PARSHAS TZAV | 15 ADAR 2 5768 | 22 MARCH 2008                         ARCHIVES

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Parsha Perspectives
by Ozer Alport

(ויעש אהרן ובניו את כל הדברים אשר צוה ד' ביד משה (8:36

“Aaron and his sons carried out all the matters that Hashem commanded through Moses.”

After discussing more of the laws governing the various offerings, Parshas Tzav turns its attention to the inauguration of the Kohanim (Priests). It relates at length the procedure by which Aaron and his sons were consecrated to serve as Priests. After relating all of the details of the process, the Parsha summarizes and concludes by recording that Aaron and his sons did everything that Moses had commanded them to do in the name of Hashem.

In his commentary on this verse, Rashi explains that the Torah specifically records that Aaron and his sons did everything which Hashem commanded in order to praise them, in that they followed Hashem’s instructions without the slightest deviation. This is difficult to understand. Why does the Torah find it noteworthy that the righteous Aaron and his sons obeyed Hashem’s explicit commands, something that we would have naturally assumed and taken for granted?

In his work Darkei Mussar, Rabbi Yaakov Neiman notes that the prophet Jeremiah relates (15:17), “I didn’t sit together with a group of jokesters.” This is also perplexing; would we have expected a prophet to waste his valuable time with such unproductive members of society that it was worth mentioning otherwise? Wouldn’t it strike us as odd to hear somebody mention in a eulogy of Rabbi Yisrael Meir Kagan ( also known as the Chofetz Chaim) or Rabbi Moshe Feinstein that he didn’t spend his days at the circus or the bar?

Rabbi Moshe Rosenstein, who was the Mashgiach (spiritual supervisor) of the Lomza yeshiva in Europe, answers that human nature is innately interested in frivolous matters. It is indeed praiseworthy and worth noting that these individuals refused to remain with their inborn tendencies. Instead, they worked on themselves until they reached a level at which they had completely uprooted their natural inclinations, and doing Hashem’s will became second nature.

Similarly, Aaron was born as a “regular” person; only through many years of hard work did he become the great Aaron that we are familiar with. Instead of remaining typical, he became a person for whom there was no possibility of intentionally deviating from Hashem’s commandments. Although at the time of the building of the Mishkan Aaron was already on a level where strict adherence to the precise details of the commandment was now his norm, the Torah still praises him for his lifetime of work that brought him to that high level.

Rabbi Yosef Dov Soloveitchik, known as the Beis HaLevi (1820-1892) was renowned for his tremendous Yirat Shomayim (fear of Heaven). A Rabbi in Europe once remarked in jest that if he was on the Heavenly Court at the time of Rabbi Soloveitchik’s death, he would refuse to reward him for any sin that he didn’t commit.

Rabbi Soloveitchik was on such a high spiritual level that he didn’t have the inclination to transgress. Because he had no internal struggle, he wasn’t deserving of any reward for his choices. The Rabbi added that he would, however, give Rabbi Soloveitchik unimaginable reward for using his free-will to develop himself to the point that he reached such a lofty level! While we may not be on the level of Aaron, Jeremiah, or Rabbi Soloveitchik, this lesson is still applicable.

We all have areas of life with which we struggle. Our natural instincts often guide us in the opposite direction of where we know we’d like to be going. We can take strength from seeing that true and lasting change is possible, and we should be encouraged by the knowledge that we will receive eternal reward for our efforts – even after they become second nature to us.

talking points - parshas Tzav
Rabbi Elazar Meisels

1. Travel Insurance

“A permanent fire shall remain atop the Altar; it shall not be extinguished.” 6:6

• It Shall Not Be Extinguished – “Even during their travels the fire must remain lit. How did they accomplish this? They would cover the flames with a large copper pot that contained the flames and protected the cloth that rested above it.” – Talmud Yerushalmi, Yoma 4:6

In the name of Rav Meir Rotenberg zt”l it is said that this is a lesson for all generations to fashion a “protective vessel” that will prevent the fire of Judaism from extinguishing during the course of their travels through the exile. The Jewish people took this lesson to heart and throughout the centuries constructed Jewish communities, yeshivas, and houses of worship that served as protective vessels and ensured the continued vitality of the flame of Torah.

2. Like New Again

“Speak to Aharon and his sons saying, ‘This is the law of the sin-offering. It shall be offered in the same place as the [Olah] elevation-offering – before Hashem – it [i.e. the sin-offering] is the holiest of holies.” 6:18

• In The Same Place As The Olah – A “Chattas” [sin-offering] was brought as part of the atonement process following a sin. An “Olah” [elevation-offering] was brought voluntarily by one who wished to raise his spiritual level.

One of the reasons a sin-offering is brought in the same place on the Altar as the Olah, although the Olah represents a desire to attain a higher level of spirituality, whereas the Chattas represents the sinners’ desire to rebuild his frayed relationship with the Almighty, is to demonstrate that once a person sincerely repents, he is on the same level as one who never sinned. The greatness of teshuvah [repentance] is that it offers the ability to completely purge the negative effects of sin, and completely restore one’s relationship with Hashem as before. This serves as a great source of comfort for all who’ve acted contrary to the will of the Almighty. The gates of righteousness are wide open once proper repentance is achieved.

3. It’s All My Fault

“Take Aharon, along with his sons, the garments, the anointing oil, the bull for the sin-offering, the two rams and a basket of matzos.”8:2

• Take Aharon – The word take indicates “convince him with words.” Moses was instructed to convince Aharon and his sons to assume the priesthood. – Rashi – The word take is often used to connote “convince with words” as in the case of Korach etc. - Medrash Rabbah, Bamidbar 18:2
• Take Aharon – Reassure him that his role in the sin of the Golden Calf did not create distance between he and G-d. – Maskil L’Dovid

The difference between great and ordinary people is not whether they sin or not, because all people stumble at some point in their lives. Rather, the key distinction between them lies in their divergent attitudes toward their failings. An ordinary person is likely to dismiss his failings with a wave of the hand, certain that they’re not worthy of too much attention. The failings of others, of course, do not pass as subtly for him, but his own are never worth getting excited over. A righteous person, on the other hand, refuses to allow the slightest personal misstep to pass unnoticed and unattended to. As soon as he realizes his error, he immediately sets to work repairing whatever damage he caused with his actions. It’s the faults of others to which he is blind, assuming that they were not intentional or indicative of anything too concerning.

That Moses had to convince Aharon that his role in the Golden Calf didn’t irreparably damage his status as a righteous person, is the clearest indication that this was something that worried Aharon greatly. In his eyes, his involvement diminished his status and rendered him unworthy of his role as High Priest. This is the very same Aharon who was so beloved by all the people because of his penchant to see only the best in each individual. This dichotomy is the essence of a “Gadol” [great man,] and precisely the reason that Aharon was so suited to be the Kohen Gadol.

Blessings Over the Torah

Dear Rabbi,
My study partner introduced me to the law stipulating that one must recite a blessing over the study of Torah prior to studying. I never realized that this was mandatory, and I’m now careful to say the blessing each week before we study, and I’m trying to incorporate it into my morning prayer routine as well. I’m confused, though because I always thought that this blessing was only recited when one was called up to the Torah. I don’t understand why we recite the blessings when called up to the Torah if it was already recited in the morning. Please clarify this for me.
Many Thanks ,
Sheldon D.

Dear Sheldon,
Thank you for your excellent question. Indeed, there is an obligation to recite the blessings over the study of Torah each morning and one may not study Torah until they have been recited. Once they have been recited in the morning, there is no need to recite them again on that day, as the intent of the one reciting them is to cover all of the Torah study that will occur throughout that entire day until retiring in the evening.

Since this is the case, you are correct to wonder why our custom is that one who is called up to the Torah recites the blessings again. Why is this not an example of a “needless blessing,” and considered an unjustifiable utterance of Hashem’s name?

There are a number of explanations for this and I’ll share some of them with you:

1. As stated above, the blessings recited over the Torah in the morning cover all the Torah that will be studied throughout the day, thus negating the necessity of repeating the blessings each time one begins to study anew. However, some authorities maintain that this is only true of that which one can plan for at the time the blessings are recited. Being called up to the Torah is not within his power, as he must be selected for that honor, and therefore his morning blessings could not possibly cover that study, as well. Consequently, he must recite the blessings a second time when being called up to the Torah. Others object to this line of reasoning, maintaining that since the possibility of being called up to the Torah is very real, it too, is included in the blessings recited in the morning and doesn’t require a fresh set of blessings.

2. Tur [Orach Chaim 140,] mentions in the name of his father, the Rosh, that they are recited not out of obligation, but out of respect for the congregation. This is another in a long line of customs performed out of respect for the congregation. Additional examples of this concept are the custom for the Chazzan [cantor] to don a Tallis and the obligation for the Megillah reader to do so while standing.

3. Yet others explain that the custom that all who are called to the Torah recite the blessings before and after, is based on something altogether different. The Talmud [Tractate Megillah 21a] writes, that originally, only the first and last person called to the Torah recited the first and last blessings, respectively.. A problem developed wherein people would arrive to shul late, and sometimes in the middle of the reading. They did not hear the first person recite the opening blessing, and they mistakenly assumed that since no blessing was recited, it was permitted to read from the Torah without reciting a blessing. To avoid this misunderstanding, our sages decreed that all who are called up to the Torah, recite a blessing before and after the reading.

I would also add that Birchas HaTorah/( the Blessings over the Torah) should be recited with great joy and excitement over the gift of Torah that we were chosen to receive from Hashem. Kitzur Shulchan Aruch [siman 27,] writes that even if one fears that he will not merit understanding the Torah as well as he would like, he should still rejoice in its study as he is assured of much greater comprehension in the World to Come.

Sincerely,
Rabbi Elazar Meisels

Upon recovering from a serious illness, many people arrange a festive meal (seudas hodaah) for their family and friends, to publicly thank Hashem for His kindness in healing them. On the occasion of one such seudah, Rav Shlomo Zalman Auerbach spoke, giving two reasons for this custom.

When a person falls ill, it is the decree of Hashem that he suffer from this illness at this particular time. Ideally, the primary treatment for any illness is to seek repentance for one's sins and beseech Hashem for mercy. While one is permitted to also seek medical help and treat the sickness in a natural way, one runs a spiritual risk in doing so. For if one is healed through these means, one may mistake his recovery for a natural event, one in which Hashem did not play any role. We therefore say in the prayer for healing in The Shemoneh Esrei (The Amidah Prayer) : רְפָאֵנוּ ... כִּי תְהִלָּתֵנוּ אָתָּה, Heal us ... for You are our praise. We attribute our healing to You alone.

To avoid falling into the trap of crediting only the doctor or the medication for one's recovery, one brings a todah-offering (Thanksgiving offering) to Hashem, or, in our times, says the gomel blessing (a special blessing of thanks). In addition to these forms of giving thanks, many people also make a festive meal to thank Hashem for the healing, and to point out to himself and to others the real cause of his recovery.

There is another important component in a person's obligation to thank Hashem for his recovery. Generally, sickness befalls a person to atone for his sins. One who repents and recovers by the hand of Hashem alone knows that he has had his sins atoned for and rectified. However, one who is healed by the hand of a doctor quite possibly did not achieve the atonement that was intended to come about from his illness. Hashem has cut short the afflictions that were necessary to expunge the person of his sins, and he is left with a debt, so to speak, to Hashem.

As a way of neutralizing his remaining debt, a person publicly thanks Hashem. With his appreciation, he is saying to Hashem, "I know that I did not really deserve to be healed due to my many sins." This admission serves to expiate his sins.

Rav Shlomo Zalman draws a parallel between this and the law in the Torah regarding monetary fines. One who has not admitted to his crime, but is found guilty by the court, is held accountable for the fine. However, one who admits his guilt to the court is free from paying the fine. Here too, the "fine" of one's remaining punishment can be "paid in full" with his admission of guilt and indebtedness to Hashem.

Hey, I never knew that!
By Ozer Alport

Amazing Insights About the Weekly Parsha   

Q: Rabbi Yeshaya Horowitz, known as the Shelah HaKadosh, writes in the name of Rabbi Moshe Kordovero that a person who is being troubled by disturbing thoughts should repeat verse 6:6 from this week’s Parsha, which states that a permanent flame shall remain burning on the Altar and may not be extinguished. This will help him remove the troubling thoughts from his mind. Although there are clearly mystical concepts involved in this technique, how can we understand its basic idea on a rational level?

A:Nachmanides writes that the entire Torah consists of various Divine names, and every verse contains names relevant to the concept discussed therein. For example, one of Hashem’s names which is associated with the resurrection of the dead is contained in the episode in which the prophet Ezekiel revives dry bones (Ezekiel 37:1-14). Similarly, the Chofetz Chaim (Rabbi Yisrael Meir Kagan) writes that the recitation of the verse (Psalms 51:12) “Create in me, Hashem, a pure heart, and renew within me a proper spirit” can be helpful in restoring purity of mind and heart.

Rabbeinu Bechaye writes that the Burnt-Offering is burnt throughout the night because it comes to atone for inappropriate thoughts, which are most prevalent during the night. In light of this, Rabbi Shimshon Pinkus explains that it isn’t surprising that a verse discussing a sacrifice which effects atonement for thoughts also contains within it a special ability to ward them off.

Q: This week we celebrate the holiday of Purim. As there are no coincidences in the Jewish calendar, what is the significance of the fact that this holiday specifically falls out in the month of Adar, the last month in the Jewish calendar?

A:Rabbi Gedalyah Schorr notes that as the Jewish months are counted from Nissan, Adar is the final month of the year. On a spiritual level, Nissan represents renewal. It is the beginning of a new year and the first month of the spring when the earth begins to awaken from its winter slumber. It is full of potential and energy, and for that reason was chosen as the month for the redemption from Egypt.

The further a month is from the source of light and energy, the darker and more hidden it will seem. For this reason, Haman was ecstatic at the choice of Adar, the last and darkest month of the year (and not surprisingly the month in which Moses was taken from us), as the most auspicious time for the annihilation of the Jews.

Within the apparent concealment however, a pool of light is hidden away. In fact, this source must be even stronger than at other times in order to allow it the ability to penetrate the darkness and not be completely swallowed up. In the midst of the tremendous darkness, the month of Adar contains within it a tremendous source of radiance. When the Jewish people were inspired to properly repent, they were able to access and reveal this brilliant light, reversing all of the negative energy into forces for good. This potential energy is present every Adar, available and waiting for us to tap into it in order to reveal the ultimate light.

SHIDDUCHIM for RUSSIAN BAALEY TESHUVAH Worldwide in Russian

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