"When you reap the harvest of your land, you shall not remove completely the corners of your field as you reap and you shall not gather the gleanings of your harvest; for the poor and the proselyte shall you leave them; I am Hashem, your G-d"
This week's parasha starts out discussing halachot of Kohanim. It then quickly goes on to discuss sacrifices before eventually coming to talk about Three Festivals. Crammed in the midst of all of this is the above quoted commandment to leave the corners of your field for the poor to eat. At first glance, the juxtaposition of this commandment seems out of place. After all, what does harvesting your field have to do with Kohanim, sacrifices and Festivals?
The answer: EVERYTHING!
The three topics covered in Emor - Kohanim, sacrifice and Festivals all share a common denomenator: Holiness. In fact, if you look deeper into the parasha, you will notice that it discusses how to regain a level of holiness if lost due to certain circumstances (i.e. - the daughter of a Kohain divorces and returns home).
Finally, as the parasha culminates with the mentioning of Shavuot we are given an additional commandment - that of leaving our field for the poor. The Torah is giving us a profound message here - if you want to be holy, treat your brothers with love and compassion! The fact that this commandment is mentioned among Kohanim, sacrifices and Festivals is not a mistake. The contrary!! It is a clear statement that one who cares for his brother is just as holy as the Kohain, the one who brings a sacrifice or the one who observes the Festivals.
I had the unfortunate privilege this week of paying a shiva call to the Ben-Zvi family. While there, Dr. Ben-Zvi's daughter was describing a man of utmost love and compassion. A man who's life was dedicated to helping others in any and every way he possibly could. When I looked over this week's parasha, one particular story she told stood out:
She mentioned that while going through some of his things, the family found checks from patient's insurance companies for 11 cents and stated that, despite the obvious underpayment of these companies - Dr. Ben-Zvi still treated these patients because it wasn't about the money - it was about the person.
When you reap the harvest of your land, you shall not remove completely the corners of your field.....for the poor and the proselyte shall you leave them.
Dr. Ben-Zvi seems to have emulated this pasuk completely! He understood that just as important as the Kohanim and the Festivals are the poor and underprivileged. Indeed, in understanding this, he attained a level of holiness.
Shabbat Shalom!
Thursday, April 25, 2013
Friday, April 19, 2013
To Be Or Not To Be (Parashat Acharei Mot - Kedoshim)
I have always had major difficulty with the second pasuk in Parashat Kedoshim. Hashem instructs Moshe to "Speak to the entire assembly of the Children of Israel and say to them: You shall be holy, for holy am I, Hashem, your G-d." The specific phrasing of "speak to the entire assembly" is an indication to us that this particular commandment is one of great importance. My issue, however, is that despite this commandment to be holy (which implies greatness within us) - Hashem then spends the rest of the parasha listing commandments that should be obvious or natural to a "holy" nation such as ourselves.
We are told to revere our mother and father, not to steal, not to lie, not to gossip, etc. Shouldn't all of this come naturally to us if we are so holy? The answer, is no!
I must be honest, my question on this week's parasha is not entirely mine. It is a question that is often presented to me by students ( I do, however, have the question myself this week). They - very understandably - want to know why, if we are such a great nation, Hashem feels the need to tell us not to do certain things. My answer to them is the answer to this week's parasha as well...
While we think it should come naturally to keep all of these commandments, the reality is that human nature is not to keep them! Hashem created us with the potential to be holy, but He also created us as humans!! That being the case, was is natural for us is to do what is best for us - not what is best.
For this reason, Hashem instructs Moshe this week to "speak to the entire assembly of the Children of Israel" - in other words, make sure everyone hears it - and to tell us that we must overcome our inclinations and be holy - because He, our G-d, is holy.
Shabbat Shalom!
We are told to revere our mother and father, not to steal, not to lie, not to gossip, etc. Shouldn't all of this come naturally to us if we are so holy? The answer, is no!
I must be honest, my question on this week's parasha is not entirely mine. It is a question that is often presented to me by students ( I do, however, have the question myself this week). They - very understandably - want to know why, if we are such a great nation, Hashem feels the need to tell us not to do certain things. My answer to them is the answer to this week's parasha as well...
While we think it should come naturally to keep all of these commandments, the reality is that human nature is not to keep them! Hashem created us with the potential to be holy, but He also created us as humans!! That being the case, was is natural for us is to do what is best for us - not what is best.
For this reason, Hashem instructs Moshe this week to "speak to the entire assembly of the Children of Israel" - in other words, make sure everyone hears it - and to tell us that we must overcome our inclinations and be holy - because He, our G-d, is holy.
Shabbat Shalom!
Friday, April 12, 2013
Removing the Bad (Parashat Tazria-Metzora)
Six years ago on the morning of Shabbat Tazria-Metzora my wife and I were blessed with the birth of our oldest child. This week's D'var Torah is in her honor.
In the beginning of this week's parasha we are commanded to circumcise every male when he reaches eight days old. Medically speaking, the foreskin serves no beneficial purpose whatsoever. In actuality, leaving the foreskin on can make a child more susceptible to infection. With that said, I am left with two questions:
1 - If the foreskin is unnecessary (potentially detrimental) and Hashem was going to command us to cut it off, why not save everyone the headache (and cost of making a bris) by simply not creating us with it?
2 - Why the juxtaposition of Bris Milah in the midst of two parashiot that deal with purity and impurity?
As those who know me can confirm, I have a temper. When I asked my students this morning if the appropriate response to my temper would be to live with it or overcome it, they chose the latter. I then challenged them with the following argument "if Hashem created me with this temper, He obviously wants me to have it - why do I need to overcome it?" - they could not answer.
The answer to my question, is the answer to the parasha! Hashem created us with a physical imperfection, a flaw - the foreskin. He then commanded us to cut it off. The reason He did this rather than simply not creating it was to teach us a lesson that just as He created us with physical flaws that we need to remove, so too He created us with character flaws that we need to remove - one should not simply claim "if this is how Hashem created me, it must be how He wants me to be."
Regarding the juxtaposition of Bris Milah in Tazria-Metzora, the answer is very similar. At first, I couldn't understand why Hashem would place such a holy commandment among discussion of such impurity - until I started thinking about the purity! Hashem teaches us in these parashiot that if a person sees a blemish on himself, he should not simply ignore it - rather, he should go to the Kohen and ask how to overcome it. The same is true again for our flaws!
May Hashem bless us all with the siyata d'shemaya to recognize our flaws and the strength to overcome them. In doing so, may we see the rebuilding of the Beit HaMikdash speedily in our days.
Shabbat Shalom!
In the beginning of this week's parasha we are commanded to circumcise every male when he reaches eight days old. Medically speaking, the foreskin serves no beneficial purpose whatsoever. In actuality, leaving the foreskin on can make a child more susceptible to infection. With that said, I am left with two questions:
1 - If the foreskin is unnecessary (potentially detrimental) and Hashem was going to command us to cut it off, why not save everyone the headache (and cost of making a bris) by simply not creating us with it?
2 - Why the juxtaposition of Bris Milah in the midst of two parashiot that deal with purity and impurity?
As those who know me can confirm, I have a temper. When I asked my students this morning if the appropriate response to my temper would be to live with it or overcome it, they chose the latter. I then challenged them with the following argument "if Hashem created me with this temper, He obviously wants me to have it - why do I need to overcome it?" - they could not answer.
The answer to my question, is the answer to the parasha! Hashem created us with a physical imperfection, a flaw - the foreskin. He then commanded us to cut it off. The reason He did this rather than simply not creating it was to teach us a lesson that just as He created us with physical flaws that we need to remove, so too He created us with character flaws that we need to remove - one should not simply claim "if this is how Hashem created me, it must be how He wants me to be."
Regarding the juxtaposition of Bris Milah in Tazria-Metzora, the answer is very similar. At first, I couldn't understand why Hashem would place such a holy commandment among discussion of such impurity - until I started thinking about the purity! Hashem teaches us in these parashiot that if a person sees a blemish on himself, he should not simply ignore it - rather, he should go to the Kohen and ask how to overcome it. The same is true again for our flaws!
May Hashem bless us all with the siyata d'shemaya to recognize our flaws and the strength to overcome them. In doing so, may we see the rebuilding of the Beit HaMikdash speedily in our days.
Shabbat Shalom!
Friday, April 5, 2013
Seeing the Good in the Bad (Parashat Shemini)
This weeks parasha starts out with a very strange schedule of events...
In the beginning of the parasha, Moshe instructs Aharon and B'nei Yisrael to bring an offering to Hashem - "for today Hashem appears to you." The parasha then proceeds to list everything that Aharon does step-by-step inserting some variation of the phrase "as Hashem commanded him" several times along the way.
Finally, after completing the offering, Moshe and Aharon go to the entrance of the Ohel Moed, bless the people, and the glory of Hashem appeared to them. "A fire went forth from before Hashem and consumed upon the Altar the burnt-offering and the fats; the people saw and sang glad song and fell upon their faces."
This was an extremely spiritual high-point for all of Klal Yisrael and everyone was immersed in celebration. Suddenly, however, the mood changed...
In the midst of all the joy, two of Aharon's sons - Nadav and Avihu - each take a fire pan, put in them fire and incense, and bring before Hashem an "alien fire." It is called this because, as the pasuk goes on to explain - Hashem had not commanded them to bring it. In response, Hashem sends forth a fire which consumes them and they die.
Aharon, who is presumably devastated by the events, is given the following words of consolation from Moshe:
"Of this did Hashem speak, saying 'I will be sanctified through those who are nearest Me, thus I will be honored before the entire people'."
After hearing this, Aharon becomes silent.
Two questions stand out to me regarding all of this:
1- What did Nadav and Avihu do that was so bad?
2- Why was this pasuk consolation for Aharon?
The answer to the first question is a shorter one. Though their intentions were just, Nadav and Avihu decided to take matters into their own hands and perform avodah that had not been commanded to them - that was wrong! From here we can learn that, even if we mean well, it isn't our place create forms of serving Hashem that He did not give us.
The answer to the second question can be explained with the following story regarding a friend of mine who is a Rebbe in a Yeshiva and has been known to lovingly bully his students over the years:
A staff member was walking through the halls when he overheard a student crying in one of the classrooms. He approached the student and asked why he was crying. The student replied "Rabbi Ploni"
"Oh" chuckled the staff member. "Let me guess, Rabbi Ploni beat you up (not literally)?
"No", replied the student.
"Did he make fun of you?"
"No!"
"Did he yell at you?"
"No!"
"I don't understand" said the staff member, "he didn't hit you, he didn't make fun of you, he didn't yell at you - what did he do that made you cry?"
"That's just it" replied the student. "He didn't do any of that to me - he hates me!!"
You see, this student had observed that Rabbi Ploni "picked on" the students whom he had a bond with. When the Rabbi Ploni didn't pick on him, he assumed he lacked that bond and was terribly jealous.
This was Moshe's consolation to Aharon!!
He explained that Hashem had told him he would use those who were dearest to him as an example for Klal Yisrael. Moshe told Aharon "don't be upset that Hashem punished your sons and took them - be proud!!". Nadav and Avihu died as a tremendous Kiddush Hashem and upon hearing this explanation from Moshe, Aharon was no longer upset and fell silent.
May we all be zoche to receive punishements from Hashem - as receiving those punishments means He holds us dear to Him and may we all have the siyata d'shemaya to take a deeper look into our lives and - if we realize we are lacking punishments - let us strive to get closer to Hashem so that he will give them to us!!
Shabbat Shalom!
In the beginning of the parasha, Moshe instructs Aharon and B'nei Yisrael to bring an offering to Hashem - "for today Hashem appears to you." The parasha then proceeds to list everything that Aharon does step-by-step inserting some variation of the phrase "as Hashem commanded him" several times along the way.
Finally, after completing the offering, Moshe and Aharon go to the entrance of the Ohel Moed, bless the people, and the glory of Hashem appeared to them. "A fire went forth from before Hashem and consumed upon the Altar the burnt-offering and the fats; the people saw and sang glad song and fell upon their faces."
This was an extremely spiritual high-point for all of Klal Yisrael and everyone was immersed in celebration. Suddenly, however, the mood changed...
In the midst of all the joy, two of Aharon's sons - Nadav and Avihu - each take a fire pan, put in them fire and incense, and bring before Hashem an "alien fire." It is called this because, as the pasuk goes on to explain - Hashem had not commanded them to bring it. In response, Hashem sends forth a fire which consumes them and they die.
Aharon, who is presumably devastated by the events, is given the following words of consolation from Moshe:
"Of this did Hashem speak, saying 'I will be sanctified through those who are nearest Me, thus I will be honored before the entire people'."
After hearing this, Aharon becomes silent.
Two questions stand out to me regarding all of this:
1- What did Nadav and Avihu do that was so bad?
2- Why was this pasuk consolation for Aharon?
The answer to the first question is a shorter one. Though their intentions were just, Nadav and Avihu decided to take matters into their own hands and perform avodah that had not been commanded to them - that was wrong! From here we can learn that, even if we mean well, it isn't our place create forms of serving Hashem that He did not give us.
The answer to the second question can be explained with the following story regarding a friend of mine who is a Rebbe in a Yeshiva and has been known to lovingly bully his students over the years:
A staff member was walking through the halls when he overheard a student crying in one of the classrooms. He approached the student and asked why he was crying. The student replied "Rabbi Ploni"
"Oh" chuckled the staff member. "Let me guess, Rabbi Ploni beat you up (not literally)?
"No", replied the student.
"Did he make fun of you?"
"No!"
"Did he yell at you?"
"No!"
"I don't understand" said the staff member, "he didn't hit you, he didn't make fun of you, he didn't yell at you - what did he do that made you cry?"
"That's just it" replied the student. "He didn't do any of that to me - he hates me!!"
You see, this student had observed that Rabbi Ploni "picked on" the students whom he had a bond with. When the Rabbi Ploni didn't pick on him, he assumed he lacked that bond and was terribly jealous.
This was Moshe's consolation to Aharon!!
He explained that Hashem had told him he would use those who were dearest to him as an example for Klal Yisrael. Moshe told Aharon "don't be upset that Hashem punished your sons and took them - be proud!!". Nadav and Avihu died as a tremendous Kiddush Hashem and upon hearing this explanation from Moshe, Aharon was no longer upset and fell silent.
May we all be zoche to receive punishements from Hashem - as receiving those punishments means He holds us dear to Him and may we all have the siyata d'shemaya to take a deeper look into our lives and - if we realize we are lacking punishments - let us strive to get closer to Hashem so that he will give them to us!!
Shabbat Shalom!
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