Category Archives: Leviticus

5782, Chidushei HaRim, Kedoshim, Leviticus, Parsha

Seeing the Instructions (Kedoshim)

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Seeing the Instructions (Kedoshim)

What we learn only through the ears makes less impression upon our minds than what is presented to the trustworthy eye. -Horace

The Torah reading of Kedoshim deals with the concept of sanctity, of being holy, transcendent. It covers a wide range of topics: respecting our parents, keeping the Sabbath, avoiding idol worship, offering the sacrifices to God in the correct form, leaving of your crops to the poor. The list goes on and on.

The Chidushei HaRim on Leviticus 19:11, noting the parallels and repetitions of the Ten Commandments here, recalls how at Mount Sinai when the Ten Commandments were presented, it says that the Jewish nation “saw the sounds.” Besides the normal impossibility for humans to see sound waves unaided, the Chidushei HaRim wonders as to what the purpose for us would be to have been able to visualize the words that God was uttering to the nation of Israel.

He explains that there was a very straightforward reason that has to do with some of the nuances and idiosyncrasies of the Hebrew language. He gives the example of the command not to steal, which phonetically is pronounced “Lo tignovu.” “Lo” in Hebrew is spelled with a Lamed and an Alef. However, there is a phonetically similar word, likewise pronounced “Lo” but spelled with a Lamed and a Vav, which translated in this context would mean “for him, steal” which is diametrically opposed to the command not to steal.

As such, it became imperative for the Jewish people to see the words, to see the written spelling of God’s commands to remove any doubt or hesitation as to what God’s intentions were. Therefore, God needed to miraculously provide visual captions for all the commandments, besides the powerful audio feed.

May we realize that just hearing something isn’t always enough. Sometimes things literally need to be visually spelled out to be properly understood and absorbed.

Shabbat Shalom,

Ben-Tzion

Dedication

To Nachshon Lustig on his Bar-Mitzvah. Mazal Tov!

5782, Acharei Mot, Chidushei HaRim, Leviticus, Parsha

Actively Passive (Acharei Mot)

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Actively Passive (Acharei Mot)

To make oneself an object, to make oneself passive, is a very different thing from being a passive object. -Simone de Beauvoir

According to both biblical and Midrashic sources, Nadav and Avihu, the sons of Aaron the High Priest, were great men. In some respect, they were even considered greater than Moses and Aaron, which makes it even more perplexing how such prestigious and religiously accomplished individuals could deserve such a dramatic divine punishment. How was it that a divine fire killed these two great men on the very day of the consecration of the Tabernacle?

The Chidushei HaRim on Leviticus 16:3 states that while Nadav and Avihu were clearly great men and purely motivated, they made a critical mistake. They showed initiative at the wrong time. Furthermore, the demonstration of initiative in the wrong instance indicates a dangerous understanding of man’s role in God’s world.

It demonstrated a belief that they controlled the world to an extent, that they were the masters of the outcome of events, that the strength of their hand would shape reality. The Chidushei HaRim explains at length that such belief is a fallacy and misunderstands God’s active role in the world.

He highlights the underlying premise that God is in complete control of everything. A grain of sand does not move unless God allows it. God gives us free will and the ability to exercise it. He will rarely intervene in our actions in a direct or obvious way, but He is the ultimate enabler of everything that occurs in the world. We have an obligation to follow His commands and to use our free will to do what God asks. However, when we use our abilities and initiative to do something God hasn’t commanded, it presumes a certain arrogance and belief that we can determine what should and will happen in the world.

When those instincts of wanting to act when we aren’t supposed to come to the fore, we need to consciously refrain from pursuing those actions. We need to actively be passive. That is what Moses tells the Jews when they stood at the Sea with the Egyptian army poised to attack them: “God will fight for you, and you stay still.”

There are times for action, there are times for initiative, but perhaps no less important, there are times not to take the initiative, not to react, not to presume that we are the masters of what occurs, but rather to remember that God is the ultimate conductor. Ironically, once we internalize that we’re not the ones in control, it enables greater autonomy in God’s world. Once we realize that God is ultimately in control, it gives us a greater ability and license to correctly exercise our free will.

May we realize what things we can and should get involved in, and in which things we shouldn’t.

Chag Sameach and Shabbat Shalom,

Ben-Tzion

Dedication

To Israeli astronaut Eytan Stibbe. Wishing him and the rest of the Dragon Endeavour crew a safe return.

5782, Chidushei HaRim, Leviticus, Metzorah, Parsha

Erroneously Humble (Metzora)

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Erroneously Humble (Metzora)

Don’t be humble, you’re not that great. -Golda Meir

This week’s Torah reading deals with the laws of the Metzora, a person who was afflicted with Tzaraat, an unusual skin disease that was ascribed to some spiritual infraction. While the details of what that infraction might be are not mentioned in the Torah, the Sages ascribe a number of various sins as to the reason why a person might contract Tzaraat.

In any case, after the Metzora’s exile from the Israelite camp and the healing of their symptoms, the Torah prescribes a detailed sacrifice and purification process. Part of the process includes using both hyssop and cedar wood.

The Chidushei HaRim on Leviticus 14:4 quotes the grand rabbinic commentator, Rashi, who states that a person will be afflicted with Tzaraat due to haughtiness. Therefore, it is sensible and symbolic that as part of the purification process, hyssop, a lowly humble shrub should be used. It reminds the haughty, arrogant Metzora of the need to learn humility and make humility a more serious part of their persona going forward.

However, the Chidushei HaRim wonders why cedar wood is also included in the formula. The cedar is one of the tallest, strongest, and most majestic biblical trees. It would seem strange that someone who has been diagnosed with a case of undue haughtiness should have the mightiest product of the land as part of their purification process.

He answers that the cedar is required for the opposite case of arrogance – misplaced humility. There are times when a person is called on to step forward. They will have the opportunity to do some good deed, to stand up for what’s right when it might be unpopular, to perform some Mitzvah when it’s inconvenient or might attract unwanted attention. Then a person might incorrectly humble themselves and think “who do I think I am that I should do this thing and go against the current.” They put themselves down as the lowly hyssop shrub. That is also wrong. They need to raise themselves like the great cedar and step forward. They need to strengthen themselves to do what’s right, what’s needed, and what perhaps no one around them is willing to do. In such situations, there is no place for erroneous humility. A person needs to proudly and courageously do God’s will.

May we avoid both ends of the attitudinal spectrum, both arrogance, and inappropriate humility.

Shabbat Shalom and Chag Kasher Ve’sameach,

Ben-Tzion

Dedication

To Pesach preparations.

5782, Chidushei HaRim, Leviticus, Parsha, Tazria

The Proximity of Being Far (Tazria)

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The Proximity of Being Far (Tazria)

Absence diminishes little passions and increases great ones, as wind extinguishes candles and fans a fire. -Francois de la Rochefoucauld

The Torah reading of Tazria delves into what might be considered arcane laws of the ritual purity of a woman after childbirth. According to Torah law, a woman after childbirth becomes ritually impure for a determined period of time. After that time, she needs to bring a sacrifice as part of her purification process enabling her to once again access the Temple and visit that holy location.

The Chidushei HaRim on Leviticus 12:2 delves into what’s behind that period of distancing, of keeping a woman who has just given birth, far from the Temple. He draws on the story of Abraham bringing Isaac to Mount Moriah to be sacrificed as per God’s command. The verse there describes how Abraham had seen the place from “afar.” He was far away when he encounters some aspect of divinity. To make the quandary more poignant, the Chidushei HaRim implies that Abraham, who is about to undertake the most meaningful and trying moment of his life, the fulfillment of God’s apparent command to sacrifice his son, finds that God is “distant.” Nonetheless, Abraham pushes on, despite the distance, and aims to bridge that gap, not only geographically but spiritually as well.

After the fact, after Abraham successfully passes the challenge of obeying God’s command and after Isaac is spared, Abraham realizes that God’s apparent distance was a good and necessary thing. It made him tap into his love of God. It made him dig deeper into the inner recesses of his soul and realize that God is always with him, no matter how “distant” God may seem.

Abraham passed on this capacity to feel God to all of his descendants. It is one of the reasons that in the Amida prayer we reference the “shield of Abraham.” It energizes and invigorates our ability to connect to God, whether we are feeling near or distant. In a certain sense, there can even be an advantage to feeling distant as that can increase the yearning, the desire and the impetus to reach out to God and to explore our own inner reserves to find and connect with Him.

May we always find God, no matter how distant He may seem.

Shabbat Shalom,

Ben-Tzion

Dedication

To the memory of Yazan Fallah from Kasra Samia, and Shirel Aboukaret from Netanya, the two Border Police officers killed in the terrorist attack in Hadera on Sunday.

5782, Chidushei HaRim, Leviticus, Parsha, Shmini

Instructions Grant Existence (Shmini)

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Instructions Grant Existence (Shmini)

I count life just a stuff to try the soul’s strength on. -Robert Browning

On the eighth day of the very detailed and instruction-filled consecration ceremony of the Tabernacle, Aaron’s two older sons, Nadav and Avihu, bring a “strange” fire, an unscripted part of the ceremony. The response is immediate and fatal. God sends a fire that kills both of them instantly.

There’s a plethora of commentaries as to what exactly Nadav and Avihu’s sins were and why the repercussions were so severe.

The Chidushei HaRim on Leviticus 10:1 provides a fascinating thought as to the actual mechanics of what was going on.

He states that Nadav and Avihu were in a state of total devotion to God. They wanted to cleave and attach themselves to God, and at what they thought was a propitious time, they created this innovative offering of bringing a fire which was not commanded into the Sanctuary. Their devotion to God was indeed supreme and admirable. However, their innovating to such an extent and putting their entire heart and soul into something God didn’t command proved to disrupt the mechanics of their very existence.

The Chidushei HaRim explains that when we do something for God, when we perform a Mitzva, we are somehow expending our soul. It seems the soul seeks to connect to God more seriously and wants to “jump ship” from our mortal forms. However, the very Mitzva we perform, the instructions that God has given us, are what reinstate and keep the soul in the body. The Mitzvot, the instructions which God has commanded in some spiritual sense are the very things that grant our existence.

However, when Nadav and Avihu “gave it their all” for something which God had not commanded, there were no instructions, there was no Mitzva to revitalize their souls and make sure they stayed alive. Therefore, immediately after they offered this “strange” fire, they couldn’t remain in physical existence. Their souls could no longer stay in their bodies as there was no Mitzva, no instruction set, that would “reinstall” their souls. Hence we have the Midrash that states that God’s fire consumed Nadav and Avihu’s souls but their bodies remained intact.

May we keep to the instructions as much as possible. They’re challenging enough.

Shabbat Shalom,

Ben-Tzion

Dedication

To the memory of Rabbi Chaim Kanievsky zt”l.

5782, Chidushei HaRim, Leviticus, Parsha, Tzav

Secret Accomplishments (Tzav)

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Secret Accomplishments (Tzav)

To keep your secret is wisdom; but to expect others to keep it is folly. -Samuel Johnson

Rashi, the great Rabbinic commentator, states on the first verse of this week’s Torah reading that the word Tzav “Command” teaches us that God needs to give us additional urging on for us to fulfill the commands when there’s some monetary loss involved. The context in our verse is the command to bring a burnt offering (the Olah) which was completely consumed on the altar without providing a direct material benefit to anyone (as opposed to a number of other sacrifices, where the bringer or the Kohens partake of the meat). Hence, according to Rashi, the need for an extra divine push to use money.

The Chidushei HaRim on Leviticus 6:2 based on Rashi’s comments, explores the insights the Hebrew language provides when it comes to the nomenclature of wealth and possessions.

One of the words in Hebrew for possessions is “Nechasim,” the root of which means “hidden.” This seems counterintuitive, for typically one’s possessions are things that can be seen, perceived and counted. However, upon further thought, one will realize that a prudent wealthy person will indeed keep most of their wealth and possessions hidden and out of sight. In fact, the tendency to hide one’s wealth may identify the rich much more than the poor. Therefore, the word “Nechasim” possessions may indeed describe a deeper reality of things that are often hidden.

The Chidushei HaRim learns from the hiddenness of our possessions a similar importance to the hiddenness of our divine service. Our service of God, our Torah efforts should likewise be discreet and hidden. We should be cautious in publicizing what we’re doing in the religious realm. We should be so circumspect in our labors and in internalizing divine matters, that at some level, we ourselves shouldn’t realize what we have, and it should be hidden even from our own consciousness.

The Chidushei HaRim explains that such a person, a person who has a hidden spirituality can be considered wealthy. He has “Nechasim,” hidden possessions.

May we realize that it’s often the quiet, discreet people who are hidden treasures of depth, service and Torah.

Purim Sameach and Shabbat Shalom,

Ben-Tzion

Dedication

To asteroid 2022 EB5 which unexpectedly hit our planet but burnt up harmlessly in the atmosphere.

5782, Chidushei HaRim, Leviticus, Parsha, Vayikra

Prepared for Holiness (Vayikra)

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Prepared for Holiness (Vayikra)

Most people have the will to win, few have the will to prepare to win. -Bob Knight

The beginning of the Book of Leviticus tells us how God calls out to Moses. It uses the somewhat unusual verb of “Vayikra” whose simple translation is “And He called out,” as opposed to the more common Vayidaber “and He spoke” or Vayomer “and He said.”

The Chidushei HaRim on Leviticus 1:1 explains that before God spoke to Moses, this time and all other times, He called out to him first. God calls out to Moses before speaking further so that Moses can prepare himself for the meeting. The initial call is both an invitation and an opportunity to prepare for an encounter with the divine.

The Chidushei HaRim states that in all matters of holiness, it is vital to have these two elements before proceeding. There must be a summoning, an invitation, even if it’s to oneself to engage in God’s command, and there must be preparation, there must be a mental determination and affirmation that one is about to fulfill God’s will.

Without setting one’s mind to the task, without being conscious and deliberate about what one is about to do, without preparing to do what one has decided is correct to do, the subsequent act lacks power, lacks vigor, lacks effectiveness, and according to the Chidushei HaRim, may even lack relevance.

To infuse meaning in our prayers, in our Torah study, in our charity, in our acts of kindness, it cannot be a rote, mechanical response. Merely going through the motions strips our efforts of significance. We must be conscious, deliberate and thoughtful. We must realize that what we’re doing carries weight, it carries consequences. The power of our fulfillment of God’s will, when done with forethought and preparation is so formidable that it reverberates throughout the upper realms.

When we accept the yoke of Heaven as opposed to merely falling back on routine or habit, it allows us to accept the yoke of the Mitzvot, of the commandments and whatever specific commandment we are about to perform.

May we always seek to prepare ourselves for holiness and for a more direct connection with God.

Shabbat Shalom,

Ben-Tzion

Dedication

To Israel playing a mediating role in the Russia-Ukraine conflict.

5781, Bechor Shor, Bechukotai, Behar, Leviticus, Parsha

Uninterrupted Blessings (Behar-Bechukotai)

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Uninterrupted Blessings (Behar-Bechukotai)

In essence, if we want to direct our lives, we must take control of our consistent actions. It’s not what we do once in a while that shapes our lives, but what we do consistently. -Anthony Robbins

The Torah portion of Bechukotai provides a long list of blessings that God will bestow on the nation of Israel. The blessings are conditional. God declares that the blessings will only come to fruition if we obey God’s laws and commands. On the other hand, God provides an even longer list of curses. Understandably, the curses will fall upon us if we rebel against God and ignore his commands.

In these descriptions, there’s very much a sense of the God-Man relationship being a reciprocal one. If man is good, obedient, and follows God’s laws, God will show his munificence to man. If man betrays God and violates God’s wishes and instructions, God’s wrath will be unleashed upon man.

The Bechor Shor on Leviticus 26:5 delves deeper into the idea of the reciprocal relationship and explains that the reciprocity can be quite direct and highly dependent not only on what we do but also on whether it’s consistent or not.

He suggests that God is expecting us to be consistently devoted to Him – not just once in a while, or when it’s convenient, or when we feel like it. God expects us to be continuously cognizant and obedient to His commandments. He wants us to be constantly occupied with His Torah. If we are steadfast in taking God’s requests seriously, He will be unwavering in bestowing blessings upon us. His blessings won’t be just once in a while, but rather constant.

The blessing states:

“Your threshing shall overtake the vintage, and your vintage shall overtake the sowing; you shall eat your fill of bread and dwell securely in your land. I will grant peace in the land, and you shall lie down untroubled by anyone.”

The Bechor Shor details that there will be an uninterrupted stream of material blessing. There will not be anything lacking. We will be healthy and strong. We will be safe and secure and will be able to fully enjoy all of these material blessings without any fear or concern.

However, to receive the uninterrupted blessings from God, He requires that we provide uninterrupted service to Him. It’s a two-way relationship. We have to earn our blessings. God does provide plenty of unearned blessings continuously, but the Bechor Shor implies that to reach the level of full unending blessings requires a more serious commitment on our part.

May we appreciate all the blessings in our lives.

Shabbat Shalom,

Ben-Tzion

Dedication

To the memory of the victims of the Meron tragedy and to the complete and rapid healing of the injured.

5781, Bechor Shor, Emor, Leviticus, Parsha

Historic Anticipation (Emor)

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Historic Anticipation (Emor)

Life… It tends to respond to our outlook, to shape itself to meet our expectations. -Richard M. DeVos

Pesach (Passover) is among the better known and more celebrated Jewish holidays. However, exactly fifty days after Pesach we celebrate what might perhaps be an even more important and significant holiday, Shavuot. Pesach famously celebrates the liberation of the proto-nation of Israel from the bondage of Egypt. Shavuot celebrates the Jewish people’s encounter with God fifty days later at Mount Sinai, where through the process of God’s revelation to us, we received His Torah, His commandments, and took on the covenant that is what truly makes the people of Israel into a Nation.

Shavuot is the only holiday that we have a biblical injunction to count towards. In this week’s Torah reading God commands:

“And you shall count for yourselves, from the day after the holiday (Pesach)… seven complete weeks, until the day after the seventh week, you shall count fifty days…”

The Bechor Shor on Leviticus 23:16 gives an analogy to a man who is in prison and a servant of the king comes to inform the prisoner that on such-and-such day the king will release him from prison, and that fifty days later, he will give him his daughter, the princess, in marriage. The prisoner’s initial thoughts are merely “I just hope he gets me out of here.” However, once he’s released and sees that the servant’s words came true, now he gets excited about the prospect of marrying the princess, and with great anticipation starts counting fifty days until the promised day.

So too, once the people of Israel witnessed Moses’ promise of redemption fulfilled, once they experienced the exodus from Egypt, they looked forward to what the Sages have termed the marriage ceremony between God and Israel, fifty days later.

God Himself commands that the counting be done every year in order to constantly endear the Torah to the Jewish nation, for the Torah is an indescribably precious gift God gave to Israel, a possession with which God, in a way beyond our comprehension, created the very universe.

May we appreciate anew the giving of the Torah and celebrate the anniversary of that matrimony with great anticipation.

Shabbat Shalom,

Ben-Tzion

Dedication

On the birth of Eitan Tzvi Lustig. Mazal Tov to the entire family!

5781, Acharei Mot, Bechor Shor, Kedoshim, Leviticus, Parsha

Love wins over Hate (Acharei Mot – Kedoshim)

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Love wins over Hate (Acharei Mot – Kedoshim)

Hatred paralyzes life; love releases it. Hatred confuses life; love harmonizes it. Hatred darkens life; love illuminates it. -Martin Luther King, Jr.

The Torah attempts to legislate a good, just, socially responsible society. It introduces multiple laws, a significant percentage of which remain the foundation of Western civilization: The more obvious ones like don’t murder and don’t steal; setting up courts; convictions based on corroborated and verified testimony; financial laws legislating honest business practices and safeguarding of the consumer, and much more.

However, the Torah’s concern for how we relate to our fellow man seems to take this social responsibility to extremes, to even regulate how we feel about our fellow man, even people who we may have good reason to dislike.

In this week’s reading, the Torah commands us not to gossip, not to hate our brothers in our heart, not to take vengeance, or not even to bear a grudge.

Elsewhere, the Torah strengthens the command of not hating nor bearing a grudge, by giving a specific example. If you see a person that you hate struggling with his laden donkey, you must help him.

The Bechor Shor on Leviticus 19:18 touches on the danger of pent-up hatred. If there’s an issue, if your friend did something untoward, it should be pointed out (if possible and if it will be productive). Holding a grudge is unhealthy and eventually leads to even more destructive vengeance of one type or another.

The Bechor Shor explains that God is telling us that “your love of Me (God) can outweigh your hatred of your friend.” If your friend asks you to lend him something, when he didn’t help you in your time of need, even though he was ostensibly able to, nonetheless, you are commanded to help him. Don’t take even petty vengeance or have a grudge that grows and festers into cancerous vindictiveness that contaminates human relations.

Rather, through one’s love of God, one can overcome and even forget one’s hatred. Eventually, forced graciousness will lead to genuine rapprochement, renewed peace, and stronger friendship.

May we find ways to make peace with friends we may have offended, and vice-versa.

Shabbat Shalom,

Ben-Tzion

Dedications

On the birth of our great-nephew, Yehoshua Yechiel Spitz. Mazal Tov!

On our son Netanel’s enlistment in the Israel Defense Forces.