Category Archives: Sefer Vayikra

Behar

Every seven years we are instructed to leave our lands fallow. This is the year of Shmittoh when the people take a sabbatical from working the soil. After seven Shmittohs i.e. after forty-nine years, we are commanded once again to refrain from farming the land. This is known as Yovel or Jubilee year. Additionally in the Yovel year all land which had been sold since the last Jubilee is now returned to its original owner. Another novelty of this year is that all Jewish slaves are set free.

Question

Why do we have both a Yovel and a Shmittoh year? True Yovel has a new dimension in freeing slaves and terminating all leased land, but why should the soil remain barren for another year? What does the Jubilee rest accomplish over and above that of the frequently occurring Sabbatical?

Answer

Taking a look at another area of Halachah where we see a similar year differential, will help shed light on this question. We find in the contexts of the Mezuzah mitzvah a similar set of seven and fifty. The Mezuzah stands outside exposed to the elements and over long periods of time it is likely to be affected by sun, rain and humidity. Ink has a limited serviceable life and in due course the letters will fade or become erased. A Mezuzah that is missing even one letter is rendered invalid. At what point does a person have to be concerned that perhaps his doorpost no longer supports a kosher Mezuzah? The Talmud provides us with a definitive guideline:

The mezuzah of an individual requires examining twice in seven years. The mezuzah of the community requires examining twice n fifty years. (Yoma 11a)

From this law we can extrapolate a non-Halachic inference and herein we have the key to our answer; public versus private. The mezuzah inspection which scans for cracks, omissions and defects has one scale for the personal home and another for the municipal building.

Everyone needs to take stock of themselves regularly. Mesillas Yeshorim recommends that this monitoring take place daily, comparing it to inspecting scales for weighing gold. However sometimes changes and drifts develop undetected because the incremental difference is too minute to be observed. A long range diagnosis can often give interesting differing results. For example answering “how am I different from seven years ago?” or “how would I like to look in seven years from now?” is very different from answering “how am I different from yesterday?” and “how would I like to look tomorrow?”.

The same is true for the community. A similar comprehensive observance of many years may yield hitherto unnoticed transformations. The Torah commands us to abstain from working the field every seven years. A year free from work presented the people with the opportunity to take an internal scrutinization of themselves. Looking back over seven years they could observe how they had progressed or digressed. A similar prospect was engineered for the community; however changes in society take decades to develop and a larger time frame is necessary. Therefore every fifty years the Torah provided an additional year off work so that as a group they too could chart their growth and development.

Emor

Cohanim are our designated agents, presenting the fire-offerings of the people to Hashem. Coupled with this hallowed employment they are charged with specific laws to further and protect their holiness. Their particular regulations fall into two main categories; avoiding contact with the human dead and a list of women whom they may not marry. The Cohen Godol is further elevated and thus further limited in these two spheres.

Question

In the midst of these instructions it states “If a Cohen’s daughter becomes desecrated through adultery she desecrates her father; she shall be burned in fire”. This is a departure from the standard applied to the rest of the nation; their daughters are not burned. Everyone is exhorted to avoid adultery, it is such a central concept that it was prominently engraved on the two tablets, but why is the Cohen’s daughter singled out for a different punishment? Additionally in what way does this impact her father’s priesthood “she desecrates her father”? Why is this an impeachment against his Cehunah?

Answer

All Jews are enjoined to emulate Hashem and be holy (Vayikra 19:2). So how does one become holy, what is the method to inject holiness into one’s life and interactions? Rashi, (ibid) notices a sequence and uncovers a pattern which carries holiness in its wake. This leads him to make the following statement.

“Wherever one finds a barrier against sexual immorality, one finds holiness”

Rashi marshals three proofs to this theory, to quote one as an example:

“a woman who is a prostitute or one who was profane [they shall not marry] I, the Lord, Who sanctifies you” (Vayikra 21:7-8).

Distancing from licentiousness is the starting point for Kedusha. All development in holiness must originate by taming one’s voluptuous craving. But it doesn’t just begin there. All further development in Kedusha is measured by control in this area. The power one exerts over the sensual is the yardstick with which to measure how truly holy is one’s life. More abstention and control translates into more Kedusha.

The Cohen is the divinely appointed agent of the people. He is nominated to be the minister who “offers up the food offering of your G-d”. Because of his sublime celestial duties he is expected to attain a higher level of holiness than the man of the street. In light of the above this is to be interpreted that the Cohen is supposed to be further distanced from sexual immorality.

If the daughter of a regular Jew were to commit adultery, she has demonstrated poor execution of her free will. This is also a blot on her family, how could she possibly have developed into a harlot growing up in an atmosphere where this should be seen as an impossibility. Some minute flaw has been exposed. If the daughter of a Cohen is to commit adultery, it is far worse. Not only is this a stain on his household but this is a blemish on his priesthood. His life’s occupation professes holiness and abstention from lasciviousness and now his very own child has dabbled in the contrary.She has desecrated her father.

Talmudic Tidbit

Reb Yehuda the Prince, also known as Rebbi, is famous for documenting the oral law and as editor of the Mishnah. Tradition has a singularly reserved honor for this legendary personage and he is reverently referred as Rabbenu Hakodosh – the Holy Teacher. How did Rebbi merit this accolade? The Gemorah (Shabbos 118b) explores this topic.

Rebbi himself had an exchange with his students regarding this very issue. His very own students asked Rebbi “Why do they call you Rabbenu Hakodosh – our Holy Teacher?”

He dutifully replied “In all of my days I have never stared at my Milah”.

The Talmud challenges this basis. Reb Yosi too was extremely modest and could similarly testify about himself that he had never stared at his Milah. Now if this was true of Reb Yosi, he too, like Rebbi, should have been called “Hakodosh”.

Answers the Gemara, Reb Yehuda the Prince had an additional practice. In all of his days he had never placed his hand below his belt. That is why he was known for posterity as Rabbeinu Hakodesh – our Holy Teacher.

Tzav

There are two types of dedications a person may donate to the Beis Hamikdash. Either a person may give objects which have a monetary value and these would be used to pay for the overhead and constant upkeep of the Temple. Alternatively one could offer another type of donation, these were items which could be offered on the Mizbach itself, such as animal Korbanos and grain Menachos. The more elevated of these two levels is bringing an offering on the Altar – Kodshei Mizbach. Sacrifices are intrinsically holy, as opposed to other gifts which have a monetizing value.

Question

The name reserved for a flour offering – Mincha – is most intriguing. The word Mincha translates as gift. What is unique about grain offerings that they should be identified as gifts? On the contrary shouldn’t this benevolent title be bestowed on the more costly animals rather than inexpensive grains.

Answer

While only the rich can bring animals a larger spectrum of people will be able to contribute a Mincha. Being from grain, a staple commodity,  it is within the financial range of both the wealthy and the poor. Lets look at these two extremes, and their attitude towards a Mincha.

The Rich: Generally speaking ‎it is difficult to part with a substantial amount of money, it is far less demanding to give a lesser amount than a larger one. It would be ‎safe to assume, that the well-to-do would have an easier time giving a modest flour offering than a pricey ‎bull offering. Thus, there would be more passion invested in the lesser gift. Perhaps there may be less quantitative value ‎but there will be more qualitative value.

The Poor. The destitute man who is inspired to bring a offering to the Temple, would have to carefully plan his donation. Just as he has to budget his meals, he would have to organize his finances in order to bring his contribution. By saving penny after penny to collect sufficient funds he would see his aspiration materialize and be finally ready to bring his Korban. There was definitely a larger dose of emotive fervor mixed into this cheap meal offering.

It is precisely because this offering is diminutive and not too costly that it is called “Gift”. When offering ‎a sacrifice or giving Tzedaka the most important factor is not how much it hurts the pocket of the ‎benefactor. This is peripheral, because Hashem owns all the money of the world “Mine is the silver Mine is the gold” (Chaggai 2:8). ‎What a person can offer is only his free will – his heart and resolve to give. ‎

Now, regarding a bird offering, it says “a pleasing fragrance” and regarding animals, it similarly says, “a pleasing fragrance”. From here we see that both in the case of a large animal or a small bird, the fragrance is equally pleasing to G-d. This teaches us, Whether one offers much or little, it is provides identical pleasure to G-d, contingent on that he directs his heart to Heaven. (Rashi Vayikra 1:17 quoting Toras Kohanim 1:91) 

The grain offering is the “Gift”. It is the Korban which is saturated with altruism. The rich will give graciously, imbuing a greater measure of feeling, and the poor put their very soul into this offering. This is the ultimate Mincha. 

Story

Reb Boruch Ber Leibowitz (1864 – 1939) was the primary student of Rabbi Chaim Brisker, and was famed for his in depth Talmudic lectures.  In 1904 he was appointed head of the Yeshiva in Slobodka. During the first World War he had to leave Slabodka and the Yeshiva relocated to several Eastern European cities. In 1926 he re-established the Yeshiva in Kamenitz, where it continued to attract hundreds of students for the next 13 years.

During his tenure is Kaminetz a woman unfortunately had a sick child. She came to the Rosh Hayeshiva so that he should supplicate for her family. Not being of much means, the woman gave a pitiful donation of just a few pennies so that merit of Tzeddoko should accompany the Rabbi’s merciful prayers to aid her ailing child.

Reb Boruch Ber treated the donation with the utmost respect, and hastily called for his son-in-law Reb Reuvain Grozovsky (1886 – 1958). “Please record in the ledger” he told Reb Reuvain, “that the lady has made a donation to the Yeshiva”. 

Vayikra

In concord with all other Mitzvah procedures, there are set manual instructions to follow when bringing a Korban. Every Mitzvah has it’s protocol of how it is to be performed. Besides for acting out the specific motions, there are particular thoughts that are expected to accompany the offering. The Mishna (Zevachim 4:6) delineates a total of six necessary intentions one should bear in mind when slaughtering a sacrifice:

1. Category of sacrifice (Chatos, Shlomim etc…)
2. Donor who is offering the Korban
3. for Hashem
4. Carcass should fuel the Altar fire
5. A pleasent aroma should be created
6. Foster appeasement

Question

Why does it have to be “leshem reiach” for the purpose of making a smell? Isn’t the smell subsidiary to the more integral purpose in sacrificing, i.e. ensuring the animal contributes to the Mizbach fires. One would think that the aroma that comes from burning the meat is quite incidental, nothing more than a by-product of burning flesh.

Answer

Man is a compound between the upper and lower worlds, a combination which is part beast and part angel. This results in opposing forces, on the one hand there are animalistic tendencies which attempt to drag one ever lower. These direct Man to the sensual, by convincing and enticing the need to satisfy basic drives. Simultaneously one’s heavenly soul pushes him in the opposite direction to emulate the Creator. A battle has now been fashioned, the carnal earthling trying to avoid the pull of his Neshamoh, vesus the sublime ethereal soul attempting to rein in the beast.

Prior to gleaning benefit from this world we bless the Creator. The enjoyment from pleasing smells and fragrances is no exception. The Talmud (Berachos 43b) sources blessing on scents from the very last verse in Tehillim (150:6) ”Every soul should bless Hashem”. The ‘soul’ benefits from pleasant fragrances, for smell is a delight that does not physically fortify the body, it is truly reserved for the soul, the spirit of Man. 

Korbanos are a far cry from the pagan idea of appeasing and placating Satan. The word Korban is etymologically derived from the word Korav, which in turn means ‘to come close’. This signifies that Sacrifices are a method to draw us closer to Hashem. The primary tool to achieve this closeness is by slaughtering and cremating a domestic creature. There is nothing more physical than an animal; from morning to night it does not cease in gratifying its urges. To offer a Korban, is to take a carnally oriented being, a purely materialistic item, an animal, and use it as an aid to transcend to new lofty and noble heights. By bringing the sacrifice we chart a progressive journey, from the realm of the physical to the spiritual.

Let us return to the original question. Why are korbonos sacrificed leshem reaich? Why is creating a smell critical in bring a sacrifice? The answer is now apparent, generating a savory scent, accentuates the whole purpose of the Korban. Smell as we mentioned earlier is a soulful experience, this syncs with the donor’s efforts in attempting to take the physical and elevate it to the spiritual, moving from the sensual to the mental. As I once heard from Howard Witkin: In essence, one who brings a Korban is taking the animal and turning it into a aroma.

Story

Eliyohu Hanavi, chastised the people for adhering to the idolatry of Baal. Worse still they were sitting on the fence “How long will you waver between the two sides? If Hashem is G-d, then follow Him and if Baal is G-d. than follow him”. He then proceeded to challenge the prophets of Baal to prove the veracity of their religion, by bringing down fire from Heaven.

Two twin bulls were brought, and two lots were prepared. On one was written “for Hashem” and on the other “for Baal”. They then drew the lots.

The bull that was selected for Hashem obediently followed Eliyohu without any coercion. However the other bull was a different story. The Baal prophets were having trouble because their bull would not budge. All 450 Prophets of Baal combined their energies to shift the bull, but to no avail.

Eliyohu prophetically understood the bull’s reservation. He and his twin were pastured on the same fields and lived similar lives; they were for all intents and purposes identical. The bull wondered “why should my brother have the opportunity to bring the people close to Hashem, while I will be sacrificed to an idol – Baal.”

Eliyohu replied, the same Kiddush Hashem that will happen by your brother being sacrificed to Hashem, will be brought about by you being offered to Baal. It is the contrast of fire descending for Hashem’s Korban and none coming down for Baal that is conclusive. The two of you together will jointly bring the people closer to Hashem.

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.