the home owner. If he says ‘I have seen a plague in my house’ (meaning definitely) he is in effect saying lashon hara against his house (since he is not deciding the Halacha or saying it for any constructive purpose), which is forbidden even on sticks and stones, and even on a house. Therefore he must say ‘like a plague’ which is not saying something definitely bad about the building (and which is for the purpose of informing the Cohen that he must come to decide the Halacha).
Rabbi Shimon ben Elazar comes to add that the house owner must not make a definite decision about the matter because that is the task of the Cohen. If the house owner makes the Halachic ruling in front of the Cohen that is a sign of excessive pride, which is one of the reasons that the plague came in the first place.
Therefore the midrash didn’t tell the Cohen to list all the other reasons for the plague, because they don’t have a connection to the difference between saying ‘a plague’ or ‘like a plague’.
He will tell the Cohen saying, I have seen something like a plague in my house (14; 35)
Rashi explains that a person should not say that he has seen something which is definitely a plague in the house, but only ‘like a plague’. The source for Rashi is a Mishna in Negaim chapter 12 (Mishna 5). The commentaries there try to explain the reason for saying ‘like’ instead of definitely. Look at the Tosefot YomTov there (who brings many different explanations).
Perhaps we can explain the reason as follows. If the person would say that it is definitely a plague, he would be deciding the Halacha, that the house is certainly impure. Really this is a task that is given to the Cohen, to decide the status of the house. Sometimes there is a discolouration that look like a plague which are not, and it is the Cohen who is the expert in this. If the house owner decides the Halacha he is transgressing the prohibition of making a Halachic ruling in front of his teacher, and there is a great punishment associated with this (look in Eruvin 63a).
If so, we can better understand what the Rabbis taught in Torat Cohanim. It states there that the Cohen should give the owner of the house words of rebuke, and say, ‘my son, you should know that the plague only comes onto a house because of speaking lashon hara’. Rabbi Shimon ben Elazar says, ‘also because of pride’.
It is not clear why they chose only those two reasons for the plague, when the gemara in Erechin (16a) gives seven different reasons – what is special about these two?
We can explain based on the Talmud there (Erechin 16a). It was taught: Rabbi Elazar ben Parta says, ‘come and see how great is the sin of lashon hara. From where? From the spies (that Moshe sent to Israel). They only spoke badly about sticks and stones (as the Torah tells us in Shelach Lecha – “They spoke bad things about the land”). If the punishment is so great for speaking about inanimate objects, how much more so will a person be punished for speaking lashon hara about another person!
We see from here that there is even a prohibition of speaking lashon hara against sticks and stones. This explains how the Cohen must rebuke the home owner. If he says ‘I have seen a plague in my house’ (meaning definitely) he is in effect saying lashon hara against his house (since he is not deciding the Halacha or saying it for any constructive purpose), which is forbidden even on sticks and stones, and even on a house. Therefore he must say ‘like a plague’ which is not saying something definitely bad about the building (and which is for the purpose of informing the Cohen that he must come to decide the Halacha).
Rabbi Shimon ben Elazar comes to add that the house owner must not make a definite decision about the matter because that is the task of the Cohen. If the house owner makes the Halachic ruling in front of the Cohen that is a sign of excessive pride, which is one of the reasons that the plague came in the first place.
Therefore the midrash didn’t tell the Cohen to list all the other reasons for the plague, because they don’t have a connection to the difference between saying ‘a plague’ or ‘like a plague’.
Thursday, April 19, 2007
Tosefet Bracha - Tazria
“He shall cry out ‘impure! Impure!’” (13; 48)
The gemara in Bava Kama (92a) says: Rava asked Rabba bar Meri, ‘where is the source in the Torah for this statement that people say ‘one bad thing follows another’?’ He replied, ‘the verse states “He shall cry out ‘impure! Impure!”.
The meaning of this is that it is not enough that a person with tzora’at has this affliction on his skin, but the Torah compounded his troubles by compelling him to inform everyone that he is impure, so that they will keep away from him.
In the continuation of the Talmud there they ask many similar questions – what is the source in the Torah for a certain popular statement. The question itself ‘what is the Torah source’ implies that there should be a source in the Torah for it, and the difficulty is only in extracting it from the text. This is strange. Why should we assume that there is a source in the Torah for each of these statements perhaps they are just expressions that people say.
The answer must be based on the concept in the midrashim, that any statement which is accepted or used by everyone, must certainly be true. For example the midrash says ‘the voice of the multitude is like the voice of G-d’. Given that, we can be certain that it is contained within the Torah, since it is the source of all truth. Therefore they can ask for a source and expect an answer.
Look also at Ta’anit 9a
The gemara in Bava Kama (92a) says: Rava asked Rabba bar Meri, ‘where is the source in the Torah for this statement that people say ‘one bad thing follows another’?’ He replied, ‘the verse states “He shall cry out ‘impure! Impure!”.
The meaning of this is that it is not enough that a person with tzora’at has this affliction on his skin, but the Torah compounded his troubles by compelling him to inform everyone that he is impure, so that they will keep away from him.
In the continuation of the Talmud there they ask many similar questions – what is the source in the Torah for a certain popular statement. The question itself ‘what is the Torah source’ implies that there should be a source in the Torah for it, and the difficulty is only in extracting it from the text. This is strange. Why should we assume that there is a source in the Torah for each of these statements perhaps they are just expressions that people say.
The answer must be based on the concept in the midrashim, that any statement which is accepted or used by everyone, must certainly be true. For example the midrash says ‘the voice of the multitude is like the voice of G-d’. Given that, we can be certain that it is contained within the Torah, since it is the source of all truth. Therefore they can ask for a source and expect an answer.
Look also at Ta’anit 9a
Wednesday, April 18, 2007
Pri Tzadik Metzora
Metzora (2)
“This shall be the law of the metzora on the day that he becomes pure, and he is brought to the cohen.” (Vayikra 14; 2).
The order is misleading because the metzora is forbidden to enter the camp (to see the cohen) before the purification ritual, and he sending away of the bird, as it says after, “The cohen shall go out of the camp … He (the metzora) shall immerse himself in purifying waters and become pure and afterward may enter the camp” (ibid 3-8).
However in the Zohar (Tazria 49b) it writes: (R’ Yossi said) In one place the verse says “Aharon the cohen”, and in every other place it simply says “the cohen”. This ‘cohen’ refers to Hakadosh Baruch Hu. Rav Yitzchak said; doesn’t the verse state “When a person shall have the plague of tzara’at they shall be brought to the cohen” – according to you that refers to G-d! He (R’ Yossi) answered, that is correct, since the purification and holiness depends solely upon Him.
This is clear from the fact that we don’t find any other area of Halacha that is so dependent on the cohen. Until the cohen says that the person is impure he remains pure, and similarly the purification is dependent upon the cohen, as the Mishna states (Negaim 3; 1): They (the sages) say to him (the cohen), ‘Tell him he is impure’, and he says ‘Impure’. ‘Tell him he is pure’ and he says ‘Pure’. And similarly with tzara’at of houses the verse states, “The cohen instructs that they empty the house before the cohen comes to see…” (ibid 36). The items in the house do not become impure unless and until the cohen verbally declares the house impure, even though the house is afflicted with genuine tzara’at. Therefore the Zohar says that the ‘cohen’ refers to G-d, only that the human cohen acts as an emissary of G-d, and a person’s emissary is considered the same as they themselves. G-d sends in the mouth of the cohen to say ‘pure’ or ‘impure’, and this is why in the whole section of tzara’at it always says ‘cohen’, referring to G-d, with the exception of the beginning of Parshat Tazria, where it states “Brought to Aharon the cohen, or one of his sons the Cohanim” because the verse cannot be entirely removed from its literal meaning. It must be an actual cohen who sees the tzara’at and declares it pure or impure.
This is what the Talmud (Avoda Zara) means when it says “” (Proverbs 2). If they didn’t repent how can they attain life? Rather this is what it means; if they repent they will not attain the paths of life (but will die prematurely). About this the verse states “On the day of his purification…” It must be that he has repented from the sin, for if not he would not have been cured of the tzara’at. Then he is brought to the Cohen, who is G-d. This is like the Talmud about Rabbi Elazar ben Durdia , who placed his head between his knees, repented and died. A voice came out of heaven and declared ‘Rabbi Elazar ben Dordia is invited into the World to Come’. Through the intensity of his repentance he passed away and earned the World to Come in a single moment.
The main component of repentance is abandoning the sin, and whether that has been accomplished cannot be known to any person, only to G-d alone. The Rambam writes (Hilchot Teshuva) ‘Until the One Who Knows the secret things will testify about this person that they will never return to their sin.’
We find in the Talmud (Kiddushin 49b) that if someone gets married on the condition that they are completely righteous, even someone who is completely wicked is considered married – perhaps he thought about repentance at that moment. It is certainly talking about a case where the person continued to act wickedly, because if he had abandoned his sins, the Talmud wouldn’t use the language of ‘perhaps’, but rather would have said ‘because he did repent’. This appears to contradict what we said above. How can thinking about repentance be effective according to the Rambam’s guidelines for repentance? – this person has continued to be wicked! However the resolution is that when a person repents it must be to the extent that G-d testifies about this person that at that moment they have completely abandoned their sins, and if they would have the opportunity at that moment to sin they would not do so. This is considered complete repentance. Even if afterwards the Evil Inclination overpowers the person and they go back to their sinning ways. Nevertheless for that moment they did complete repentance. No person can ever know whether or not a person has repented completely. Even the person themselves may not realise the truth, for they may mislead themselves into thinking they have repented. Only G-d can know the validity of the repentance.
This is what the verse means “on the day that he becomes pure he is brought to the cohen”. This refers to Hakadosh Baruch Hu, and the “paths of life” refers to life in the World to Come, not in this world.
This explains the Talmudic statement of “paths of life”, that it is impossible to continue to walk along the paths of life of this world and to enter the World to Come. Rather he must enter immediately into the World to Come, as the story tells, ‘a person can acquire the World to Come in a single instant’. Therefore they no longer need to be careful in this world to guard their ways because in one instant they enter the World to Come, through the earnestness of their repentance, like R’ Yossi ben Dordia.
In the Midrash Tanchuma they explain the verse “brought (huva) to the cohen” as ‘he comes’ (hu va), meaning that he must exert himself to enter. This is what R’ Yossi ben Dordia realises when he says (ibid) ‘this matter is solely dependent upon me’.
tzora’at comes for seven kinds of sin (Talmud Erechin 16a ), or for eleven (Midrash Tanchuma Metzora 10 ), but the root of all of these sins is pride, which is the way in which the serpent was able to entice Adam and Eve in the Garden of Eden. He persuaded them to eat the fruit because of the pleasure they would receive from it, and that they would “become like G-d” (Genesis). The enticement was that they would get pleasure and become important.
This is the meaning of the verse “This is the law of the metzora on the day that he becomes pure”. He should purify himself through repentance and correct the spiritual damage done through the sin, “and be brought to the cohen”, and ‘he comes’. Like R’ Yossi ben Dordia who exerted himself to get close to G-d. Even though a person does not have to repent to the extent of R’ Yossi ben Dordia, that his soul departs his body, nevertheless a person must exert themselves to come close to G-d, and only after that will he be able to become pure and rejoin the camp of the Children of Israel.
You can also find more divrei Torah and previous parshiot at www.rabbisedley.com
“This shall be the law of the metzora on the day that he becomes pure, and he is brought to the cohen.” (Vayikra 14; 2).
The order is misleading because the metzora is forbidden to enter the camp (to see the cohen) before the purification ritual, and he sending away of the bird, as it says after, “The cohen shall go out of the camp … He (the metzora) shall immerse himself in purifying waters and become pure and afterward may enter the camp” (ibid 3-8).
However in the Zohar (Tazria 49b) it writes: (R’ Yossi said) In one place the verse says “Aharon the cohen”, and in every other place it simply says “the cohen”. This ‘cohen’ refers to Hakadosh Baruch Hu. Rav Yitzchak said; doesn’t the verse state “When a person shall have the plague of tzara’at they shall be brought to the cohen” – according to you that refers to G-d! He (R’ Yossi) answered, that is correct, since the purification and holiness depends solely upon Him.
This is clear from the fact that we don’t find any other area of Halacha that is so dependent on the cohen. Until the cohen says that the person is impure he remains pure, and similarly the purification is dependent upon the cohen, as the Mishna states (Negaim 3; 1): They (the sages) say to him (the cohen), ‘Tell him he is impure’, and he says ‘Impure’. ‘Tell him he is pure’ and he says ‘Pure’. And similarly with tzara’at of houses the verse states, “The cohen instructs that they empty the house before the cohen comes to see…” (ibid 36). The items in the house do not become impure unless and until the cohen verbally declares the house impure, even though the house is afflicted with genuine tzara’at. Therefore the Zohar says that the ‘cohen’ refers to G-d, only that the human cohen acts as an emissary of G-d, and a person’s emissary is considered the same as they themselves. G-d sends in the mouth of the cohen to say ‘pure’ or ‘impure’, and this is why in the whole section of tzara’at it always says ‘cohen’, referring to G-d, with the exception of the beginning of Parshat Tazria, where it states “Brought to Aharon the cohen, or one of his sons the Cohanim” because the verse cannot be entirely removed from its literal meaning. It must be an actual cohen who sees the tzara’at and declares it pure or impure.
This is what the Talmud (Avoda Zara) means when it says “” (Proverbs 2). If they didn’t repent how can they attain life? Rather this is what it means; if they repent they will not attain the paths of life (but will die prematurely). About this the verse states “On the day of his purification…” It must be that he has repented from the sin, for if not he would not have been cured of the tzara’at. Then he is brought to the Cohen, who is G-d. This is like the Talmud about Rabbi Elazar ben Durdia , who placed his head between his knees, repented and died. A voice came out of heaven and declared ‘Rabbi Elazar ben Dordia is invited into the World to Come’. Through the intensity of his repentance he passed away and earned the World to Come in a single moment.
The main component of repentance is abandoning the sin, and whether that has been accomplished cannot be known to any person, only to G-d alone. The Rambam writes (Hilchot Teshuva) ‘Until the One Who Knows the secret things will testify about this person that they will never return to their sin.’
We find in the Talmud (Kiddushin 49b) that if someone gets married on the condition that they are completely righteous, even someone who is completely wicked is considered married – perhaps he thought about repentance at that moment. It is certainly talking about a case where the person continued to act wickedly, because if he had abandoned his sins, the Talmud wouldn’t use the language of ‘perhaps’, but rather would have said ‘because he did repent’. This appears to contradict what we said above. How can thinking about repentance be effective according to the Rambam’s guidelines for repentance? – this person has continued to be wicked! However the resolution is that when a person repents it must be to the extent that G-d testifies about this person that at that moment they have completely abandoned their sins, and if they would have the opportunity at that moment to sin they would not do so. This is considered complete repentance. Even if afterwards the Evil Inclination overpowers the person and they go back to their sinning ways. Nevertheless for that moment they did complete repentance. No person can ever know whether or not a person has repented completely. Even the person themselves may not realise the truth, for they may mislead themselves into thinking they have repented. Only G-d can know the validity of the repentance.
This is what the verse means “on the day that he becomes pure he is brought to the cohen”. This refers to Hakadosh Baruch Hu, and the “paths of life” refers to life in the World to Come, not in this world.
This explains the Talmudic statement of “paths of life”, that it is impossible to continue to walk along the paths of life of this world and to enter the World to Come. Rather he must enter immediately into the World to Come, as the story tells, ‘a person can acquire the World to Come in a single instant’. Therefore they no longer need to be careful in this world to guard their ways because in one instant they enter the World to Come, through the earnestness of their repentance, like R’ Yossi ben Dordia.
In the Midrash Tanchuma they explain the verse “brought (huva) to the cohen” as ‘he comes’ (hu va), meaning that he must exert himself to enter. This is what R’ Yossi ben Dordia realises when he says (ibid) ‘this matter is solely dependent upon me’.
tzora’at comes for seven kinds of sin (Talmud Erechin 16a ), or for eleven (Midrash Tanchuma Metzora 10 ), but the root of all of these sins is pride, which is the way in which the serpent was able to entice Adam and Eve in the Garden of Eden. He persuaded them to eat the fruit because of the pleasure they would receive from it, and that they would “become like G-d” (Genesis). The enticement was that they would get pleasure and become important.
This is the meaning of the verse “This is the law of the metzora on the day that he becomes pure”. He should purify himself through repentance and correct the spiritual damage done through the sin, “and be brought to the cohen”, and ‘he comes’. Like R’ Yossi ben Dordia who exerted himself to get close to G-d. Even though a person does not have to repent to the extent of R’ Yossi ben Dordia, that his soul departs his body, nevertheless a person must exert themselves to come close to G-d, and only after that will he be able to become pure and rejoin the camp of the Children of Israel.
You can also find more divrei Torah and previous parshiot at www.rabbisedley.com
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