Shavuos



This is in the merit of my grandmother, Esther bat Mazal. May she have a speedy and complete recovery.



Question:

“And You descended upon Mount Sinai and spoke with them from heaven, and You gave them right ordinances and laws of truth, good statutes and commandments. And Your holy Sabbath You made known to them, and commandments and statutes and the Law You commanded them, by the hand of Your servant Moses” (Nechemiah 9:13-14)



When recalling the giving of the Torah, why is Shabbas singled out among all other laws given at Sinai?









A Torah of Loving Kindness



On Shavuos, the date when the Torah was given and when we ourselves receive it anew every year, we read the book of Ruth. Why? To answer this question, we must examine the book’s contents.



Our Sages summarize the contents and tell us its purpose as follows:

“This Megilah contains no [laws of] impurity or purity, no [laws of] forbidden [foods] or permitted [foods], for what was it written? To teach you how great is the reward for those who perform acts of loving kindness” (Ruth Rabbah 2:14).



It seems strange indeed that on the holiday of the Giving of the Torah that we read a book all about loving kindness (henceforth referred to as chesed). This begs the question as to why we do this but before answering this question, I would like to, following the Medrish, write a bit about the importance of Chesed.



It says in Psalms “Chesed builds the world” (Psalms 89:3).



Rashi (on Avos 1:2) cites this verse explaining how Chesed is one of the three pillars which support the world and he writes “…that because of Chesed the world endures” (ibid).



Also, commenting on this verse, the Maharal of Prague writes:



“From this [verse] itself there is to learn that similarly distancing from Chesed is the world’s destruction” (Maharal’s commentary on the Tanach, quoting Nesiv HaOlam, Nesiv Gemilus Chasadim, chapter 3, by the Maharal).





It is always a bad thing to stick one’s neck into a topic debated by the greatest of scholars of earlier generations, but it would appear to me that the reason why our Sages ordained that the book of Ruth, the book of Chesed, be read on the holiday of Shavuos, the holiday of the Torah, is because the two are inseparable. Indeed, our Torah is even referred to as “Toras Chesed” (Proverbs 31:26), a “Torah of Chesed.”



The Talmud tells us:

“Rabbah, who engaged in the study of Torah, lived forty years; Abbaye, who engaged in Torah and acts of Chesed, lived sixty years” (Rosh HaShanah 18a).



Even more forcefully, our Sages teach:

“…Any who denies acts of Chesed, it is as if he denies an essence principle [of Judaism]” (Ecclesiastes Rabbah 7:4).



Finally, the Talmud says:

“Our Rabbis taught: When Rabbi Elazar ben Prata and Rabbi Hanina ben Tradion were arrested [i.e. by the Romans], Rabbi Elazar ben Prata said to Rabbi Hanina ben Tradion, 'Fortunate are you that you have been arrested over one matter, woe is to me who have been arrested over five matters'. Rabbi Hanina responded, 'Fortunate are you that you have been arrested over five matters but are to be saved, woe is to me who have been arrested over one matter but will not be saved. For you concerned yourself with both Torah and [acts of Chesed] whereas I concerned myself solely with Torah.' As Rav Huna stated; for Rav Huna said, 'Whoever concerns himself solely with Torah is as one who has no God. As it is written, "And many days [passed] for Israel without a true God" (Chronicles II, 15:3). What is [the meaning of] "without a true God"? That one who concerns himself solely with Torah, is as one who has no God'” (Avodah Zarah, 17b, also in Yalkut Shimoni on Chronicles II, 15:3, translation from http://www.vbm-torah.org/archive/ral2-hes.htm).



It seems inconceivable that Rabbi Hanina son of Tradion, a Tanna, one of the Sages of the Mishnah, (and similarly Rabbah, an Amora, one of the Sages of the Gemara), did not engage in Chesed. Thus, the Gemara contiues:



“And did [Rabbi Chanina] not engage in acts of benevolence? Did we not learn: Rabbi Eliezer ben Yaakov taught: "A person should not give money to the purse of charity, unless the person in charge is a sage like Rabbi Chanina ben Teradyon?"

[The Gemara answers:] He was very trustworthy but was not actively engaged.

But did we not learn: He (Rabbi Chanina) said to him: "Money for Purim became mixed up with money for charity and I divided it among the poor?"

[The Gemara answers:] He was involved, but not as much as he should have been.” (Translation from http://vbm-torah.org/archive/aggada66/03aggada.htm)











.

[On a side point, Rav Yitchak Blau argues “In addition to the above, this gemara clearly rejects the idea that chesed can be accomplished in a metaphysical manner. Some say that everyone who learns Torah engages in an act of compassion, because Torah learning improves the world in some grand cosmic way. If we push such an idea too far, there would be no category of Torah without chesed. Apparently, compassion must be expressed in a naturalistic way, with our own efforts and resources directed towards helping other flesh and blood human beings.” (http://vbm-torah.org/archive/aggada66/03aggada.htm) This requires further thought.]



Explaining this Gemara, the Maharsha writes:

“It means to say that he [who only learns Torah] has no G-d to save him because he lacks the true G-d, G-d forbid, because His attributes include Chesed and man is to walk after G-d’s attributes”



Thus, only one who emulates G-d and performs Chesed will have the True G-d, the G-d who will perform Chesed for him.





The Maharal offers a similar interpretation of the previously cited verse in Psalms, “Chesed builds the world” (Psalms 89:3).

“Man’s body has permanence because of acts of Chesed. Since man’s body is physical and cannot approach and cling to G-d, may He be blessed, except because G-d performs Chesed with everybody and by way of this man has permanence. And when man acts with Chesed, G-d, may He be blessed, performs Chesed with him…” (Maharal’s commentary on the Tanach, quoting Nesiv HaOlam, Nesiv HaAvoda, chapter 1, by the Maharal).



The Maharal (Nesiv HaOlam, Nesiv HaChesed, chapter 1), shows from this story in the Talmud that we all must be “masters of Chesed.” Chesed must be a fundamental part of our live.



It is interesting to note that in both citations from the Talmud (Rosh HaShana and Avoda Zarah), the term used for engaging in Chesed is asak, the same word used engaging in Torah (according to the Ashkenazi version of the first blessing on the Torah), which is also the same word used for engaging in business. On this note, see http://www.jewishmediaresources.org/article/874/



In truth, “The world stands on three things, on Torah, on Divine service [prayer], and deeds of loving kindness” (Avos 1:2). This Mishnah teaches that the world requires three things (although in truth, some commentators explain that in truth the world only requires Torah) and this simple reading of the Mishnah has been upheld by authorities throughout the ages, from the Rambam (see his commentary) to Rav Shmuel Yaakov Weinberg ztz”l, who states “they [Torah, Divine service, and acts of loving kindness] are equally important – like a stool, the world will not be able to stand on any two legs alone. You need all three. And, therefore, they must all be emphasized” (Rav Yaakov Weinberg Talks about Chinuch, transcribed by Rabbi Doniel Frank, page 102).



And yet we find sources that clearly establish the priority of Torah study over other commandments. (See for example Shabbas 88a, Moed Katan 9b, Yerushalmi Peah 1:1, etc.) If Torah study has such importance, any time engaged in Chesed is time wasted that could be spent learning Torah!



I believe that an answer can be found examining the text of one of the blessings on the Torah.



In the blessing recited after receiving an Aliyah for the Torah, we bless G-d for ‘giving us a Torah of truth’ and for ‘placing eternal life in our midst.’ The first term is clearly a reference to Torah but what about the second term, what is it?



Rav Dr. Aharon Lichtenstein cites the Ravya (I:181, sec. 168) who interprets ‘placing eternal life in our midst’ as referring to “other [commandments] and to [deeds of Chesed], in which Jews are always engaged, and [that] we thank God for both” (http://www.vbm-torah.org/shavuot/shavuot65-ral.htm).



Rav Aharon Lichtenstein raises the obvious question, why in the blessing over the Torah are we thanking G-d for other commandments? He answers:



“Torah which is divorced from other [commandments], which is devoid of meaningful relation to chesed, is inherently flawed. Torah is, optimally, [a Torah of Chesed], an organic whole within which both orders are integrally fused. Hence, the component of [acts of Chesed] is included in [the blessing on the Torah], under the rubric of [eternal life]” (ibid).



I, not knowing if Rav Aharon Lichtenstein would agree with my formulation, would say that true Torah study naturally leads to Chesed. If Torah study does not lead to Chesed, then the Torah study is not simply lacking, it is utterly fake.





Have a good Shabbas,
Mordechai





Biographical information:

The Maharal of Prague http://www.ou.org/pardes/bios/maharal.htm

The Maharsha http://www.ou.org/about/judaism/rabbis/maharsha.htm

Rav Yaakov Weinberg http://www.ou.org/publications/ja/5760winter/weinberg%20profile.pdf

Parshas Bamidbar

This is in the merit of my Grandmother, Esther bat Mazal. May she have a complete and speedy recovery.


Today is Yom Yerushalayim, the date the Old City was reunited. Many have the custom to recite Psalm 122:

1. A song of ascents of David. I rejoiced when they said to me, "Let us go to the house of the Lord."
2. Our feet were standing within your gates, O Jerusalem.
3. The built-up Jerusalem is like a city that was joined together within itself.
4. There ascended the tribes, the tribes of God, testimony to Israel, to give thanks to the name of the Lord.
5. For there were set thrones for judgment, thrones for the house of David.
6. Request the welfare of Jerusalem; may those who love you enjoy tranquility.
7. May there be peace in your wall, tranquility in your palaces.
8. For the sake of my brethren and my companions, I shall now speak of peace in you.
9. For the sake of the house of the Lord our God, I shall beg for goodness for you.


Question:
This question was asked by Mashciach, Rav Dov Moshe Lipman. Why are the results of all the censuses in this week’s parshah divisible by ten?


The Power of Flags

The second chapter of this week’s Parshah (and thus the book of Numbers) discusses the formation of the Jews’ camp in the desert and divides the twelve tribes under flags. For what reason is all this information written in the Torah, what are we to gain by learning where the tribes camped, how they traveled, and what flags they were under?

In the medrish, there is a comment by our Sages, which may help shed some light. They said:

“When G-d revealed Himself at the Mountain of Sinai, 220,000 angels descended with Him as it says ‘G-d’s entourage is twice ten thousand, thousands of angels’ [Psalms 68:18] and they all had made flags as it says ‘preeminent [from the root deled gimel lamed, the same root for flag] among ten thousand’ [Song of Songs 5:10]. The Jews [seeing how the angels served G-d with flags] began to crave to make flags [to serve G-d] and said G-d, similarly we will make flags just like [the angels’]…” (Bamidbar Rabbah 2:3).

We see that the Jewish flags corresponded to the celestial angels’ flags. But what is the significance of this parallel between the Jews and the angels? And furthermore, why would the angels have flags?! [And certainly we know G-d does not ascend or descend, He created space and time! Neither does G-d sit on thrones, etc. Everything is a metaphor, for something. Also, I do not believe that the angels had flags just like humans have flags, however since G-d cannot in any way be compared to angels, the metaphor of angels with flags cannot be compared to G-d and His Throne.]

The Ramban, who not only was a huge talmudic scholar but was also a Kabbalist, comes to our aid and revealing a surface understanding of all this, he says:

“…[The Jews] made the flags, modeled after the Chariot which Ezekiel saw [Ezekiel chapter 1 and 10], to rest the Divine Presence [in Hebrew the Shchinah] on them [the Jews] in the [physical realm] just as [the Shchinah] dwells in the [spiritual realm]…” (Ramban on Numbers 11:16).


This concept of the chariot requires further elaboration. In Ezekiel, the prophet records his vision of the Divine Chariot (as the chapter is referred to in Rabbinic literature). Most likely, the true and deepest understanding of this has been lost. What is relevant is that Ezekiel saw many angels doing all sorts of different things. From what we can understand, these angels were part of G-d’s royal escort. Thus the Ramban writes:

“…And furthermore I saw in a medrish that just as G-d created four winds in the world, similarly He surrounded His throne with four chayos [a type of angel seen by Ezekiel in chapter 1, the vision of the Chariot], and above all of [the angels] was the Throne of Glory, and corresponding to all of them G-d arranged the flags to Moses…” (Ramban on Numbers 2:2).

Both my Rav, Rabbi Mayer Pasternak, and my Rosh Yeshiva, Rabbi Pesach Wolicki, explained that the meaning of a person being G-d’s Chariot is that such a person facilitates the revelation of G-d’s Presence in the world. However, this is still very unclear. Again, we turn to the Ramban:

“…And behold the redemption [from Egypt] was incomplete until [the Jews] came back to their place and returned to the elevated level of the Patriarchs. And when they left Egypt, even though they left slavery, they were still considered exiles because they were in a land not their own, trapped in the desert. When they came to the Mount of Sinai and made the Tabernacle and G-d returned and His Divine Presence rested among them, and the mystery of G-d rested upon their tents, and they were the Chariot, then they were considered redeemed…” (Ramban, introduction to the book of Exodus).

In Rav Chavel’s notes on this Ramban, he quotes another relevant Ramban:

“[Our Sages’] intention in their statement that the Patriarchs were the Chariot to mean that only the Patriarchs [were G-d’s Chariot], rather [it refers to] any righteous person who clings to one G-d’s characteristics… [to the extent that we say G-d has characteristics]” (Ramban, Sefer Emuna Vi-HaBitachon, chapter 15).

It would appear to me that the Ramban is saying that by emulating G-d and making ourselves resemble G-d’s actions, (and thus living the way G-d wills us to live,) we reveal G-d’s Presence in the world.


Now that we have at least some understanding of what it means for a human to be G-d’s Chariot and that the Jewish camp was organized for this purpose, we must return to the question of the flags. What was their purpose, why did even the angels have flags?

Until now, we have been discussing the concept of G-d’s Chariot on an individual level. However, I believe it is clear that the flags involved groups, just as teams or armies have flags, so did groups of angels and Jewish tribes have flags. So what is different between an individual and a group? In Parshas Lech Lecha, the Ramban gives one such difference. He explains that when the Torah says that Abraham and Isaac each called out in G-d’s name (see for example Genesis 12:8), it means that they went around teaching about G-d and His ways. He then explaining, why the Torah does not ever say that Jacob called out in G-d’s name, says:

“It did not say this with Jacob because he gave birth to many children, all servants of G-d, and it was for [Jacob] a great community named the Congregation of Israel, and [Jacob] publicized the faith among them, and they made it known to every nation…” (Ramban on Genesis 12:8).

A true congregation of G-d, by the very fact of its existence spreads G-d’s name far and wide. No active efforts are required. The influence of a unified community cannot be compared to the influence of individuals; the whole is far greater than the sum of its parts. The unity around G-d is key. But if such unity brings influence, and Rav Yaakov Kaminetsky explains that the Jews were indeed unified around the Tabernacle (Emes L’Yaakov, page 413), why multiple flags which would seemingly disrupt this unity?

Rav Dessler gives a wonderful answer. He says that there are three levels of order:

1. Order for its own sake
2. Order for the sake of its results. For example, a unorganized library of 50 books can be a pain while those 50 books organized are much easier to use. And if the number of books is say 2000, unorganized, one cannot find anything without expending significant effort, but individual books can be found. When those same books are shelved neatly, they are far more useful.
3. Order for the interaction between the individual elements. This type of order is found in machines. Each part of the machine on its own has some value, a motor might be worth $100 and a small screw might be worth ten cents, and together, all the parts make the machine. However, when you remove a part, any part, regardless of its value, is useless. The machine lacking even the most insignificant component will not function at all.

Rav Dessler explains that the Jewish nation is like the third level of order. Each person, each family, each tribe, has its own purpose, and even its own priorities. The flags order the camp so all the groups keep to their purpose. Thus Rav Dessler writes:

“Each tribe camped under its own banner, as the [medrish] says. so that ‘each could be recognized independently:[Rueben]distinct from [Simon] and [Simon] distinct from [Rueben].’ And yet all were grouped in a unified scheme around the Mishkan. They were able to combine according to their individual natures and environments with the utmost precision. There was a precise significance in their grouping…” (Strive for Truth, volume 1, page 264, by Rav Eliyahu E. Dessler, translated by Rav Aryeh Carmell).

Similarly, all the angels have their own unique purposes, and hence their own flags.

May we merit for G-d to give us our unique portion in His Torah.


The Ramban http://www.ou.org/about/judaism/rabbis/ramban.htm
Rav Dessler http://www.ou.org/about/judaism/rabbis/dessler.htm


Have a good Shabbas,
Mordechai

Parshas BeHar/Bechokosai

This is in the merit of my grandmother, Esther bat Mazal. May she have a speedy and complete recovery.

Question:

Introducing rewards for obeying G-d, the Torah says:
“If you follow My laws and are careful to keep My commandments…” (Leviticus 26:3)

While introducing the punishments for abandoning the Torah, it says:
“If you do not listen to Me, and do not keep all these commandments. If you come to denigrate My decrees, and grow tired of My laws, so that you will not keep all My commandments, and you will have broken My covenant…” (Leviticus 26:14-15).

Why not have the verses parallel each other (e.g. “If you follow My laws and are careful to keep My commandments” (Leviticus 26:3) and If you do not follow My laws and are not careful to keep My commandments, or the opposite with the first verse parallel the other two)?


A Torah of Trust

The Torah begins the Parshah of Behar discussing the mitzvah of Shemitta, the land laying fallow every seventh year, saying:

“…When you come to the land that I am giving you, the land must be given a rest period, a sabbath to God. For six years you may plant your fields, prune your vineyards, and harvest your crops, but the seventh year is a sabbath of sabbaths for the land. It is God's sabbath during which you may not plant your fields, nor prune your vineyards. Do not harvest crops that grow on their own and do not gather the grapes on your unpruned vines, since it is a year of rest for the land” (Leviticus 25:2-5)

However, this mitzvah is introduced in a most peculariar manner:

“God spoke to Moses at Mount Sinai, telling him to speak to the Israelites and say to them:” (Leviticus 25:1-2).

One question immediately comes to mind, what does Shemitta have to do with Mount Sinai?

Indeed, while Rashi typically makes comments on verses and leaves it to us to figure out what problem his comment solves, here Rashi asks this question explicitly:

“What [special relevance] does the subject of Shemittah have with Mount Sinai? Were not all the commandments stated from Sinai?”

One common answer (which in his Sicha on 5/18/06, my Mashgiach, Rav Dov Moshe Lipman, said comes from the Chasam Sofer) is that we have were a proof that G-d gave the Torah on Mount Sinai. How so? The Torah itself states:

“If you will say, 'What will we eat in the seven year? We have not planted nor have we harvested crops.'” (Leviticus 25:20).

The Torah’s answer is:

“I will direct My blessing to you in the sixth year, and [the land] will produce enough crops for three years” (Leviticus 25:26).

“How could a human author possibly make this promise? Even more perplexing, why would a human being write this? The first time a sixth year came without the double crop the religion would be proven false! For that very reason no other religion mandates this type of law or offers such a promise. Only G-d could do this without fear of failure” (Discover, by R. Dov Moshe Lipman, pages 19-20).


However, I would like to develop the connection between Shemitta and Sinai in another direction.

Rashi answers his question of this connection saying:

“However, [this teaches us that] just as with Shemittah, its general principles and its finer details were all stated from Sinai, likewise, all of them were stated-their general principles [together with] their finer details-from Sinai. This is what is taught in Torat Kohanim (25:1)”

From Shemitta, we see that all the mitzvos were given at Sinai (see also Berachos 5a). However, the next question is why did the Torah choose Shemitta to teach us this? Why not some other mitzvah?

My Mashgiach (in his Sicha on 5/18/06) proposed an answer which I would like to build on.

What is the underlying message of Shemitta, of leaving the land fallow for an entire year, and relying on Divine assurances that we will not starve?

The most obvious answer is that we must trust/have faith in G-d.

Just as trust underlies Shemitta, it also underlies the entire Torah. (I am not speaking about faith in and or knowledge of G-d’s existence, another subject altogether.) In fact, the Gemara in Makkos (24a) discusses how different leaders discussed underlying principles of the Torah, how King David said there were 11, Isaiah 6, etc. In the end, the prophet Chabakuk says there is one, “The righteous person shall live through his faith” (Chabakuk 2:4).


Regarding faith, the Chazon Ish writes:

“. . . an old error has become rooted in the hearts of many concerning the concept of trust. Trust . . . has come to mean that a person is obligated to believe that whenever he is presented with two possible outcomes, one good and one not, then certainly it will turn out for the good. And if he has doubts and fears the worst, that constitutes a lack of trust… This view of trust is incorrect, for as long as the future outcome has not been clarified through prophecy, that outcome has not been decided, for who can truly know God’s judgments and providence? Rather, trust means realizing that there are no coincidences in the world, and that whatever happens under the sun is a function of God’s decree.” (Ha-emuna Ve-ha-bittachon, beginning of chapter 2) (Quoted from http://vbm-torah.org/archive/develop/07develop.htm).

How does this trust underlie the whole Torah? I believe that the answer to this question requires subjecting the view of the Chazon Ish to a bit of analysis.

I have heard that some say that this view that everything comes from G-d can lead to passivity. For example, if I get hurt, it must be that G-d wanted me to be in pain so how am I allowed to go to a doctor if this will relieve the pain that G-d wants me to experience?

However, it appears to me that we can answer this question.

The Gemara says:
“In the academy of Rabbi Yishmael it was explained: The verse, “And he shall surely be healed” (Exodos 21:19), refers to the granting of permission for the physician to heal” (Berachos 60a).

The Rambam understands this to mean that doctors must absolutely do their best to heal but that we must recognize that it is G-d who really does the healing. (Perhaps this latter point, that G-d is the one who is really healing, is based on the famous verse “Not through an army and not through strength but through My spirit…” (Zechariah 4:6).)

(The Ramban and others disagree with the Rambam. For a discussion, see http://vbm-torah.org/archive/develop/07develop.htm)

Just as doctors must heal, we have obligations to fulfill and cannot sit around saying that since everything is G-d’s will, we should not act. (See Pesachim 64b which says that we are not allowed to rely on miracles.) G-d expects us to do, to work, to fix the world!

Thus, as I understand the Chazon Ish, there is no problem of passivity. It would then seem to me that one of his underlying points is that we must always serve G-d, hold fast to His commandments, and obey His will, at all times and all places, no matter how bleak the situation may seem.

A proof for this perhaps can be found in the Radak’s comment on the verse “The righteous person shall live through his faith” (Chabakuk 2:4). Radak says this refers to the Jews exiled to Babylon. Despite everything, they rejected paganism and clung to Judaism. Thus, despite the terrible darkness, they continued to trust in G-d. (See Psalm 92:3.)

Thus, no matter what, we must trust in G-d and strive to keep His Torah.


Have a good Shabbas,
Mordechai


Biographical information:
The Chasam Sofer http://www.ou.org/about/judaism/rabbis/sofer.htm
The Chazon Ish http://www.ou.org/about/judaism/rabbis/karelitz.htm
The Radak http://www.ou.org/about/judaism/rabbis/radak.htm

Parshas Emor





This is in the merit of my grandmother, Esther bat Mazal. May she have a speedy and complete recovery.





Question:



“Be careful regarding My commandments and keep them; I am God. Do not desecrate My holy name. I must be sanctified among the Israelites. I am God who makes you holy and brought you out to Egypt to be your God. I am God” (Leviticus 22:31-33).



"Son of man! The house of Israel, as long as they lived on their own land, they defiled it by their way and by their misdeeds, like the uncleanness of a woman in the period of her separation was their way before Me. Wherefore I poured My wrath upon them for the blood that they had shed in the land, because they had defiled it with their idols. And I scattered them among the nations, and they were dispersed through the countries. According to their way and their misdeeds did I judge them. And they entered the nations where they came, and they profaned My Holy Name, inasmuch as it was said of them, 'These are the people of the Lord, and they have come out of His land.' But I had pity on My Holy Name, which the house of Israel had profaned among the nations to which they had come. Therefore, say to the house of Israel; So says the Lord God: Not for your sake do I do this, O house of Israel, but for My Holy Name, which you have profaned among the nations to which they have come. And I will sanctify My great Name, which was profaned among the nations, which you have profaned in their midst; and the nations shall know that I am the Lord-is the declaration of the Lord God-when I will be sanctified through you before their eyes. For I will take you from among the nations and gather you from all the countries, and I will bring you to your land. And I will sprinkle clean water upon you, and you will be clean; from all your impurities and from all your abominations will I cleanse you. And I will give you a new heart, and a new spirit will I put within you, and I will take away the heart of stone out of your flesh, and I will give you a heart of flesh. And I will put My spirit within you and bring it about that you will walk in My statutes and you will keep My ordinances and do [them]. Then will you dwell in the land that I gave your fathers, and you will be a people to Me, and I will be to you as a God. (Ezekiel 36:17-18).



Based on this passage from Ezekiel, what is one definition of ‘sanctifying G-d’s name’ and ‘desecrating G-d’s name’? (This question based on a chapter from my teacher Rabbi Moshe Lichtman’s new book, Eretz Yisrael in the Parshah. Look for it at http://www.devorapublishing.com)





Something to Live For



“Be careful regarding My commandments and keep them; I am God. Do not desecrate My holy name. I must be sanctified among the Israelites. I am God who makes you holy and brought you out to Egypt to be your God. I am God” (Leviticus 22:31-33).



This passage is the source for the obligation for Jews to sanctify G’d’s name and the prohibition of desecrating G-d’s name. On this the Rambam writes:



“Every Jew [including women] is commanded to sanctify God's Name, for it is written, ‘...but I will be hallowed among the children of Israel’. We are warned not to desecrate God's Name, as it is written, ‘Nor shall you desecrate My holy Name’. What does this mean? If, for example, a gentile forces a Jew to commit a sin by threatening to kill him if he doesn't, then he should commit the sin in order not to be killed, for concerning this commandment it is written, ‘...which if a man does he shall live by them’ (Leviticus 18:5) - and not die for them. If he allowed himself to be killed by not committing the sin, then he is liable as a suicide [in the World To Come]” (Laws of the Fundamentals of the Torah, 5:1).



[Note that the Rambam continues and adds qualifications regarding when else one must give up his or her life to G-d. Thank G-d, for us, these laws are primarily theoretical.]



When required, Jews have laid down their life for their Father in Heaven. But as is clear from the Rambam, living is an obligation. But not just any living, but living for G-d. As Reb Noah Weinberg writes “LIVE FOR WHAT YOU ARE WILLING TO DIE FOR” (http://www.aish.com/spirituality/foundations/The_Meaning_Of_Life.asp). We Jews are required to live our lives as a Kiddush Hashem, a sanctification of G-d’s name.



Rav Irving Bunim wrote “The destiny of the Jew, the historic mission that attends upon him through the centuries, is to sanctify the name of the Almighty, so that through Jewry the nations will learn of Him and accept Him ever more. As we say in the words of Isaiah, in the introductory paragraph before each [chapter of Pirkei Avos, Chapters of our Fathers], the people of Israel are ‘the branch of My plantings, the work of My hands, that I may be glorified’ [Isaiah 60:21]. The Divine will grants us existence for a purpose. Everyone has a specific task to perform; and the general, overall duty of the Jew is to glorify the Holy, Blessed One. By our thoughts, our speech, our deeds, and ultimately by our collective way of life, we are enjoined to illustrate and tacitly proclaim the greatness f the Creator. ‘This people that I formed for Myself, they shall declare My praise’ [[Isaiah 43:21]” (Ethics from Sinai, by R. Irving M Bunim, volume 2, page 40).



Throughout history we have had unique individuals who, through their pure love of humanity, have epitomized these teachings. Within the last century, such names as the Chofetz Chaim (Rabbi Yisroel Meir Kagan), Reb Aryeh Levin, and Rav Shlomo Zalman Auerbach come immediately to mind (though there were certainly many more).



This attitude to the ideal Jewish life is probably found in the Rabbinic dictum “Let all your deeds be for the sake of Heaven” (Pirkei Avos 2:17). Commenting on this Mishnah, Rabbi Pinchas Kehati cites the verse “In all your ways know Him…” (Proverbs 3:6).

Discussing this the Rambam writes:



“A person must direct every single one of his deeds solely towards attaining knowledge of God. His sitting down, his standing up, and his speech should all be directed toward this goal. . . Even when he sleeps, if he sleeps with the intention of resting his mind and body so that he does not become sick—for he is unable to serve the Lord when he is sick—his sleep shall become a service of God. Concerning this, Chazal commanded (Avot 2:12), “Let all your deeds be for the sake of Heaven.” That is what Shlomo said in his wisdom (Proverbs 3:6): ‘In all your ways know Him, and He will make your paths straight’” (Laws of Character Traits 3:2-3).

Our great teacher, Rav Samson Raphael Hirsch, who lived near the beginning of the Emancipation and Enlightment, writes the following:



“[The Jewish People’s] affirmation of loyalty to God and the Torah has been sealed with more than its blood: the entire history of its [exile] constitutes one gigantic altar on which it sacrificed everything that men desire and love-for the sake of acknowledging God and His Laws. This altar has smoked in every part of the world and among all nations. Is it conceivable that these nations learned nothing from all this? Could they fail to recognize that the higher power preserving Yisrael throughout its experiences is the One Alone, and that the loyalty to Him demonstrated by Yisrael is the task of all humanity?

And now that this altar has stopped smoking? And the dispersed of Yisrael enjoy tolerance, protection and citizenship grated by the nations, and can develop their Jewish life in all its greatness? And Yisrael joins with those states that admitted it, to further their progress and welfare, as enjoined by our prophets? If now, surrounded by a materialistic and hedonistic society, Yisrael were to conduct its life peacefully, in justice and lovingkindness; if all around it the generations were declining, through sensuality and debauchery, but the sons and daughters of Yisrael were to prosper in the youthful strength of pure morality and innocence; if everywhere else all actions were inspired by the love of profit, physical gratification and selfishness, but every Jew, by his silent example, were a teacher of universal justice and love; if thus the dispersed of Yisrael were quietly to flourish as priest of God and of true humanity – dear Benjamin, if only we lived up to what we are supposed to be, if only our lives were a perfect reflection of our Torah, what a mighty force this would be for reaching the ultimate goal of all human education! It would be more tranquil, but even loftier, more forceful and more effective than our tragic history of suffering and what it revealed about God and humanity. During the years of misery and contempt, our ideal could be attained only imperfectly; but when milder times beckon us to our goal – that every Jew and Jewess, through the example they provide in their own lives, should become priests of God and of genuine humanity – and this ideal and mission await us, can we still deplore our fate, dear Benjamin” (The Nineteen Letters, pages 127-128).



While sadly this altar still burns and anti-Semitism has not ceased in any way, the relevance of our teacher’s words have not decreased in the slightest.



Our mission awaits.



Have a good Shabbas,
Mordechai




About Reb Aryeh Levin http://www.torah.org/features/firstperson/tzaddikofjerusalem.html http://www.jewishmag.com/18MAG/LEVIN/levin.htm

Parshas Acharei Mos/Kedoshim



This is in the merit of my grandmother, Esther bat Mazal. May she have a speedy and complete recovery.





Question:

In chapter 19, the phrase "I am G-d" is repeated quite frequently. Why?





Imitatio Dei (Emulating G-d)





“God spoke to Moses, telling him to speak to the entire Israelite community and say to them: You must be holy, since I am God your Lord [and] I am holy” (Leviticus 19:1-2)



In this week's parshah, we are commanded to be "holy" and the reason given is "because I [G-d] am holy" (19:2).



The commandment to imitate G-d is actually one of the 613 commandments (Rambam Sefer HaMitzvos 8, Sefer HaChinuch 608/Ki Savo 3) and codified by the Rambam in his Mishnah Torah:



"We are commanded to walk in these intermediate paths, and they are good and straight paths as it states 'And you shall walk in His ways' [Deuteronomy 28:9]. [Our Sages] taught in explaining this mitzvah:

Just as He is called 'Gracious', you shall be gracious

Just as He is called 'Merciful', you shall be merciful

Just as He is called 'Holy', you shall be holy

In a similar manner, the prophets called G-d by other titles 'Slow to anger', 'Abundant in kindness', 'Just', 'Perfect', 'Almighty', 'Powerful', and the like to inform us that these are good and upright paths. A person is obligated to conduct himself with them and to resemble Him to the extant of his ability" (Hilchos Deos 1:6, according to the division by Mossad HaRav Kook).



Concluding his discussion of this mitzvah, the Chinuch (the anonymous author of the Sefer HaChinuch) writes:



"This mitzvah applies everywhere and at all times for males and females, and transgressing it and not striving to straighten his ways and conquer his drives and mend his thoughts and actions for loving the G-d and fulfilling this mitzvah, negate a positive [mitzvah]" (Sefer HaChinuch 608/Ki Savo 3).



(It is interesting to note that perfection of character traits may actually be considered Torah. Rav Baruch HaLevi Epstein quotes from one of the Rambam's letters "Without any doubt, everyone who fixes himself and his soul in perfecting the character traits and the opinions in faith in the Blessed Creator is among those destined for life in the world to come [literally Hu Mibnei Olam Habah], and thus the Sages of the Truth said 'even a non-Jew who involves himself in Torah is comparable to the high priest'…" Note how the source used by the Rambam says nothing about character traits, only Torah. (Torah Temimah Leviticus 18:5, Ches, my teacher Rav Kwass pointed this source out)).



According to the Rambam (Guide to the Perplexed 1:54), the mitzvah of emulating G-d is the ultimate purpose of knowledge of G-d:



After the sin of the Golden Calf, Moses made two requests to G-d:



1. “…[A]llow me to know Your ways, so that I will know how to [remain] pleasing to You…” (Exodus 33:13) which was answered with “'I will make all My good pass before you…” (Exodus 33:19).

2. “Please let me have a vision of Your Glory…” (Exodus 33:18) which was answered with “You cannot see My face. A man cannot see My face and life” (Exodus 33:20).



The Rambam explains the first request to refer to G-d’s actions and the second request to refer to G-d Himself. He notes that although we cannot know G-d Himself in any way, we can and must strive to know, from our perspective, His actions and modes of conduct. (Thus in the source quoted by the Rambam in Hilchos Deos it says "just as He is called X so must you be X")



The Rambam points to the fact that Exodus 33:13 says “…[A]llow me to know Your ways, so that I will know how to [remain] pleasing to You…” which he explains saying that the ultimate purpose of knowing G-d is to emulate Him.



Have a good Shabbas,
Mordechai