Hashem confers his blessings on us the people, using Cohanim as a vehicle to direct His positive energy. The Cohanim, by articulating a fifteen world formula trigger these blessings for the nation. This famous benediction concludes with the ultimate good fortune; Shalom. 

The value of this characteristic cannot be overrated, all of humanity without exception; whatever their race, nationality, gender or color can identify with it’s beauty and the calmness it engenders. Growth, development and ultimately, success, mature in a peaceful environment. The Oral Law as redacted by Rebbi emphatically concludes with the following statement:

Reb Shimon Ben Chalafta said, Hashem found no vessel that could contain blessing except that of Shalom (Uktzin 3:12)

Question

If this attribute is so primal that it is the only receptacle capable of holding blessing wouldn’t you expect it to be the first and foremost of the Priestly blessing? After all if it is analogous to a “container”, when one wants to store items in a container first one begins with the holding compartment and then adds the different components. Likewise one would imagine Hashem to bless us with peace, laying the foundation for all subsequent goodness.

Answer

Shalom does not only mean peace, this is but a mere superficial understanding of the word. A more accurate definition, which is closer to conveying the essence of this concept would be “Harmony”. What is harmony and how does is differ from peace?

Harmony is when opposing elements accommodate each other. This is very different from peace. Peace is when there is no strife, no arguments and no fighting: I will go about my business and you will go about yours. One party does not encroach on the territory of another. This peace is but a precursor to harmony. Harmony is when conflicting elements acknowledge and create space for each other. Not only do the competing forces not impede one another they actually encourage the growth and development of their counterparts.

Once this first level of co-operation has been established we have a basis for an even greater good. Disparate factors can actually aid and assist each other to combine for a different result. Diametrically opposed elements can actually team up together.

If one sees a kettle in a dream he should expect Shalom (Berachos 56b)

Fire and the water are bitter enemies each attempts to quench and devour the other, yet via the medium of a kettle they can work together to achieve a new product which is inconceivable without their collaborative efforts.

Conflicting powers can be found in a multitude of arenas: within a person, within a relationship or within a community. Every person and every attribute has something positive and unique to add to the pot. It is only with harmony that these different qualities can gain a true, wholesome and everlasting expression.

This then is what Reb Shimon Ben Chalafta was telling us. Hashem showered us with many kindnesses, but because they are numerous it is likely that they will counter and repel one another; without harmony these beautiful blessings could eventually self destruct. For example Birkas Cohanim includes wishes for wealth and development in Torah study, often these two pursuits clash, harming one another without attaining success in both areas. Therefore in order to promote the continued success of the promises in Birkas Cohanim, Hashem instructed the Priests to conclude with the vessel that will help contain and maintain them – Shalom.

The fourth book of the Torah is aptly called “Chomesh HaPikudim” (Yoma 7:1) or accurately translated into English “Numbers” for within it we find various censuses polled of the Nation. Right from the start this volume begins by counting the entire population; however they were not counted all together but were reckoned in two different tallies. The twelve Israelite tribes formed one poll whilst another was taken of the Levite families. 

Question

There is a difference in the criteria employed for the various censuses. The obvious dissimilarity is that of the Israelites are counted from age twenty to sixty and the Levites from one month old – this is dealt with extensively by the commentators – however there is another subtly systematic discrepancy. The Israelites were counted in tribal units, and the Levites were counted out by family rather than as a tribe; i.e. within each tribe there are various families, and these divisions were integral for computing the Levites. Why?

Answer

A look at the purpose for each head count will help shed light and uncover the basis for this disparity. The motivations behind counting these two groups were not identical and therefore they differed in the structure which they were fulfilled.

The poll of Levites was framed within the context of their hallowed profession. This tribe surrounded the Mishkan, and was tasked with safeguarding its sanctity – Shomrei Mishmeres Hakodesh. It was a count of employees (actual and potential) available for Mishkan duty. The rest of the nation were counted from twenty to sixty – Yotzei Tzava Beyisraoel, anyone fit to join the army. This count was assessing the prospective number of soldiers available to enlist for a military campaign.

There are careers which are treasured and enhanced by their hereditary trademark. Traditions and sensitivities are transferred between parent and child, and occasionally this extends to the transmission of trade secrets. One often hears people boast their many generations of quality service. Numerous professions offer an equal if not more important value but are not improved by being within the family. The fact it was inherited does not enhance the quality of work. (We should take note that it is important to pass some of our skill-sets, minhagim and traditions to the next generations in the context that these are our family way of life).

This then is the distinction between the two tallies. The statistics on the Levites was to ascertain how many people are available to serve in the Mishkan. Serving in the Mishkan was a family pursuit with the subtleties passed down from father to son. Thus this filial occupation was counted appropriately in family formation, because the family unit added to superiority of their service.

The census of the populace was an accounting how many candidates were available for waging battle. War is not a family trade, a certain level of similarity and cooperation is crucial for the success of an army, and for this reason they fought in tribal formation. We find each tribe forming its own brigade and legions; as the verse documents their preparation for warring Midyan:

“A thousand for each tribe, a thousand for each tribe, from all the tribes of Israel you shall send into the army… one thousand was given over for each tribe, twelve thousand armed for battle” (Bamidbar 31:4-5)

Seeing as military prowess was not an art passed between father and son, the tally of soldiers was not counted by family but by tribal battle divisions.

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.

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.

Some sins are so severe that they result in horrifying consequences. The Torah compiles a list of transgressions which are capable of inducing a most bitter after-effect; eviction from Eretz Yisroel. The intrinsic sanctity of the Land cannot tolerate immoral behavior, and self- purges by vomiting wayward inhabitants. This phenomenon actually aided the Jewish people in their initial conquest of the Land. The previous residents were so morally degenerate, they had lost the right to inhabit Eretz Yisroel and the spiritual forces attributed to this Land assisted in bringing about their downfall.

Question

The Torah tabulates the crimes that engender expulsion and virtually every single wrongdoing is of a sexual nature; adultery, incest, homosexuality and bestiality. There is one offense listed which doesn’t seem to be in concord with the rest, it stands apart by not being sensual – Molech. What is Molech?

This was a hollow idol that was divided into seven compartments, in one of which they put flour, in the second turtle-doves, the third a ewe, fourth a ram, fifth a calf, sixth an ox, and in the seventh a child, which were all burned together by heating the statue inside. (Yalkut Shimoni)

Rashi, (Yirmiyohu 7:31) provides additional information:

This contraption was made of copper; and they heated the idol from his lower parts; with his hands being stretched out, and made hot. They put the child between his hands, and it was burnt vehemently crying out. The priests beat a drum, so that the father might not hear the voice of his son, and his heart might not be moved.

Molech was a form of idolatry in one of its most evil forms. It disregarded murder and convinced its followers to commit hideous acts. It turned loving parents against their children going so far as to convince and condone infanticide. It is no surprise that its service is regarded with abhorrence. But why is this worse than other forms of idolatry. All foreign worship is repugnant to G-d and certainly murder is the biggest antithesis to civilization, yet these crimes individually or cumulatively do not cause the Land to exile us. Why is Molech different? Is it perhaps the synergistic effect of murder and idolatry?

Answer

Remarkably the devotion expressed to Molech could persuade parents to kill their own children. A father or mother could overcome their own passionate filial love that Hashem instills in family relationships. It still begs the question, how can a father stoop to infanticide? Even the priests develped methods to avert the father’s ears from hearing his son’s cries; they knew that a small whimper would suffice to stir his seemingly stout heart. But had the father really lost his mind and reason, can he not fathom that tomorrow morning his son’s bed will be empty, does he not contemplate the reality that his child in whom he invested so much effort has been put to death. How could a parent be so callous?

This insensitive behavior had its roots in an immoral sexual lifestyle. If his marriage does not have an element of increasing Kovod Shemayim and no holiness is attached to matrimony, a pure technical arrangement, then the offspring of this union can be viewed as mundane by-products. Even worse sometimes parents may view children as a necessary nuisance in gratifying their erotic desires. It is no revelation that in societies where intimacy is chiefly a medium of pleasure, their promiscuous lifestyle are precursor to pro-choice decisions. To maintain their lifestyle abortion is freely sanctioned. Not that it is even possible to engage in marriage solely for the sake of Heaven but at least this should be a contributing element. A parent who has the wrong attitude to matrimony and conjugal relations, a person who views it as an opportunity for lascivious indulgence could be persuaded to offer his child to Molech in order to manipulate the celestial bodies.

Ultimately the root of Molech is in line with the other transgressions which result in exile. It may be less directly related to sexual immorality but the nucleus of this flaw is no different, it too stems from a voluptuous craving. Just as improper sexual activity was the harbinger of expulsion, Molech which had its source in sexual indifference could G-d forbid have a similar consequence.

Within the Kosher diet, much attention is devoted to the animal kingdom. There are commandments which instruct just what may be eaten, and what must be avoided. The Torah requirements for animals and fish are well known. A kosher quadruped must have split hooves and chew its cud. Only fish which have both fins and scales are permitted to be consumed. But what constitutes a kosher bird?

In truth, the Torah does not provide any signs to identify a kosher fowl. No objective criteria is given to differentiate between the acceptable from the non-accepted, rather the Scripture enumerates twenty-four families of birds which are prohibited. Perhaps one may be deluded into thinking; because there is no code with which to determine which are Kosher, the Torah is restricted to listing. But this is far from true, our Sages in the Mishna found a method to ascertain whether a fowl is kosher. This is by utilizing four signs to verify if a bird is outlawed.

1. ‘Doreis’ – if it possess predatory eating habits it is not kosher.
Additionally, kosher birds have three physical characteristics:
2. An extra toe in the back which helps support the leg
3. A crop for storing food prior to digestion.
4. A gizzard with a peelable lumen (lining). (Chullin 3:6)

Question

Why the difference? Why when dealing with the beasts and fish does the Torah prefer to give a formula to establish which are kosher, however in regards to the birds, it  opts to record them in detail, leaving the markers to the Rabbis. Additionally, we know the Torah is concise, writing only what is absolutely necessary, so why spend many a word tabulating different species of flying creatures?

Answer

There is a fundamental difference between the signs for animals and birds. Although both have symbols hinting at their status, the rationale behind the birds’ signs is different from the beasts. This will develop from understanding the depth behind the kosher symbols.

What is it about these mammals that determine their status? What is the difference if the hoof is split?

The consumption of all matter, writes the Vilna Gaon, breeds the temperament of the food in it’s host. Eating angry birds will make you an angry person. Some animals are greedy, wild and aggressive and they will generate likewise habits in the human that eats them. Secondly he writes, the source of all sins and transgression are rooted in lust. It is paramount to avoid tendencies which nurture desire.

The preying bird demonstrates a lack of satisfaction. A predatory nature is incompatible with the characteristic of contentment. That is why we not eat any bird which is ‘doreis’ – a fowl which attacks. This too says the Vilna Gaon sheds light on why kosher beasts must chew the cud and have split hooves. Re-chewing the food is symbolic of sufficing with the food already absorbed. Split hooves are evidence that it does not chase and kill, but is nourished on the trough of it’s master.

Thus non-kosher animals which do not ruminate their food or possess split hooves, are black listed because they are missing the correct signs. Not because it fails to have the zoological anatomy to accurately convey that the mammal as kosher. There is much more to this. Lacking these signs are actual reasons for its impurity. The missing signals highlight it’s immoral nature because missing a kosher sign is tantamount to saying it has covetous character.

Not so when it comes to the flying animals. Yes there are hints to verify if the bird is kosher, these are but useful markers to establish its status. As a rule they are not absolutely indicative of a lasciviousness nature. What is wrong if the lining of its gizzard does not peel, does this point to any wicked tendencies. Therefore to Torah prefers the lengthy route of enumerating the non-kosher families over providing ornithological signals.

The Korban Pesach is unique amongst Sacrifices. From the famous total of 613 Mitzvohs there are no ‎less than eleven commandments associated with this offering; two positive actions and nine negative ‎transgressions. Let us investigate these Mitzvohs:‎

One

The two positive Mitzvohs consist of Slaughtering and Eating the Pascal lamb. With all other Korbonos ‎such as a Chatos, Shlomim etc… the slaughtering and eating are bracketed underneath one ‎commandment. Pesach is the exception; these two functions are designated separately. Why?‎

It is also interesting that each Mitzvah has its own vital time zone. The slaughtering can only be ‎performed on Erev Pesach in the afternoon. The consumption may only take place on the first night of ‎Pesach. All other sacrifices are normally consumed immediately i.e. on the same day they are ‎sacrificed. Why the difference?‎

Two

One of the stark negative precepts is “Do not sacrifice the Pascal lamb whilst still in possession of ‎Chometz”. Meaning, that besides for the classical requirement to dispose of one’s leaven, there is an ‎additional prohibition not to slaughter the Korban before having destroyed one’s Chometz. Why? ‎What is the connection between Korban Pesach and Chometz? ‎

Furthermore, this prohibition is limited to slaughter, but does not preclude the subsequent ingestion ‎of said Korban. Whether one is still in ownership of the old Chometz or even acquired new Chometz, ‎no sin is transgressed by consumption of the Korban. Why? ‎

Solution

This Chag which celebrates our transformation from slaves to aristocrats has a twofold dimension. It ‎represents the ultimate turnaround, first by fleeing evil and secondly by pursuing goodness. This is ‎demonstrated by Chometz and Matzah; Chometz corresponds to the Evil Inclination, and Matzah is the ‎‎‘bread of the Faithful one’. On Pesach we refrain from eating leaven and delight in Matzah. ‎

There is a particular sequence to these two ideas. King David proscribes in Tehillim (34:15) “Shun evil ‎and do good”. Before engaging in health we must first reject the detrimental. Thus we are Biblically ‎mandated to abstain from leaven on Erev Pesach and only later engage in eating Matzah on the following ‎evening. ‎

Just as Matzah has an intrinsic duplicity, we may posit that these two ideas pervade the Korban ‎Pesach. How so? Moshe told the people “Draw and take for yourselves sheep” (Shemos 12:21). ‎Mechilta provides an interesting exposition on the seeming superfluous word ‘Draw’: ‎

The Jews were passionately fond of idolatry. Moshe said to them, “Draw and take for yourselves”. He ‎meant: Withdraw from idolatry, and take for yourselves sheep for the mitzvah. (Rashi 12:6)‎

But what does taking a sheep have to do with distancing from idolatry? ‎

Sheep and goats figured greatly into the local prevalent culture. The young of these species were deified by the ‎Ancient Egyptians. Astronomically, the month of Nissan bears the constellation of young sheep and ‎goats, and in the middle of the month – which correlates to the zenith of the zodiac – the Jews went and ‎sacrificed the lamb. They killed the god of Egypt. The initial sacrifice in Egypt took immense moral ‎fortitude and was the first step in distancing from their depraved descent into Egyptian culture. ‎

A very common Jewish theme is that satisfying the body in not just a necessary evil on the contrary it is a Mitzvah. Food, intimacy and ‎nature are vehicles capable of religious and spiritual growth. Particularly eating of any Korban – an ‎animal offered to Hashem – is an elevating experience. ‎

We now have developed the two components mentioned earlier – shunning evil and doing good. ‎Slaughter of the Korban Pesach was an act distancing from the Evil Egyptians. The subsequent consumption of the lamb is ‎a medium for an inspirational uplift. That is why the two Mitzvohs, Slaughtering and Eating are ‎enumerated separately unlike other Korbonos, because they represent two starkly opposite ‎concepts. In similar vein each commandment has its own time frame – the slaughtering in the ‎afternoon and the eating at night – as they represent two distinct stages. It is only after a period ‎distancing from evil that we can pursue good. ‎

What remains to be explained is why the slaughtering is prohibited whilst in possession of Chometz, ‎but not the eating. The answer is now self explanatory the two notions of Chometz and Slaughter ‎correlate with one another. The slaughter of the Pesach is eradicating evil, by killing the idol of Egypt, ‎and banishing the haughty Chometz conveys a likewise message: how is it possible to kill evil whilst ‎hoarding it in one’s very own larder. This is paradoxical. One runs against the grain of the other. ‎However eating the Korban Pesach whilst in possession of Chometz does not carry a specific ‎prohibition. Many people do good and evil at the same time, not that one excuses the other but the ‎inconsistency is not contradictory. However it is impossible to destroy and eradicate something whilst ‎hanging on to it.‎

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”. 

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.

After many weeks of skilled effort all the components of the Mishkan were now complete. The actual building, the Keilim and their accompanying utensils had been smelted, carved, fashioned and engraved. The clothes were woven and stitched. The Mishkan was ready to be assembled. However, the people reached an impasse, they could not build the Mishkan – it was too heavy.

Since Moshe had done no work in forming the Mishkan, Hashem left him the task of erecting the Mishkan. Wasn’t it too heavy for Moshe? It was. Moshe said to Hashem, “How is it possible for a human being to erect the Mishkan?” G-d replied, “You just work with your hand.” Moshe appeared to be building it, but in truth it arose by itself. (Rashi, Shemos 39:33)

Question

From this narrative it seems clear that the Mishkan had to be set up by one person, and one person only; otherwise why couldn’t a few people together join hands and raise the structure? Throughout their sojourn in the desert it was dismantled and reassembled by the Levites, in all probability as a team. So why did the initial erection have to be done singlehandedly?

This is all the more perplexing because it was an impossible feat for a body to achieve, as Moshe queried “How is it possible”. And yet this is the only way to establish this edifice. Why was it critical that one person alone was to erect the Tabernacle even if this requires supernatural assistance?

Background to the Solution

Man, the world and the Mishkan are three things that parallel each other. Let’s explore:

1. Man and Mishkan. Man correlates with the Mishkan for the Sanctuary was a macrocosm of a human being. The Kabbalists expound upon this at length but we will provide just one illustration.

There were three stages of intense holiness found in the Mishkan, starting with the Courtyard progressing to the Holy and culminating with the Holy of Holies.

Similarly there are three levels within a person, the highest is the head, the head houses the brain, capability of speech and is home to the Neshomoh. Of lesser rank are the vital organs, such as the heart, lungs and kidneys. The lowest level is the body from the navel and down. (See Rabbeinu Bechai Shemos 25:9, See also Ibn Ezra 25:40)

2. Man and Universe. Man equals the entire world. In contrast to animals of whom multiples were created only a single human was formed, to school us that the whole world is worth creating for one person. This idea was communicated to witnesses who testified in capital cases, in order to impress upon them the value of just one human life.

Man was created alone, to teach us that whoever destroys a single Jewish soul, is culpable as though he had destroyed the entire world, and whoever rescues a single Jewish soul ascribes merit as if he preserved the entire world. (Sanhedrin 37a)

3. Universe and Mishkan. The Mishkan powered and energized the entire world. The service within had cosmic ramifications. All the divine energy that Hashem bestowed upon this planet, was channeled via the Mishkan. For example, the weekly changing of the Showbread on Shabbos day, inspired greater prosperity in the material affairs of Man. This service had a positive influence on the ‘bread’ of the entire universe.

Answer

Hashem wanted to impress upon us the value of Man and his equivalence to the world. Just as the world was created with just one Man, Adam Horishon, the Mishkan which was a macrocosm of Man had to be erected by one man, Moshe Rabeinu. Only one person was involved in the initial setting up the ‘Mishkan world’, because each and every person equals a Mishkan. Even if miraculous intervention is necessary to engender this result, so be it, this is vital, because Man is a Mishkan.