Shavuot 5770-2010

"The Gift that Keeps on Giving" --

Because of the holiday, the theme of this Torah message concerns the festival of Shavuot, rather than the weekly Torah portion, parashat Naso. For an analysis of Naso, please see our previous messages by clicking here.

As we have noted in the past, the Torah does not formally acknowledge the date of the festival of Shavuot. In parashat Emor, Leviticus 23, where the Torah lists all the holidays, Shavuot is not designated as a separate holiday but rather identified as the culmination of the counting of the Omer, the 49 days that are counted from the 2nd day of Passover until the day before Shavuot.

Leviticus 23:17 and the verses that follow, record the ritual of the two loaves of pure flour that are brought as a gift to G-d on Shavuot and of the animal sacrifices that are offered on that day. Leviticus 23:21 tells us that this day is to be a holy convocation, on which no work is permitted. No mention, however, is made about the giving of the Torah or what the day is intended to commemorate.

Rabbi Samson Raphael Hirsch (1808-1888, the great Bible commentator and leader of German Jewry) suggests that the Torah calls the holiday “Shavuot,” which literally means weeks, because it is a culmination of counting seven weeks. Consequently, there is no reference to the giving of the Torah or the Ten Commandments.

We have suggested in our previous studies (Shavuot 5760-2000) that the reason that Shavuot is an “anonymous holiday” is because the giving of the Torah cannot be relegated to a single day. It is the holiday that keeps on giving. In effect, every single day of the year is a day for celebrating the giving of the Torah.

The Bible states in Exodus 19:1: “Ba’cho’desh ha’shlee’shee, l’tzayt B’nai Yisrael may’eretz Mitzrayim, bah’yom ha’zeh, bah’ooh midbar See’nai.” In the third month after the exodus of the Children of Israel from Egypt, on this day, they arrived at the wilderness of Sinai. Citing the old Midrash Tanchuma 7:13 and the Talmud, Berachot 63b, Rashi (Rabbi Shlomo Yitzchaki, 1040-1105, foremost commentator on the Bible) asserts that the Torah should not have written “on this day,” but “on that day” because the Torah is relating to an event that had already occurred. What then is meant by “on this day”? Rashi suggests that “on this day” is written so that the words of Torah should be regarded by every Jew as new, as if they were given today!

The Me’or Ay’na’yim (a major Chassidic commentary on the weekly Torah portions and the holidays by Rabbi Menachem Nachum of Chernobyl, 1730-1797) asks: How is it possible that the words of Torah should be new and fresh in one’s eyes? After all, the Torah was given so long ago. How could these words possibly be fresh as on the day they were given? He suggests that every Jew is expected to be as enthusiastic as the ancient Israelites were at the time of the Torah’s giving, and declare daily, Exodus 24:7: “Nah’ah’seh v’nish’mah,”–-We will do, and we will understand! This is the essence of the Torah! This is what is meant in Deuteronomy 4:4: “But you who cling to the L-rd your G-d–-you are all alive today.” Clinging to the Al-mighty daily through His Torah is the core of Jewish life.

The Me’or Ay’na’yim further states that the Arizal (Rabbi Isaac Luria, 1534-1572, of Safed, considered the father of contemporary Jewish mysticism) stated that every single Jewish holiday, whether Passover, Shavuot, or Sukkot, is, in effect, reenacted each year as part of the holiday ritual. On Passover, we, like the ancient Hebrews, re-experience the exodus from Egypt. On Sukkot we, like the Israelites of old, dwell in booths, and so it is with all holidays. But how do we reenact receiving the Torah on Shavuot? After all, it was already given. This, therefore, is what the rabbis mean when they say that the words of Torah should be new to the Jewish people as if it were given today. And this is what we must accept upon ourselves, not only on every Shavuot, but every single day.

It is interesting to note that there are two divergent records of Rashi’s statement. One version states that the words of Torah should be “cha’da’shim,” new, to you, as if they were given today. Another version asserts that they should be “chah’vee’vin,” beloved, upon you, as if they were given today. Although both versions sound quite similar, the differences are not insignificant. “New,” of course, implies an aura of excitement, of discovery. We have no idea what is in the gift box that we have received. It may be something that we greatly desire or something that we could easily live without. “Chah’vee’vin,” however, implies that we have already opened the package, or that we know that gifts that we receive from a particular trusted friend are always thoughtful and deeply appreciated.

Of course, there is an upside and a downside to both. On the one hand, the fact that it is “new” means that there is an element of freshness, newness and excitement. But, we may not like the gift. Similarly, even receiving a gift from a trusted source may not be sufficiently appreciated if the giver has already showered so many gifts upon us that we take them for granted.

The great Rabbi Adin Steinsaltz (contemporary Israeli rabbi, b. 1937, known for his popular commentaries and translations of the Talmud and his prolific religious writings) once visited the Beginners Service that I conduct at Lincoln Square Synagogue, and addressed a few words to the participants. Rabbi Steinsaltz concluded his brief remarks with a most appropriate and meaningful blessing. The rabbi said to them, “I hope that you always remain “Beginners,” that you never become jaded, and that you always seek to explore more, and learn more, and find out more about our beautiful heritage.”

A similar message is implied by the name of the holiday Shavuot, when it is referred to as “Z’man Matan Torah’tay’nu,” the time of the giving of our Torah. The expression, “giving of our Torah” is not in the past tense, but rather the present. In fact, it is the continuous present tense. This unusual holiday appellation comes to teach that it is important to look upon the festival of Shavuot as if the clouds on Mount Sinai gather for us today and the Divine Presence is actually with us, dwelling alongside of us. We must perceive that at this very moment, the Al-mighty embraces us and speaks to us directly.

There are no people on earth who are more devoted to learning than the Jewish people. That is why Shavuot is one of the most exciting and meaningful times in a Jew’s life.

How fortunate are we, Israel, to have received the gift of Torah from the Al-mighty. Let us go and embrace it, as if we are receiving it for the very first time.

May you be blessed.

Please note: The festival of Shavuot is observed this year on Tuesday evening, May 18, and continues through Thursday night, May 20, 2010. “Chag Shavuot Samayach.” Have a happy and festive Shavuot.

Bamidbar 5770-2010

"The Meaning of the Wilderness" --

The fourth book of the Torah, Bamidbar, opens with the following words: Numbers 1:1: “Vah’y’dah’bayr Hashem el Moshe b’midbar See’nai...lay’mohr,” And G-d spoke to Moses in the wilderness of Sinai...saying....

The book of Bamidbar records how the Israelites were organized in tribal camps and began their 40 year trek in the wilderness. We also learn of the battles and the many miracles that occurred to the people during those years, the spies who returned from Canaan with an evil report, causing the generation that left Egypt never to enter the land of Israel, and of the civil uprising led by Korach that almost tore the nation asunder. We are also informed of the attempts of Bilaam and Balak to curse the Jewish people in order to defeat them. Many additional laws are introduced in this book, as well.

It is interesting to note that the anglicized names, derived from the original Greek, that were given to the Five Books of Moses generally reflect the essential themes of each book. Genesis–-the story of creation, Exodus–-the enslavement in Egypt and the liberation, Leviticus–-the laws of the Priests and Levites, Numbers–-counting the people, and Deuteronomy–-a recapitulation of previous themes and laws found in the earlier books.

The Hebrew names of the five books are selected from the primary Hebrew word that appears in the first verse of each book. Hence, Bereishit–-“In the Beginning,” Shemot–-“the names,” Vayikra–-“And He called,” Bamidbar–-“in the wilderness,” Devarim–-“the words.”

Since the anglicized names of the books were chosen to specifically describe the contents of the book, they invariably reflect the contents of the books more closely than the Hebrew names. And, yet, the messages contained in the Hebrew names must not be dismissed. To the contrary, each one of the Hebrew names reflects an important message about the theme of the specific book.

The name of the fourth book, Bamidbar–-“in the Wilderness,” is no exception, and teaches us much about G-d’s message to His people, Israel. The Midrash Rabbah (1:7) raises the following question and provides an interesting answer: Why was the Torah given in the wilderness? Because the Torah is compared to the desert that is open and accessible to all humankind, as it is said (Isaiah 55:1): Let everyone who is thirsty, come for water [Torah].

Again the Midrash asks and responds (Midrash Rabbah 19:26): Why was the Torah not given in the Promised Land? So that no one tribe would have a preferred claim. Moreover, just as the Torah came from a land neither sown nor tilled, so too, should Torah scholars live without sowing or tilling, that is, they should be relieved of the yoke of earning a living.

The Midrash presents a further question and answer (Midrash Rabbah 19:26): Who preserves the Torah? He who makes himself like the desert–-set apart from the world.

We see that each of these three midrashic selections focus upon different features of the midbar--wilderness, and relate them all to the study of Torah. Torah must be open and accessible to all. Torah scholars should be relieved of the yoke of earning a living. In order to be able to concentrate fully on Torah study, Torah scholars should be separated from the mundane world.

It was not by accident that the young nation of Israel spent its formative years wandering in the wilderness. Indeed, the midbar–-the wilderness and the wilderness experience impacted profoundly on the Jews of that generation, and the many lessons it taught have continued to impact on Jews throughout the ages. The fact that G-d communicates with Israel so frequently in the wilderness underscores the omnipresence of G-d. How ironic it is that in the barren wilderness, a place seemingly bereft of both man and G-d, the Divine spirit is ever-present. It is here, in this dismal and lonely environment, that G-d regularly communicates with His people and performs miracles for them on a daily basis. How often do we hear it said, especially in the face of seeming abandonment and aloneness, “G-d does not listen to me!” And yet, the wilderness experience teaches that G-d’s presence is always there. Not only there, but extremely accessible.

Many often invoke the excuse of the “wilderness,” claiming that in unfavorable and challenging conditions and situations, it is difficult to hear G-d. And, yet, it is precisely in these circumstances that G-d draws close to His people, Israel.

It was, after all, in the desert, with its overwhelming bleakness, that the Torah, our proudest possession, was given to the Jewish people. It is the Torah that fashioned the character of the Jewish people, making it possible for the Jewish people to carry its message to all humanity. Yes, it was the voice of G-d that spoke to us in the wilderness, and it is His message that we are expected to broadcast to the entire world.

Finally, the fact that the events recorded in this book take place in the midbar, in the wilderness, reminds us that there are no conditions and no circumstances, no matter how hard or how challenging, in which the Jewish people cannot hear the voice of G-d–-if they are only determined to hear it!

May you be blessed.

Please note:

This year Yom Yerushalayim, Jerusalem Reunification Day, is observed this Tuesday evening, May 11th through Wednesday night, May 12th. This year marks the 43rd anniversary of the reunification of the city.

Behar-Bechukotai 5770-2010

"Making a Reckoning" --

In parashat Behar, the first of this week’s double parashiot-– Behar-Bechukotai, the Torah teaches a remarkable law intended to protect the rights of non-Jews who live among Jews.

In Leviticus 25, we find a series of laws that apply to a resident-alien. The resident-alien, a non-Jew who resides in Israel, is known in rabbinic literature as a “Ger To’shav.” The Torah, in Leviticus 25:35, states: “Ger v’to’shav, v’chai ee’mahch”, a proselyte or a resident–-so that he can live with you. The rabbis interpret this verse to mean that whether a non-Jew fully converts to Judaism or is of the status of a Ger To’shav, it is necessary to treat non-Jews properly.

Rashi (Rabbi Shlomo Yitzchaki, 1040-1105, foremost commentator on the Bible), defines the “Ger To’shav,” as someone who has accepted upon himself to abide by the seven Noahide principles. Given the special status of the Ger To’shav, the resident-alien must abide by some Torah laws even though he is not Jewish. Consequently, Jews may give the non-kosher food that they may not eat to resident-aliens who live within their gates (Deuteronomy 14:21), but the Ger To’shav is forbidden to eat blood (Leviticus 17:13).

With regard to Shabbat observance, Maimonides (the Rambam, the great Jewish philosopher, codifier and physician, 1135-1204) teaches in Hilchot Shabbat 20:14, that a resident-alien is permitted to work for himself on Shabbat, even publicly. However, if his services are retained by a Jew, he may not work on Shabbat. Remarkably, a Ger To’shav has many of the rights and privileges of a full citizen of Israel.

In Leviticus 25:47, we learn of the fascinating case of a Jewish citizen who has become so impoverished that he must sell himself to a Ger To’shav as a worker/slave. The Torah insists that the Jew’s family redeem him. If his immediate family fails to do so, then his uncles or his cousins must redeem their impoverished family member.

In Leviticus 25:50, the Torah explains the rules governing redemption of the indentured Jew. Given the fact that the transaction takes place in the land of Israel where the laws of the Jubilee and the Sabbatical cycles obtain, the maximum period for which a person may be sold is 50 years. The same applies to real estate transactions--land could only be transferred for a maximum of 50 years. The amount of compensation depends upon in which year of the Jubilee the person or land was sold. If there are many years left until the Jubilee, then the compensation must be greater. If there are fewer years, then a lesser amount is paid. In Leviticus 25:50, we read, “V’chee’shav im ko’nay’hoo, mish’naht hee’mach’ro lo, ahd sh’naht ha’yo’vayl,” He shall calculate with his purchaser from the year that he was sold to him until the Jubilee year.

The commentary of the Artscroll Chumash on this verse offers a cogent summary of the treatment due non-Jews:

“He shall make a reckoning with his purchaser.” From this requirement, that the owner must be paid fair value, the sages prove that it is forbidden to steal from a non-Jew (Bava Kamma 113b). The Tosefta teaches that it is worse to steal from a non-Jew than from a Jew, because if the Jew is victimized by his fellow, he will not condemn all Jews or lose his faith in G-d. [He will say that the individual who cheated him is dishonest, but not that he is a reflection on the Torah or its Giver.] But if a Jew cheats a non-Jew, the victim will rail against the Torah and G-d. Such dishonesty will result in the cardinal sin of desecration of the Name [see Leviticus 22:32]. For this reason, Jacob instructed his sons to return the money that he found in their sacks when they returned from Egypt (Genesis 43:12); he wanted to sanctify G-d’s name by demonstrating the integrity of his people (R’ Bachya).

Rabbi Samson Raphael Hirsch (1808-1888, the great Bible commentator and leader of German Jewry), explains that even if the poor Jew has sold himself, not just to a Ger To’shav, but to a non-Jewish idolater, or even if the impoverished Jew sold himself directly to the service of the idol or to serve as a temple slave, to chop wood or draw water for the idolatrous temple, his family has an obligation to redeem him. Since redeeming the enslaved Jew may be regarded as a matter of saving a Jewish life and the non-Jewish master is an avowed idolater living in the Jewish land, one might think that we need not be particularly scrupulous with regard to compensating the non-Jew. Nevertheless, the Torah declares it incumbent upon Jews to behave in the most truthful and upright manner by paying the full, fair price to the non-Jew, and dealing properly with them, even to the last penny.

It is rather amazing, you must admit, that in the xenophobic environment of biblical times, the Torah expresses its concern for non-Jews and their property in such a dramatic manner.

May you be blessed.

Please note:

This year Yom Yerushalayim, Jerusalem Reunification Day, is observed on Tuesday evening, May 11th through Wednesday night, May 12th. This year marks the 43rd anniversary of the reunification of the city.

Emor 5770-2010

"Striving For Perfection"

Much of parashat Emor speaks of holiness, faultlessness, striving for perfection and the proper observance of the holy days. In fact, the entire introductory portion of the parasha deals with the purity of the priesthood and the holiness of the sacrifices. Consequently, all gifts that are brought to G-d are expected to be faultless and specifically set apart for sacred purposes. Whether the gift is to be a religious gift or a gift of charity, the donor must seek to ensure its perfection.

Therefore, it is not at all surprising that we read in Leviticus 22:21, "V'eesh kee yahk'reev zeh'vahch sh'lah'meem la'Hashem," Anyone who brings a sacrifice of peace-offerings to G-d in fulfillment of a vow clearly uttered, or for a free-will offering of the herd or of the flock, "Ta'meem yee'yeh l'rah'tzohn, kol moom lo yee'yeh bo," It must be perfect to be accepted, there shall be no blemish upon it.

The Sforno (Obadiah ben Jacob, 1470-1550, Italian Bible commentator) points out that even those sacrifices that are of a lesser degree of holiness there must not be blemished.

The fact that sacrifices must be of the most select stock was taught cogently in Genesis 4:4, where the Torah relates that both Cain and Abel brought offerings to G-d. In acknowledgment of the bountiful crop, Cain brought "of the fruit of the ground," while Abel brought "the firstlings of his flock and their choicest." The Al-mighty accepted Abel and his offering, but not the offering of Cain. From this, our rabbis deduced that Cain's offering was of the inferior portions of the crop, while Abel chose only the finest of his flock. Hence, the well-known rabbinic aphorism (Berachot 5b), stating that it makes no difference whether one gives more or less, as long as it is done with full devotion of the heart.

Maimonides (the Rambam, the great Jewish philosopher, codifier and physician, 1135-1204), in his Yad Ha'chazaka, Mishne Torah, Issurei Mizbe'ah, (Laws of things that are Prohibited for the Altar) 7:11, writes as follows:

The same principle applies to everything done for the sake of G-d: It must be of the finest and best. If one builds a house of prayer it should be finer than his private dwelling. If he feeds the hungry, he should give them the best and sweetest of his table. If he clothes the naked, he should give him the finest of his garments.

In their book, Maimonides and His Heritage, the authors, Idit Dobbs-Weinstein, Lenn Evan Goodman and James Allen Grady point to a fascinating contrast of the Jewish attitude regarding munificence, with those of Aristotle (384–322 BCE). They note that according to the ancient Greek philosophers one must seek out the best when it comes to public buildings, temples, and the like, but not when it comes to charity. Apparently, the ancients were of the opinion that the valuing of charitable acts by others is based on the erroneous assumption on the part of the "free-riders." The poor obviously believed that there will always be generous persons who will want to help them, who will have the means to do so, and the will to provide for their care. In fact, the ancient philosophers felt that such behavior is destructive of both the means of those who had the ability to give and their will to support them.

One disconcerting outcome of the attitudes fostered by the burgeoning "service economy" that has gained traction in the United States recently, is the notion that if one wants something done properly it is always advisable to call an expert. Many have forsaken all aspiration of becoming proficient in so many important areas of their lives. Instead, they rely more and more on others to do those tasks, since money has been relatively abundant and such efforts are often energy depleting. So while many Americans increasingly search for the path of least resistance and least effort, they have, at the same time, become much less skilled people.

It's not only that many of us no longer know how to iron, sew or polish silver properly, we have even lost such fundamental skills as cutting our own nails and our hair, and even cleaning our face and skin. All of these roles have been farmed out to professionals. Often, when confronted with basic medical and emotional issues, we feel compelled to run straight to the doctor, at the slightest sign of a sniffle.

This lesson was driven home to me recently as I witness the increasing takeover of the "shiva home" by professionals who deliver luxurious shiva seats, extra folding chairs for visitors, prayer books, even water coolers, which of course make the shiva experience much more pleasant and easier to manage. But, we must ask ourselves, at what cost? Does it mean that our Chevra Kadisha, burial society members composed of community volunteers, have been relieved of the "burden" of caring for the mourners? Isn't there great satisfaction, not to mention a great mitzvah, that one gets when caring for mourners? But now the professionals have moved in, obviating the need for the community to be there for those in mourning.

It seems as if the citizens of our country are rapidly becoming a nation of would-be deadbeats. They are losing the passion and the will to seek perfection, to be wholehearted, and ultimately to be compassionate. How often do we now rationalize by saying that professionals can do it better, so why not let them take care of things? Is it perhaps a smokescreen, because we have become too lazy or no longer care?

Striving for perfection should not become a lost art, not only in our relationship with G-d, but also in our relationships with other human beings. The Bible reminds us that we should do things wholeheartedly, so that it may find favor in G-d's eyes and in human eyes.

If we follow that advice, how can we go wrong?

May you be blessed.

Please note: The festival of Lag Ba'Omer (literally the 33 rd day of the counting of the Omer) will start Saturday night, May 1, and continue all day Sunday, May 2, 2010. The Omer period is the 49 days from the second night of Passover through the day before Shavuot. The 33 rd day is considered a festival because, on that day, the students of Rabbi Akiva ceased dying and because it marks the anniversary of the passing of Rabbi Simon bar Yochai.

Acharei Mot-Kedoshim 5770-2010

"Loving Thy Neighbor" --

In parashat Kedoshim, the second of this week’s double parashiot -- Acharei Mot-Kedoshim, we read the famous, indeed, revolutionary verse from Leviticus 19:18: “V’ah’havta l’ray’ah’cha kah’mocha, ah’nee Hashem,” You shall love your neighbor as yourself, I am the Lord.

This statement is universally regarded as one of the greatest pronouncements of human morality. In fact, Rabbi Akiva (Talmudic sage, 50-135 CE), is cited in the Jerusalem Talmud Nedarim 9:4, as saying that loving one’s neighbor as oneself is one of the greatest principles, if not the greatest, in the entire Torah.

It is fascinating to note that the earlier Talmudic sage, Hillel (110 BCE-10 CE), also regarded this verse as a fundamental principle. However, when he was asked by a potential proselyte to teach him the whole Torah while standing on one foot, he chose to restructure the statement in the negative. In the Talmudic tractate Shabbat 31a, Hillel told the candidate for conversion, “What is hateful unto you, do not do to your neighbor--that is the entire Torah, the rest is commentary, go study.”

Apparently, Rabbi Akiva agreed with Hillel’s sentiment, which is based on the assumption that it is virtually impossible for anyone to love another person as much as one loves oneself, and certainly not more than one loves oneself. Furthermore, Rabbi Akiva in Baba Metziah 62a, determines, in the case of two people who are in the desert with a single flask of water, that if there is only enough water for a single person to survive, the owner of the flask may drink the water. He does not have to share the water with his traveling companion, because who is to say that the companion’s life is more valuable than his own.

Many regard this verse as the basic pillar upon which the entire Torah is based. It is from this verse of loving one’s neighbor that Jewish law derives the performance of good deeds, such as visiting the sick, arranging for the burial of the dead, comforting the bereaved, providing dowries for poor brides and protecting the possessions of others as if they were their own.

The Ibn Ezra (1098-c.1164, Spanish Bible commentator)learns from this verse that there should be no difference between what a person wishes for himself and the benefit that he wishes for his fellow human being. After all, every human being was created by G-d. Maimonidies (the Rambam, 1135-1204, the great Jewish philosopher, codifier and physician) posits that this is the reason that a person who assumes the responsibility of protecting the possessions of others is to think and feel as if he is guarding his own property.

The Sforno (Obadiah ben Jacob, 1470-1550, Italian Bible commentator) and the Hizzekuni (Hezkiah ben Manoah, French exegete of the 13th century) suggest that the best way to observe this commandment is to put oneself in the next person’s position. When thinking of a friend who is ill, one must say, “If I were ill myself, what would be the greatest blessing I could seek from G-d?”, and then must pray for the ill person to receive that exact blessing.

The Ba’al HaTurim (c.1275-1340, Jacob ben Asher, Germany and Spain, famed halakhist and author of a comprehensive commentary on the Torah) suggests that this verse teaches that one must always be sensitive to the feelings of others. For example, he states that when one is intimate with one’s wife, one should not think of another woman. One of my teachers in high school advised his “hormone-challenged” teenage male students to treat their girlfriends as they would like others to treat their sisters. (Maybe it’s a generational thing, but I’m not sure that this advice would work very well today!)

Rabbi Abraham Joshua Heschel of Kopitchinitz (1888-1967, prominent Hassidic rabbi in Europe and New York) concluded that loving one’s neighbor is not intended to apply to saintly and righteous people, since it is almost impossible not to love them. To the contrary, this verse bids all to especially love those people whom it is hard to love. The Alter of Slabodka (Nosson Zvi Finkel, 1849-1927, famed Rosh Yeshiva in Europe and Israel and one of the leaders of the Mussar movement) used to say that the commandment to love others as oneself implies that just as a person loves himself instinctively, without the need to justify that love, one should love others as well without looking for reasons, but simply because they are fellow human beings.

There is an age-old debate regarding the so-called “parochial” nature of the Hebrew bible’s statement of loving one’s neighbor as oneself. There are those who maintain that the words “V’ah’havtah l’ray’acha”, love your neighbor, limit a Jew’s love only to other Jews, as opposed to the Christian bible, which seems to expand this love to apply to all humanity.

Rabbi Dr. Joseph H. Hertz (1872-1946, late Chief Rabbi of the British Empire) takes strong exception to this Christian assertion. He points to the verse in Exodus 11:2, where the Jews in Egypt are instructed to ask their neighbors for jewels of gold and silver. Clearly the word “ray’ah” in that context cannot possibly mean a fellow Israelite, but must refer to Egyptians. Bernard J. Bamberger, in his commentary on the book of Leviticus, astutely points out that in ancient times few people had the opportunity to express their love to neighbors beyond those in their immediate vicinity. “Only in recent centuries, has the average person had the knowledge, or the opportunity and the obligation to apply the ‘Golden Rule’ on a global scale” (p. 893).

Rabbi Hertz argues further, that even those who do interpret “ray’ah” to refer exclusively to Jews, could not possibly deny the universal application for caring for all people that is found in Leviticus 19:34. The verse there teaches that the stranger who sojourns with you shall be unto you as a homeborn, and you shall love him as yourself. Rabbi Hertz argues that the word for stranger, “ger,” applies to all humanity, and that there is no question that every Jew is obligated to love all human beings.

The Rebbe of Sadigor (Sadagora), (Rabbi Abraham Jacob Friedman, son of the Hassidic Rebbe of Rizhin, 1819-1883), explains that the verse of loving one’s neighbor concludes with the words “Ah’nee Hashem”–-I am the L-rd, to teach that the way we treat our neighbors will be the way that we will ultimately be treated by the Al-mighty!

May you be blessed.

Yom Haatzmaut, Israel's Independence Day (which is preceded by Yom HaZikaron–-Israel’s Memorial Day, April 19th) is observed this year on the 6th of Iyar, Monday evening, April 19th, and all day Tuesday, April 20th. (In the diaspora, some observe it one day earlier).

Tazria-Metzorah 5770-2010

"The Human Animal" --

On three of the next four Shabbatot, the Torah readings will consist of combined parashiot. The main reason for the doubling up is to make certain that the reading of the entire five books of the Torah will be completed by Simchat Torah.

In parashat Tazria, the first of this week’s double parashiot Tazria-Metzorah, we read of the laws that govern the ritual status of women following the birth of a child, whether male or female. G-d speaks to Moses, instructing him to speak to the children of Israel and say to them (Leviticus 12:2): “Ee’sha kee tazria v’yalda zachar,” When a woman conceives and gives birth to a male child....

The rabbis are perplexed as to why these laws of childbirth immediately follow the laws of kosher and non-kosher animals that are found at the end of the previous parasha, Shemini.

The Midrash Tanchuma explains the juxtaposition by stating that G-d created the human being both “before and after” the creation of the sixth day. The Midrash goes on to explain that of the six things that were created on Friday (the sixth day of the week), the exalted human soul was created first. Adam and Eve, however, were created last, after the animals, due to the fact that the “human animal” is often no better, and, at times, far worse, than other animals. Therefore, the laws pertaining to human animals appear in the Torah after the laws of all the other animals.

Rabbi Nissen Telushkin(1881-1970, Russian born Chassidic scholar, who was a leading expert in Jewish law in Brooklyn, NY) in his book, HaTorah v’haOlam, Torah and the World,explains that human beings have the capability of expressing all the worst qualities that are found among animals. The human being can be gluttonous and promiscuous. A human being can anger easily, be vengeful, bear a grudge, be blood thirsty and covet the possessions of others. The primary advantage of human beings over beasts of the field is the Divine soul--the spirit and intelligence with which they are endowed. These spiritual endowments make it possible for humans to conquer their evil inclinations, to choose to do good and eschew evil.

It was the German philosopher, Friedrich Nietzsche(1844-1900),who expounded on the greatness of the physical human being and denigrated the spiritual human being. To Nietzsche and his followers, power was the most exalted human endowment. Righteousness, justice and compassion are the concern of slaves and lower human beings. The “Ubermensch” has no need for justice, righteousness or compassion, only strength and power.

According to the Torah, however, the spiritually exalted human being can even use his so-called “evil” endowments to do much good.

Although pridefulness is normally considered a negative human characteristic, it may at times promote good. For example, a person living in a thoroughly wicked environment would normally not know to do good. Being exposed to constant wickedness, such a person would inevitably be greatly influenced by the perpetual evil, were it not for the fact that he may wish to stand out from the crowd and be different. In such a case, hubris may actually encourage such a person to act differently than others.

One who lusts after the possessions of others is generally considered evil, but not one who lusts for, or is jealous of, the greatness of a neighbor’s wisdom, or good deeds with man and G-d. This is precisely what our rabbis allude to in Baba Batra 21a, “Kin’aht sofreem tar’beh chochmah,” Jealousy among scholars increases wisdom.

Similarly, anger may at times be properly utilized to guide and teach children and young adults. Even the ethical masters, the Baalei Mussar, who loathed anger, would allow their adherents to occasionally display anger, as long as it was intended to achieve a positive end. Teachers and parents were thus advised to set fixed times to show anger, in order to properly discipline children and students. But, only on the condition that as soon as the “anger-time” was up, they would return to their required calm demeanor.

A story is told of a particular Chassidic master, who, when overcome with feelings of anger, would quickly run to his study to look through his entire library to search for a source in a religious text that would permit him to express his anger. He explained that normally when a follower would come to ask whether something was kosher or not, he would enter his library to search for the proper answer in the holy books. He would never rely on his memory to determine a law, for he wanted to make certain that his answer was correct. While in the library, he felt like a student before his rabbi. “Why,” he said, “should it be any different with anger? I need to consult with my rabbis, the masters [meaning the books], to find out whether I am entitled to be angry?” Obviously, while looking for a justification for his anger in the holy tomes, in most instances his anger dissipated.

Rabbi Telushkin cites a play on words found in the biblical verse(Numbers 19:14): “Adam kee ya’moot b’ohel,” If a person dies in a tent, by emphasizing that one should not allow the “Adam” -- the moral element in each human being, to die. Otherwise, we are left with only our animalistic tendencies.

We humans, created in the Divine image, must appreciate that we are endowed with holy souls that are primarily intended to be utilized to encourage positive growth and the performance of good and noble deeds. Even the physical, animalistic qualities in us, such as anger and jealousy may be used for good. After all, despite the fact that animals were created before Adam and Eve, the human soul was created before the human body, and it is the human soul that distinguishes us from animals.

May you be blessed.

Follwing the ruling of the Chief Rabbinate of the State of Israel, the 62nd year of Israel’s independence will be celebrated on Monday evening, April 19th and all day Tuesday, April 20th, the 6th of Iyar.

Shemini 5770-2010

"The Show Must Go On" --

In this coming week's parasha, parashat Shemini, the first day of Nissan, the day about which Aaron had been dreaming, finally arrived. The Tabernacle, which had been completed on the 25th day of Kislev, was now ready to be erected. At the same time that the Tabernacle would be erected, Aaron and his four sons were to be invested as Kohanim, priests of Israel.

All the suffering that Aaron had endured in Egypt, the personal mortification that Aaron experienced when the people complained that Moses and Aaron were only making things more difficult for them with Pharaoh, the sin of the Golden Calf for which he was blamed–-all this was behind him, and now what was expected to be the most glorious day of Aaron's life was at hand.

Unfortunately, this most glorious day was to turn into the most tragic day of Aaron's life. Wittingly or unwittingly, his two eldest sons, Nadab and Abihu, bring fire pans with a "strange fire" before G-d. A great flame comes down from heaven, consumes them and they die. Moses tries to console his grief-stricken brother by saying that G-d is sanctified by those who are closest to Him, so it must be that G-d really wanted Nadab and Abihu in His presence. Aaron's reaction was total silence.

We then read in Leviticus 10:12, that Moses calls out to Aaron, and to Elazar and Itamar, Aaron's remaining sons, and instructs them: "K'choo et ha'Mincha ha'no'teret may'eeshay Hashem, v'ich'loo'hah matzot, aytzel ha'mizbay'ach, kee kodesh kodashim hee," Take the meal offering that is left from the fire offerings of G-d, and eat it unleavened near the altar; for it is the most holy.

Three he goats were to be offered by the priests as sin offerings on that day: 1)one as a gift of the Prince of the tribe of Judah, Nachshon the son of Aminadav, as part of the series of offerings that were brought by each of the twelve tribal princes 2) a second sin offering was to commemorate the inauguration of the Tabernacle 3) the third sin offering was to mark Rosh Chodesh, the new moon of Nissan.

In a baffling development, Aaron and his sons offer the first two sacrifices, those for the Prince of the tribe of Judah and for the inauguration of the Tabernacle. However, when Moses inquires about the sin offering for Rosh Chodesh he discovers that it had been completely burned without the priests partaking of it, as is usually done. Scripture tells us that Moses demands of Elazar and Itamar to know why they did not eat of the sin offering in a holy place. It is Aaron, however, who responds, telling Moses that they did bring the other two sin offerings and burnt offerings. However, after the tragedy struck, would G-d have approved of the priests eating the sin offering on this day? The Torah then tells us, (Leviticus 10:20) "Va'yishma Moshe, va'yeetav b'aynav", Moses heard Aaron's response and accepted it.

It's hard to believe that after witnessing his two sons die because they failed to follow the precise instructions of G-d, that Aaron had the temerity, together with his two sons, to once again defy G-d's instructions, and refuse to offer or to eat of the sin offering of Rosh Chodesh!

Several commentators attempt to explain Aaron's actions. Some suggest that Aaron concluded that the two sacrifices that had to be brought were the ones that were Horaat Sha'ah, one-time offerings that were to be sacrificed this time only and never again. Therefore the sin offerings of Nachson the Prince and the inauguration of the Tabernacle were offered. However, the sin offering of Rosh Chodesh, which comes every month, does not have to be done in this hour of mourning, since it would nevertheless be observed monthly in the future. Moses accepts Aaron's explanation.

Moses on the other hand, at least initially, felt that in the service of G-d, "The show must go on!" Leaders must put aside their personal considerations, even heartbreak and mourning, and ensure that the worship of G-d by the people continues properly and meaningfully.

The fact that Moses accepted Aaron's explanation indicates that there is truth to both sides of the argument. Aaron also understood that there are times that the show must go on, but only when there is no alternative, when there is no possibility for make-up offerings. However, it is entirely justified to cancel or postpone an action, even a public action, when there will surely be other opportunities for the "show to go on."

Moses however, felt compelled by the other side of the argument. He surely understood that there are times when the show can't go on, but those occasions should be far and few between. After all, much of life is made up of choices that are often beyond our personal control. Moses was, in effect, emphasizing the need for everyone to master the "art" of making difficult decisions, and to be able to forge ahead no matter the impediments and challenges. In fact, those difficult choices in life are frequently the ones that become the most meaningful when they are finally made and come to fruition.

Many choices in life are not easy, but ultimately prove to be rewarding. I have chosen the path of outreach, devoting my life to teach Jews who unfortunately never had a chance to learn, to try to expose our un-affiliated brothers and sisters to the beauty and joy of Judaism. It may sound glorious, but it is tough. Rejection is frequent.

It is not easy to conduct a weekly Beginners Service, repeating the same basic explanations again and again, trying to make them not sound repetitious. It is most challenging to make a Torah portion interesting for an audience of inchoate Jews, when the Torah speaks in the excruciating detail of the building of the Tabernacle and of animal sacrifices. But the reward is great.

It is challenging as well for well-meaning, practicing Jews to have non-observant guests over their homes on Shabbat once a month, to try to positively inspire them. Unfortunately, many practicing Jews want to quickly finish the meal and get to their Shabbat naps, but their guests continue to ask questions, and the hosts often do not know the answers. It's uncomfortable! And if we have guests at our home on a regular basis, what toll does it take on our children, who are often shunted to the sidelines?

Aaron said, there are limits, and we must stop. Moses said, there obviously are limits, but this is not the time for limits, we must forge ahead, and redeem every possible Jew.

My vote is with Moses. What is yours?

May you be blessed.

The seventh and eighth days of Passover begin on Sunday evening, April 4th, and continue through Monday and Tuesday, April 5th and 6th.

Chag Kasher V'samayach. Wishing all our friends a wonderful, joyous and meaningful Passover.

Yom Hashoah is observed this year on Saturday night, April 10th and all day Sunday, April 11, 2010.