Table Torah

Parshas Bechukosai

If, we toil in Torah and keep Hashem’s mitzvahs, we are assured all sorts of blessings. We will have prosperity, peace, military prowess, closeness with Hashem etc…

If we – Heaven forefend – fail to toil in Torah, the degeneration will bring terrible curses in its wake forcing the people to repentance.

Question

The sequence of the blessings requires elucidation. Below is a partial list to bring out the point of difficulty:

1. Food – Rains will come in the correct times, food will be plentiful we will eat and be satiated.
2. Peace – We will have peace from wild animals and invading armies, and military security.
3. Food – There will be so much food  from previous years that the old preserved foods will be preferable to the new crops.
4. Divine Presence – A Sanctuary will be built and G-d will be close.

One would expect that the two blessings related to food would be situated together. Why  split them apart?

Answer

The blessing for food has two components. Firstly provisions are a necessary ingredient for human continued existence. Secondly food, in abundance is an indication of prosperity and independence. We can now begin to analyze the order of the blessings.

These blessings are on either side of peace. One is a prerequisite for peace, while the other is useless without peace.

Food is a precondition for Shalom. If people are hungry and poverty is rampant, their thoughts are turned towards survival. The focus is about the self, not developing peace and thinking about others.

When Pharaoh dreamt about the seven fat cows, the cows besides for looking healthy they had a good appearance. Rashi comments that this was to symbolize the plenty a time when people appear good to one another and are not resentful of their friends. This reinforces the concept that peace and harmony are virtually unattainable without food.

The blessing for food that is mentioned after peace, is referring to wealth and affluence. When toiling in Torah Hashem promises not only satiation but riches and prosperity.  This abundance is not a requirement in order to attain peace, and the blessing for peace supersedes riches and is thus mentioned beforehand.

Lesson

When trying to promote peace, the solution will be easier if the parties are not poverty stricken.

Story

Reb David Biderman (1746-1814) known as R’ Dovid of Lelov was a proprietor of a general store, which provided his living. At one point he decided to terminate this business.

“Rebbe, your business was doing well – why have you closed it?” asked a chossid of Reb David.

“When I see people entering my competitors’ markets, I am filled with joy.” explained Reb David. “I am concerned that when the other owners see customers buying from me they are upset. I do not want to be the cause of another Jew’s pain.”

Weekly Halachah

There is a permitted method of purchasing basic needs, such as food, on Shabbos. Briefly, this requires that no mention be made of payment or buying and selling. (Shulchan Aruch 323)

Parshas Emor

Shlomis bas Divri was the mother of the Blasphemer. We are not informed of his own personal name; the Torah restricts itself to informing us that he had an Egyptian father and Jewish mother who bore the nickname of Shlomis bas Divri. These labels were not of a laudable nature. Shlomis, a redaction of the word Shalom, refers to the point that she would be chattering and greeting everybody “Peace be on you” “Shalom to you”. Bas Divri alludes to the fact that she was also a blabber mouth – Divri – jabbering with everyone.

Question

Having a motor-mouth is certainly not praiseworthy. Talking freely with just anyone will lead you to a prolonged interaction with the lower echelons of society. Conversation with these low people should be polite and brief. But what could be wrong with greeting everyone? Saying hello, uplifts people and makes them feel respected. Aren’t we exhorted to “Greet everyone”? One of the reasons Rabbi Yochchan, of Talmudic fame, merited a long life, is because no one managed to best him in greeting, he would always initiate, Jew and non-Jew alike.

Answer

Greeting people, and making them feel wanted is admirable. Inquiring into their social welfare gives a sense of belonging. This is a trait that requires vigilance and constant encouragement, as people tend to ignore befriending the stranger and only connect with their familiar friends. Shlomis bas Divri’s personality was that of a chatterer, opening conversation indiscriminately. This free attitude eventually caused her trouble and brought her to being abused by the Egyptian. Her greetings were not for the purpose of making people feel good or basic decency. “Shalom” from Shlomis was a means of initiating conversation, schmoozing with people for the sake of yapping and engaging them. Such an approach earned her the sobriquet Shlomis – the Greeter.

Lesson

Most of us need to greet for the right reason, but it is possible to greet for the wrong one.

Story

Rabbi Zvi Kamenetsky grandson of the famous Reb Yaakov Kamenetsky (1891- 1986) was once trying to get in touch with a friend who was staying at the Carribean Hotel, Miami Beach. Rabbi Kamenetsky called the front desk, identified his friend, and asked to be connected. The operator rang the room and there was no answer.

“Wood’ja like ta leave a message?” she asked, to which Rabbi Kamenetsky replied,”Please tell my friend that Kamenetsky called.” The operator said to him,”Rah-bbi Kam-en-etsky? Ah ya related to th’ famous Rah-bbi Kam-en-etsky?” He responded, “Yes he was my grandfather.” In warm tones, the operator announced, “He wuz yer grandpa! He wuz a good frien’ o’ mine, Rah-bbi Kam-en-etsky!”.

She went on to explain that when Rabbi Yaakov Kamenetsky came to the hotel. He gave “some kinda Bible class” every morning in the lobby of the hotel. “Every single mornin’ befo’e he give d’class, he’d a come by my desk, gimme a nod, and say ‘Good mornin’!’. When he finished the class he’d a walk by my desk agin and say ‘Have a good day!’ That Rah-bbi Kamenetsky, he mighta been a great rah-bbi, but he certainly was a great man!”

Weekly Halachah

When greeting people on Shabbos, one should change from the greeting used on weekdays (Mishna Berura 307:5).

Parshas Behar

After conquering and dividing Eretz Yisrael, the Jews finally settled in their homeland and began tilling the soil. However, agriculture is not an occupation they may involve themselves in year after year. Every seventh year, the earth and soil takes a rest, a “Shabbos l’Hashem” a cessation for G-d.

Question One

When the Torah transmits this law the implication is that the land takes a break. Surely the commandment is intended for the people; that we should refrain from working the soil, not the ground needing a breather from the people? Yet the terminology is that the land should rest for Hashem.

Question Two

The Torah records terrible calamities that can befall us if the nation is negligent in it’s toil of Torah. In concluding it comments, that when the nation is in exile, Eretz Yisrael will be appeased for the lack of observing Shmittoh. Again the wording conveys, that the ground needs appeasing. Earth is an inanimate object, why placate the land?

Answer

A person can verbally undertake to forbid something that is permitted. For example a person can invoke that ice cream is off limits. There are two possible methods:

1. Neder. The ice cream becomes a forbidden entity in much the same way as shrimp and lobster are outlawed. The ice cream undergoes a categorical change and is typecast as taboo.
2. Shevuah. The person is now forbidden to eat ice cream. The ice cream does not change; rather he has restricted the action of consuming the ice cream.

It would seem that Shmittoh does not forbid man from working the fields by limiting his ability to engage in planting and reaping. Shmittoh is where the land is reclassified into a new category and therefore Eretz Yisroel is now off limits. In fact the very name Shmittoh meaning “release” implies the land is being released from the people, instead of the people forbidden to work the land.

We can now understand why the land takes a rest. Of course the commandment pertains to the people however the framework of the mitzvah is restricting the object in this case restricting the terra firma. The land is now out of bounds.

If people do not keep Shmittoh they are not only disobeying G-d, they are abusing the Land of Israel, they are tilling a land which is off limits. During exile the land which was mistreated by the people, is now longed for and glorified as the land of G-d. It is recognized as a changing land, an area which at times is designated for our use and at other times it is beyond the pale, thus with exile the land is appeased.

In conclusion: Shimittoh is more than just not working the land, during Shmittoh the land becomes forbidden.

Lesson

Shimttoh teaches us that Eretz Yisrael is a changing commodity, moving in and out of our grasp.

Story

Moving from Poland to Eretz Yisroel was no easy task. However the hardships involved in the travel paled in contrast to the difficulty of living day to day in the Holy Land. One chossid who had made the arduous journey found that he could not adjust to the austerity and harshness of life in Yerushalayim.

The chossid approached Reb Simcha Bunim Kalish of Worka (1851-1907) to say goodbye and receive a blessing for his return to Poland.

“Oy!” sighed Reb Simcha Bunim. “What a pity. Yerushalayim obviously was not pleased with you. If you had delighted Yerushalayim, she would have satisfied you.”

With a new angle to view his situation. the chossid reconsidered his position, and consequently he decided to remain.

Weekly Halachah

On Shabbos one may purchase a house in Eretz Yisrael from a non-Jew. (Shulchan Aruch. 306:11)

Parshas Achrei Mos

The onus of the Yom Kippur Avodah rested solely on the shoulders of the Cohen Godol. He alone performed the entire service from beginning to end. This was an immense undertaking both physically, as many animals needed sacrificing, and mentally, preparing himself to enter the Holy of Holies. So delicate was his entrance that many of the High Priests that served in the Second Temple did not survive the ordeal, perishing on entering the Kodesh Hakedoshim.

Question

The presentation of the Yom Kippur service needs elucidation. The context of the Cohen Godol service is introduced by his ingress to the Holy of Holies, “With the following sacrifices he should come into the Sanctuary: a young bull etc…” as if the whole purpose of the Yom Kippur service was to facilitate his entrance. Isn’t Yom Kippur a national day of repentance, with these special korbonas devised to fulfill this purpose? Definitely the ceremony required his visit to the Kodesh Hakedoshim but that was merely a cog in attaining forgiveness for the nation.

Answer

The question is really the answer. True Yom Kippur is a day of repentance, a day devoted to Teshuva. Teshuva literally translates as “returning”. Returning to Hashem means being able to exist in his Hashem’s presence – in other words the ability to enter the Kodesh Hakedoshim the holiest place on earth. This is then the climax of the Avodah. The Cohen Godol, who was the nation’s designated emissary, after seven days of preparation would physically represent the people in “returning” by entering the Holy of Holies. The Korbanos helped set the stage for that return.

Lesson

True Teshuva is re-establishing our relationship with Hashem.

Story

Rabbi Avraham of Slonim (d.1883) was approached in desperation by one of his star disciples, Rabbi Yisroel Zalman from the city of Sharshov. 

“Day after day, year after year I make an effort to repent and change my habits, but it seems that all my efforts have been in vain. I don’t see any change in controlling my character, I am still battling the same pitfalls”.

The Slonimer alleviated Reb Yisroel Zalman’s anxiety, answering with a stroke of genius:

“Imagine a person who attempts a shortcut through the grass and inadvertently gets stuck in mud, and sees the dry path in the distance. He makes an effort to reach the path but finds himself sinking more and more into the mud. He may think that he is not accomplishing anything with these little steps, but you know, and I know, that every step brings him closer and closer to his desired destination”.

Weekly Halachah

A knot that was tied inadvertently may be opened on Shabbos.

Parshas Metzora

The following ritual was performed in order to facilitate the Metzora being repatriated into society. Two kosher live birds were purchased. One was slaughtered into an earthenware utensil filled with spring water. The live bird together with cedar wood, red wool and hyssop were dipped into the blood and water, and then sprinkled onto the Metzora seven times. The live bird was then set free. The Metzora was now able to rejoin the community. 

Question

The ideal mitzvah is when the two birds are identical, they should have a matching appearance, similar height, and be equally priced. Even the purchase of the two birds should be transacted as one. What is the need for this matching, what message does it tell us?

Answer

Many a Metzora was afflicted such because of Loshon Hora – evil speech. For speech to be bad or even wicked it does necessarily contain an evil content. A large part of communication is based on context. Similarly identical words expressed in different tones have diverse overtures, with one being laudatory and the other discriminatory. This is the lesson we are teaching the Metzora, we take two birds of identical content, they look similar, cost the same and for all purposes are identical, yet one dies and the other survives. You the Metzora heed the words of King David who so wisely said “Life and death are controlled by the tougue”.

Lesson

We give much thought to what we say, but do we think about how we say it?

Story

Rabban Shimon Ben Gamliel had a wise and faithful Cananite servant called Tovi. Rabban Shimon once sent Tovi to purchase the best food the market had to offer. Tovi returned with a tongue. Again, Rabbi Shimon sent Tovi to the marketplace, this time to buy the worst food. Tovi returned, again with a tongue.

“How can It be,” questioned Rabbi Shimon “that the worst and best foods are the same?”

Tovi replied “When l bought a tongue that was soft and fresh it was indeed the best fare available. When I bought a tongue that was old and hardened, it was the worst possible food.

Rebbi made a banquet for his students, at which he served tongue. Some were soft and fresh, the others were stale and hard. The students all chose for themselves the soft tongue, and left the other behind.

“Just as you left this hard tongue behind and chose the soft“ exhorted Rabbi Shimon, “so you should leave your harsh tongue and always speak softly.”

Weekly Halachah

One may not close the door of a birdcage with a bird in it, on Shabbos.

Parshas Tazria

When a Jewish mother gives birth, even if it is a live birth, she becomes Tamei – spiritually disconnected. It is the actual birthing itself which renders her Tamei. The subsequent duration of her impure state depends on the gender of her child.

Question 

Childbirth constitutes growth and further development of Hashem’s world. Moreover it is the fulfillment of the very first Mitzvah of the Torah. One would hardly expect that this would bring about a diminishing spirituality.

In similar vein we find that procreating itself conveys Tumah on the engaged parties. (This level of Tumah forbids us to cross the Western Wall.) Shouldn’t construction of the world be something positive, and have a connection with heightened purity?

Answer

Before we answer this question let’s introduce a passage from the Talmud regarding the evil desire for idolatry and forbidden relationships. I paraphrase:

The Sages tried to eradicate the evil desire for idolatry, which was too great for the people to overcome. They ordered a fast of three days and three nights, whereupon the desire for idolatry was surrendered to them.

The Sages further said: Let us pray to remove the temptation for forbidden relationships. They prayed for mercy, and he was handed over to them.

He said to them: “Realize that if you kill me, the world goes down”.

They performed a trial by imprisoning him. After three days they saw that without him the world would not be populated,so they put out his eyes and let him go. 

In essence the Yetzer Horah lectured the Sages, that there is a price to pay for eliminating the temptation for illicit interaction. The powers of good and evil are equally balanced in the world. You can eradicate the temptation for prohibited relationships, but with it, will be weakened the desire for permitted relationships. 

What we see from here, is that without a hint of desire, or a trace of temptation, the world would not function and continue producing. We are not angels and cannot act purely for the sake of heaven without any personal consideration. We may therefore suggest, that is why Tumah is contracted on the engagement in procreating, both in the marital act and the subsequent childbirth.

Lesson

It is virtually impossible do something completely right or completely wrong. But we have discretion on the ratio of good to evil.

Story

Rabban Yochanan ben Zakkai was once riding a donkey leaving the city of Jerusalem. He passed a young woman who was picking barley from the dung of Arabian animals. “Rabbi,” she said “Please help me, I have nothing.”

Rabban Yochanan responded “My daugther, who are you?”

“I am the daughter of Nakdimon ben Gurion” she replied.

“If so, what happened to your father’s money?” Asked Rabban Yochanan, for Nakdimon ben Gurion had been one of the richest men in the city. Rabban Yochanan recalled reading her Kesubah which stated that her dowry had been one million gold coins, with additional support from her father-in-law, who was similarly wealthy.

“He was not scrupulous enough in giving Tzedakah and therefore lost his blessings,” was the reply.

Asks the Talmud, but everyone knew of Nakdimon ben Gurion’s charity. When he would walk from his house to the Beis Hamedrash, his servants used to lay woven wool mats before him, so that he did not have to step food on the ground. After he walked over the rugs, they were left for the poor.

Answers the Talmud, since there was an element of glory seeking in the charity, his Tzedakah did not shield his children from poverty. The taint is his performance removed the protection that accompanies the Mitzvah.

Weekly Halachah

Utensils purchased from a non-Jew, that one intends to use on Shabbos, should be immersed in a Mikve, before Shabbos. 

Parshas Shimini

The eighth day of inaugurating the Mishkan had arrived. The week-long celebrations was nearing it’s climax. Aharon and his sons had been anointed the previous seven days, and it is was now time to permanently hand over the priestly service to Aharon and is family. Yet Aharon was hesitant. Aharon was embarrassed and fearful of assuming his divine duties. Moshe encouraged him, “Aharon, why are you bashful, you are the designated representative”.

Question 

Moshe’s treatment of Aharon “Why are you bashful” seems to have a reprimanding tone, questioning Aharon’s attitude. But surely this can’t be so simple, isn’t being bashful one of our prized attributes? In fact it is one of three trademark qualities borne by Avrohom Oveinu’s descendents: Mercy, bashfulness and acting with kindness. If this is the case then surely Aharon’s uncomfortableness is well placed?

Answer

There is a clue in what prompted Moshe’s chastisement, which enables us to unravel the conundrum. Rashi, quoting Toras Cohanim, writes Aharon was “embarrassed and fearful”. Embarrassment is certainly a worthy trait, fitting to the people of Abraham. It is this very characteristic which will stop a person from sinning. However when embarrasement leads to fear, especially fear in performing a Mitzvah, something is wrong. This is not a function of the desired virtue. We must never have fear of doing the right thing. When Moshe saw that Aharon was embarrassed and fearful, he queried his very embarrassment, thus he encouraged his brother –  assume the position for which you were selected.

Lesson

Sometimes even good ideas, virtues and actions require further scrutiny. Are they truly good? What is their motivation?

Story

Reb Chaim Volozhiner (1749 – 1821) famed for starting the yeshiva movement did not undertake such a monumental decision alone. He first consulted with his mentor the Gaon from Vilna. The first time he enthusiastically broached the idea to the Vilna Gaon, he was met with a negative response. The Gaon did not give him the go ahead.

A year later Reb Chaim, undaunted, decided to submit his request a second time. Perhaps now the time was more opportune to begin a Yeshiva system. This time he was favored with an affirmative reply. The Gaon had lent his blessing to the project.

While elated at the turnaround, Reb Chaim was puzzled what brought around the difference. In essence nothing had changed. He had asked the second time much the same question as the first. So with great deference Reb Chaim asked the Gaon to explain himself.

The Gaon replied, “I have a tradition the Yetzer Hatov doesn’t inspire with over excitement”. The idea was perfect, it was just what Klal Yisroel needed, in fact it would be difficult to imagine what would have happened without the yeshiva system. Nevertheless it has to be prompted by kosher motives. The Gaon sensed that some of the impetus wasn’t from a pure source and refrained from acquesing till the foundation was untainted.

Weekly Halachah

A non-Jew may be instructed to perform Rabbinically prohibited work, to prevent disgrace or embarrassment.