Category Archives: Tzav

5783, AI art, Bat Ayin, Leviticus, Parsha, Tzav

The Two Portals (Tzav)

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The Two Portals (Tzav)

I’m trying to free your mind, Neo. But I can only show you the door. You’re the one that has to walk through it. -Morpheus

Two Portals (AI-generated parsha illustration by BSpitz)

The Torah portion of Tzav has God telling Moses to command his brother Aaron, the High Priest, as to the service of the Tabernacle sacrifices. The Bat Ayin on Leviticus 6:2 wonders why the stronger term “Tzav” (command) is used, as opposed to “Daber” (speak).

The Bat Ayin explains that it has to do with the very creation of existence. God created the universe with an underlying attribute of justice. The firm foundation of justice is reflected in the stronger language of “command.” However, God saw that the world could not continue to run exclusively with strict justice, so He also introduced the attribute of mercy and kindness. Justice is reflected in the awe or fear one should have of God, while kindness is reflected in the love we should have for God.

By way of explanation, the Bat Ayin references a Talmudic dictum that states: “A person should always enter two doorways into the synagogue” (Tractate Berachot 8a). The Talmud itself finds the statement to be unclear. What does it mean to “enter two doorways”? How does one enter two doorways? What if the synagogue has only one doorway? The Talmud explains the line to mean that a person should enter at least the length of two doorways into the synagogue. One should not hang around by the entrance as if either isn’t sure they want to stay or is ready for a quick departure.

The Bat Ayin, however, focuses on the original language of the dictum, that there are indeed two separate portals that a person should go through to approach God. The correct entry to God is through two different doors. There is the door of awe and there is the door of love. That is what it means that one should always enter into the synagogue through two doorways. We need to feel proper awe, respect and trepidation when approaching God. At the same time, we need to seek closeness, tenderness, and love, when coming close to the Almighty.

By entering these two portals simultaneously, we increase the chances of that divine connection occurring.

May we increase both our awe and love of God.

Shabbat Shalom,

Ben-Tzion

Dedication

To The Dragon Haggadah. A new, experimental Haggadah designed for Dungeons and Dragons (D&D) players and their families. It weaves some light roleplaying, riddles, puzzles and D&D action into the text and rites of the Seder night. First draft and free for download. Please share with people who would be interested.

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.

5781, Bechor Shor, Leviticus, Parsha, Tzav

We don’t wait on soup (Tzav)

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We don’t wait on soup (Tzav)

Manners are a sensitive awareness of the feelings of others. If you have that awareness, you have good manners, no matter what fork you use. -Emily Post

Once upon a time there was a concept called “etiquette” which one was expected to demonstrate, beyond the politeness of “please” and “thank you,” particularly in dining situations. One learned how to sit and how not to sit, how to handle cutlery, how to eat, how to drink, how to excuse oneself, and much more.

One of those rules of etiquette was the idea of waiting to eat, even if the food was on the plate in front of you, until the host started eating. An exception to that, however, was if the food being served was soup. By the time everyone would have been served their soup, the first person’s soup would be at best lukewarm or cold. Therefore, etiquette dictates that you may have your soup as soon as it is served.

The Bechor Shor on the Torah reading of Tzav comes to a similar conclusion regarding the etiquette of the Kohens who partook of the sacrificial meals at the Temple.

The descendants of Aaron, the High Priest, were tasked with the eternal responsibility of serving as priests (Kohens) in the Tabernacle, and thereafter in the Temple. Part of that service included the sharing of sacrificial meals. During Temple times the Kohens served in rotations that were apportioned to a roster of Kohanic families. Each Kohanic family would serve together in the Temple, performing the various ritual duties required in the Temple.

The Bechor Shor on Exodus 7:10 explains the different etiquette that accompanied different types of sacrificial meals or foods. In particular, he focuses on two types of grain “Mincha” offerings. One was a simple, uncooked, grain and oil mixture. For this offering, the Kohens needed to wait for the entire family to come together and eat it at the same time. However, the baked offerings were eaten primarily by the Kohens who were responsible and present for the preparation and baking of that particular offering, without having to wait for the entire family to assemble. They were allowed to eat it while it was still hot and not miss out on the pleasure of the hot food by waiting for everyone else to show up.

May we always be considerate of others, and may we not demand consideration from others when it needlessly harms or detracts from their experiences.

Shabbat Shalom and Chag Kasher Ve’sameach,

Ben-Tzion

Dedication

To the Suez Canal.

5780, Leviticus, Meshech Chochma, Parsha, Tzav

The Proof is in Eating the Pudding (Tzav)

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The Proof is in Eating the Pudding (Tzav)

Facts are God’s arguments; we should be careful never to misunderstand or pervert them. -Tryon Edwards

There is a significant portion of Torah commandments whose rationale is beyond our comprehension. One of the more famous ones is how water mixed with ashes of the Red Heifer, when sprinkled on a ritually impure person, purifies him, but in turn, makes the purifier impure. There are many more such cases. In our modern, science-worshipping age, there are even more Torah commandments that seem to be at odds with our sensibilities and understanding of the world. And when modern culture proclaims that we each have our own truth, that we can each determine for ourselves what is ethical, that there is no absolute truth, that there is no divinely mandated ethic, then it’s a wonder that anybody pays any attention to what the Torah might have to say.

One such area that modern sensibilities have difficulty with is the whole concept of animal sacrifices. Sacrifices are a major component of the entire Book of Leviticus and were the main activity both of the Tabernacle in the desert and of the Temple in Jerusalem.

However, the Meshech Chochma on Leviticus 6:9 says that it’s not only modern man who has a problem with God’s instructions to bring animal sacrifices – it also troubled ancient atheists. The ancient atheist (and modern man) will ask if Ruben sinned, why should an innocent animal pay for that sin with its life? How does sacrificing an animal exonerate or redeem a person? How can the thoughts of a second person, the Kohen who enables the sacrifice, achieve that pardon for the sinner? An atheist, not believing in any of this, rejects the entire premise.

What the atheist and modern man don’t realize is that the whole premise of sacrifices is indeed a foundational principle of the Torah, though we may not understand the underlying cause and effect. Somehow, there is a spiritual reality where, when the Tabernacle and Temple were in existence, the offering of a sacrifice did have an effect (though at some point in our history we abused this mechanism, as the later prophets exhorted that God was sick of our meaningless sacrifices and did see them as cruel murder of innocent animals).

As a result, atheists, in Temple times, were limited to only bringing sacrifices made of grains, so there would be no dissonance between their beliefs and their limited sacrificial service. However, the Kohen who served as the practical and spiritual intermediary to make sure the animal was sacrificed as per the proper ritual, he needed to eat from the meat of the animal he just offered. He was expected to have full concentration and pure purpose in affecting the spiritual rectification that his actions evoked. Once the Kohen ate from the animal he had sacrificed, then the penitent person would have proof that the Kohen was comfortable with the sacrificial actions, had done it properly and believed in the process, and the penitent himself could now partake of the meat of the sacrifice.

May we let go of the blindness of believing only what we can see or understand.

Shabbat Shalom,

Ben-Tzion

Dedication

To the memory of my aunt, Sima Frishman z”l, who passed away this week. May the family be comforted among the mourners of Zion and Jerusalem.

5779, Berdichever, Leviticus, Parsha, The Times of Israel, Tzav

Two-way Divine Light (Tzav)

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Two-way Divine Light (Tzav)

Beautiful light is born of darkness, so the faith that springs from conflict is often the strongest and the best. -R. Turnbull

The Torah reading of Tzav continues the overarching theme of the Book of Leviticus of the laws of sacrifices. The Berdichever focuses on two sacrifices in particular: the Chatat, which is the sin-offering, and the Olah, the elevation-offering.

The Chatat, the sin-offering, as the name implies, was a sacrifice which we offered as part of a corrective process if someone committed an inadvertent sin through carelessness. During the days of the Tabernacle and subsequently in the Temple, part of the repentance process for such negligence included bringing an animal sacrifice. (There’s no sacrifice for intentional sins and none needed for mistaken sins). Besides the not-insignificant expense, the sinner had to feel that the animal was dying instead of him. In a sense the sinner should be willing to sacrifice himself, but God has allowed this substitution. If a person takes this transference to heart, if he internalizes the seriousness of his failing and uses this event as a springboard to repent, then his sacrifice is accepted. If his repentance is superficial and he’s just going through the motions, then his guilt is further deepened by the useless murder of an innocent animal.

The Olah, the elevation-offering, as opposed to most of the other sacrifices, was a voluntary offering completely consumed by the fire of the altar. That offering was brought for a wide spectrum of needs and spiritual desires, which all have the common denominator of a person wanting to elevate their spiritual level and through this sacrifice rise further up, reaching higher, in a way which is foreign to our understanding, to attempt to get closer to God.

In the Torah portion of Tzav, the Chatat, the sin-offering, is mentioned before the Olah, the elevation-offering. The Berdichever explains that each offering represents a different and converse aspect of God’s divine light. The Chatat is a direct light from the upper world to our lower one. The sacrifice for a sin, the deep act of accompanying repentance somehow draws to our world a direct divine illumination from the upper world.

On the other hand, the Olah is a reflected, returning ray of divine light which emanates from our lower world and returns to the upper world. For that reason, the Olah is completely consumed. Nothing physical of the Olah remains on this earth. It is all raised by the flames of the altar to the upper world.

While the sacrificing of animals is indeed foreign to us, the concept of divine illumination, spirituality, the possibility of God somehow touching our souls and us being able to reach for God should encourage and enlighten our spirits.

Shabbat Shalom,

Ben-Tzion

Dedication

To the memory of Staff Sgt. Gal Keidan and Rabbi Achiad Ettinger who were murdered this week by an Arab terrorist in Ariel. May God avenge their blood.

5778, Leviticus, Parsha, Rabbeinu Bechaye, The Times of Israel, Tzav

Useful, Thoughtful, Meaningful Prayers (Tzav)

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Useful, Thoughtful, Meaningful Prayers (Tzav)

 Prayer is not an old woman’s idle amusement. Properly understood and applied, it is the most potent instrument of action. -Mahatma Gandhi

There is a not-uncommon phenomenon in Hebrew prayer, of people not understanding what they are saying. This goes so far as to the trend of some people, trying to be particularly devout, of reciting Psalms throughout the day, though they may not understand the words. Some go so far as to recite the entire Book of Psalms in one sitting or even multiple times a day, leaving time for little else in their days.

The source for the power of prayer in general and Psalms in particular is an ancient tradition. The Talmud affirms that “whoever says the Praise of David (referring to Psalm 145) every day is guaranteed the World to Come.”

However, Rabbeinu Bechaye on Leviticus 7:37 (Tzav) adds a caveat to the above. The prayers are mainly effective when we understand what we’re saying. While there is some value to saying it even if we don’t fully understand, the power of the prayers is when we are able to internalize the concepts we’re saying, when we are able to delve into the meaning within our communications with God.

There is a related principle from this week’s Torah reading regarding the sacrifices. The Sages explain that even just reading about the sacrifices, especially in our day and age, while the Temple is yet to be rebuilt, is akin to actually bringing the real flesh-and-blood sacrifices. Rabbeinu Bechaye explains that here too, it’s not just reading the words, but really contemplating the significance of the words, the profound messages and the divine imperative which underlines the holy texts.

A related challenge is that for those who pray on a daily basis, and recite the same text all the time, the act of praying can become monotonous. It can become a burden. People may speed through the text just to get it over with. Their mouths may be saying the words, but their hearts and minds are most likely elsewhere. The truth however, and a response to the challenge, is that the words of the prayer are rich and complex. They are filled with nuance and significance which can take a lifetime to discover. They can lead to greater insights as to our history and our tradition. That is part of Rabbeinu Bechaye’s suggestion. He guides us to delve into the interpretations of prayer. There are mystical hints. One can find the keyhole to wonders. It should lead to a growing faith in God and indeed the World to Come.

May we rediscover the meaning, usefulness, sublimity and power of prayer.

Shabbat Shalom & Chag Kasher Ve’Sameach,

Ben-Tzion

Dedication

To the members of The Westside Shul in LA for a warm welcome and a meaningful prayer service.

5777, Hirsch, Leviticus, Parsha, The Times of Israel, Tzav

Man with God

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Man with God 

Nothing hath separated us from God but our own will, or rather our own will is our separation from God. -William Law 

Rabbi Hirsch on Leviticus 6:2 contrasts the heathen view of Night and Day to the Jewish view, and what that means regarding our relationship to God:

“Night, the time when things are “commingled,” when man, too, reverts to the bondage of physical forces, brings the heathen mind closer to its gods. At night the heathen believes he feel the power of the gods that hold him in bondage along with all other creatures. Conversely, he perceives the day, the time of “standing erect,” when man becomes aware of himself and resumes the struggle to subdue the physical world, as the time when man must take up anew the struggle against the gods.”

“By virtue of the Word of God, the position of Judaism is the direct antithesis to these notions. The Jew need not wait until night in order to feel the power of his God. He stands near to his God particularly when his mind is clear and when he is in the midst of his endeavors to subdue the world. He regards the lucidity of his clear mind, the energy of his free will and the results of his creative endeavors, indeed, all of his free personality that achieves its highest potential during his daily activities, as a gift from his Creator, the One sole God. By breathing into him a tiny spark from the infinite fullness of His own spirit that fills the world with His thoughts, from His own holy, unfettered will, from His own creative power that freely dominates the world which He Himself freely created, God has raised man high to Himself beyond the bonds of the physical world. God has thereby elevated man, made in God’s image, to become a free personality, ruling freely over the world in service of God and God’s purposes. Precisely by implementing this power in his daily personal life does man fulfill the will of his God; only in this manner, uplifted and encouraged by God Himself, can man render his service to God in this world.”

“The heathen mentality sees daytime as the period when mortals must do battle against the might of the gods. To the Jews day is the time for action, for achievements in the service of God and for his approval. Hence in the Sanctuary of Judaism it is not night that drags day with it into the grave of mortality, but day that raises night with it into the eternity of a life of nearness to God. Physical nature is not the intermediary between the Jew and his God; man’s personality stands high above physical nature and in direct proximity to God. For this reason it was in the wilderness, where man has nothing and no one but himself, that God came near to Israel. It was there that God established with Israel the covenant of His Law. It was there, in the wilderness, where man has nothing to offer to his God except himself, nothing but that which he bears within his own personality, that God first commanded Israel to make the offerings of its own devotion to Him.”

“An unfettered personality that subordinates its thoughts, its aspirations and its achievements to God of its own free will: such is the personality to which God’s command was addressed and which is a prerequisite for the offerings made to Him.”

May we see both Night and Day for what they truly are and endeavor to connect with God rather than foolishly strive against Him.

Shabbat Shalom and Pesach Kasher Ve’sameach,

Ben-Tzion

Dedication

To the men, women and children working day and night preparing for Pesach.

5776, Leviticus, Parsha, Sfat Emet, The Times of Israel, Tzav

Inextinguishable Flame

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 Great waters cannot quench the flame of love; neither can the floods drown it. – King Solomon, Song of Songs 8:7 

fire

On the altar of the sacrifices of the Tabernacle, there was a flame that was never extinguished. We continue that tradition with what is called the “Ner Tamid”, the eternal candle (or light bulb) that is always lit in the synagogue.

The Sfat Emet in 5640 (1880) explains that the altar is similar to the human heart and that each one of us must have an internal flame that is constantly burning. Burning with a passion and desire to do what’s right in this world, with a love of God. (The words “lev” (heart), “lahav” (flame) and “hitlahavut” (passion) all have the same Hebrew root.)

When a person accepts upon himself such a lifelong commitment to good, then something magical happens. A transformation occurs. That internal fire burns brightly and is never extinguished. And though challenges, distractions and obstacles stand in his way, they will burn in the flames of his passion. They will even feed the fire of his great desire. He will be an inextinguishable flame.

May we find our passion for good and see our flame burn forever.

Shabbat Shalom,

Ben-Tzion

Dedication

To Rita Vinocur. An inextinguishable flame of passion in keeping the memory of the Holocaust alive.

5775, Baal Haturim, Leviticus, Parsha, The Times of Israel, Tzav

Sinful Ignorance

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First posted on The Times of Israel at: http://blogs.timesofisrael.com/tzav-sinful-ignorance/

Baal Haturim Leviticus: Tzav

Sinful Ignorance

ignorance

 

Ignorance breeds monsters to fill up the vacancies of the soul that are unoccupied by the verities of knowledge.  -Horace Mann

“I don’t know” is an honest, often acceptable and at times even an admirable response. However, in Jewish law “I don’t know” can be criminal.

The overarching command of Jewish law is the self-referential study of the Torah; becoming acquainted with the laws, traditions and customs of what we call the Jewish faith. If you don’t know the law, you can’t know how to act, what to do, when to do it, when not to do it, and in a system that comprises 248 positive commands and 365 prohibitions, that’s a lot of laws we can make mistakes on. We should become familiar with at least the basic ones.

The Baal Haturim on Leviticus 6:1 explains that the Kohanim, the priests of the Temple, were diligent in the fulfillment of their roles and in studying for it. He elaborates further that when there is an error in ones learning and therefore in the performance of a command it is considered in a way a purposeful sin. The person was negligent in their study and that negligence leads directly to the unavoidable mistake.

“I don’t know” is no longer an excuse. “I didn’t study those laws” does not exempt one from divine judgement. In our day and age, there is absolutely no barrier of access to the entirety of Jewish law, instantaneously, in multiple languages, on multiple sites, apps, books and a plethora of approachable Rabbis worldwide.

We should be constantly educating ourselves.

Shabbat Shalom and Chag Kasher Ve’Sameach,

Ben-Tzion

Dedication

To the TLV Internationals community for hosting us this Shabbat. Looking forward to a memorable event.

 

5774, Leviticus, Netziv, Parsha, The Times of Israel, Tzav

Unholy Leftovers

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First posted on The Times of Israel at: http://blogs.timesofisrael.com/tzav-unholy-leftovers/

Netziv Leviticus: Tzav

Unholy Leftovers

“Gratitude unlocks the fullness of life. It turns what we have into enough, and more. It turns denial into acceptance, chaos to order, confusion to clarity. It can turn a meal into a feast, a house into a home, a stranger into a friend. Gratitude makes sense of our past, brings peace for today, and creates a vision for tomorrow”. -Melody Beattie

Disclaimer: I truly enjoy leftovers and look forward to eating as much as I can get of my wife’s cooking. The above title is not meant in any way as a negative reflection of her culinary abilities, as our many guests can attest to.

However, in the list of animal sacrifices that were offered at the Sanctuary/Temple there are curious guidelines as to the time span within which the meat can be eaten. For the sacrifice of thanksgiving (Toda) there is an interesting combination of a relatively short period to eat and a lot of bread that is meant to accompany the sacrifice.

The Toda sacrifice is brought when a person wishes to give thanks to God for a particularly significant event, salvation, or overt manifestation of God in ones life.

The Netziv on Leviticus 7:13 explains that the constrained time to eat plentiful food for the thanksgiving offering is deliberate. Its purpose is to force the person to publicize the sacrifice he’s offering and the cause, and to invite as many people as possible to partake in the feast of thanks thereby spreading the word far and wide as to God’s direct involvement in our lives. Hence, by prohibiting leftovers, one is obliged to invite more people than he might have otherwise.

May we always have reasons to celebrate together and thank God for the goodness and the miraculous in our lives.

Shabbat Shalom and Happy Purim,

Ben-Tzion

Dedication

To all those who know how to have fun without getting drunk.