Metzorah

Rashi tells us that when the Jews had Tzora'at on the walls of their home they had to tear down the walls. Inside the walls were hidden treasures, gold. What's the meaning of this?

Perhaps the idea is that to get to the gold in life you have to break through walls, messy walls.

Tazria - Counting Either Way

The first Rashi of Tazria cites a Chazal which addresses the connection between the end of Shmini and the start of Tazria. The idea is that just like in creation animals preceded people, so too in regard to their laws of purity and impurity animals come first, followed by people.

Rav Shlomo Yosef Zevin in LaTorah VeLaMoadim pauses at this Rashi and points out 2 similar Rashis. 1) When Yaakov meets Eisav and organizes his family. 2) In reference to Bnot Tzolfchod. He also points out that Shabbos follows the rest of the week as well as other examples of saving the best for last - the concept of "Acharon, acharon, chaviv."

He then points out that the opposite concept is not a foreign one - that best comes first. The first as chosen or special is a well known idea (that's caused pain for many youngest siblings) and exists in traditional Judaism prominently in the concept of Bechor/Bikurim.

Rav Zevin refers to the following medrash on Breishit: When we live up to our potential man is told by G-d that all that was created is for us and that's why we were created last. But when we stray G-d reminds us -"Even the gnat was created before you".

This idea helps put Rashi into context. It's true that last is best. But only if last is elevating what came before it, transcending it. But when last misses it's spiritual calling, then it's first come first served ,whoever was physically created first is more esteemed, and last is last man on the totem pole.

May we be blessed to transcend animals and our animal dimensions and be worthy of being considered the best of G-d's creation.

Rabbi Neil Fleischmann

Tazria - Milah 8

Parshat Tazria begins with details regarding a woman giving birth and leads into the mitzvah of milah-circumcision on the eighth day.

The medrash says that the reason why milah is on the eighth day is to allow the baby to become strong (kedai sheyechazku kochotav). Common wisdom has it that milah is on the eighth day so that at least one Shabbat will have passed in every situation of milah. The Tosefet Bracha ties these 2 explanations together.

In Parshat Breishit the medrash presents the image of a tired, weak world following the creation of all things. Only after the seven days of creation were complete, when Shabbat came, were all creations strengthened.

Thus, the two ideas are one – after eight days the baby will have added strength because he has experienced Shabbat. Such is the nature of Shabbat since the beginning of time - it strengthens all of creation.

May we all be blessed with the invigoration and rejuvenation we so desperately long for this coming Shabbos!

Rabbi Neil Fleischmann

Shmini - Don't Fear The Shor

Toward the start of Parshat Shmini (9:7) we're told that Moshe instructed Aharon to approach the mizbeach. As Aharon is about to offer sacrifices, these words of Moshe seem unneeded, he was obviously going to the mizbeach.

Chazal provide the following broader context: It is time for the inauguration of the mizbeach. Moshe tells Aharon what to do, and then Aharon doesn't move, therefore Moshe says "go close to the altar." Torat Kohanim explains further, telling us what held Aharon back. Aharon saw the image of an ox in place of the mizbeach. He remembered his mistake, his skeleton in his closet, and therefore he feared approaching the mizbeach. Moshe understood Aharon's ambivelance and said, "Don’t fear the Shor, approach the mizbeach."

Yalkut Yosef cites Vayikra Raba which states that Aharon wanted to bear the burden of the cheit ha'eigel rather than the Jewish People having to sin and bear it. Hashem's response was, "You will be Kohein Gadol, because of your love and selflessness in putting the people first." Similarly, Moshe told Aharon here, "The eigel represents specifically (davka) why you were chosen, because you put the people first. That’s why you should approach the mizbeach."

These ideas, and how they were presented by Rabbi Yissocher Frand, sparked an association for me regarding Moshe Rabeinu. The Kli Yakar suggests that Moshe broke the luchot due to his great love for the Jewish People. He did what he did not out of anger but the opposite.He wanted to be "in trouble" together with Am Yisrael, rather than being a "goody goody" set apart from them. I heard this Kli Yakar presented by Rav Aharon Lichtenstein and his powerful follow up comment was: "Imagine the Ahavat Yisrael that the Kli Yakar must have had, to think of this p'shat."

It's clear that Moshe and Aharon had a great deal of love for the Jewish People. They put others first, rather than covering for themselves. May we be blessed to follow in the examples of sacrifice and love set by our greatest leaders.

Moshe Cohen - A Shmini Thought

What was Moshe's title? The Midrash Rabbah on Shemini wonders if Moshe, besides being "Rabeinu" may have also been a Kohein Gadol. Rav Berachia said, "Throughout the forty years spent by Israel in the wilderness Moshe did not refrain from ministering as a Kohein Gadol. This is the meaning of what's written, 'Moshe and Aharon among his priests' (Tehillim 99:6)."

Rav Berachia further deduces this in the name of Rabi Shimon from the pasuk in Divrei HaYamim I, Chapter 13 where it states that Aharon and his sons were separated to be holy to offer and minister before G-d and to bless in His name forever. Regarding Moshe it states, "But as for Moshe the man of G-d, his sons are named among the tribe of Levi." This is understood contextually to mean that while his sons would only be Levi'im, Moshe himself was a Kohein Gadol, like Aharon.

Rav Elazar Ben Yossi says unequivocally that Moshe served in a white robe (ie. as Kohein Gadol) for the seven days of Miluim (dedication of the Temple). However, Rav Tanchum taught in the name of Rav Yudan that Moshe and Aharon both served during those seven days but only when Aharon served did the Shechina rest with the Temple.

Rav Shmuel Bar Nachman goes back to Shemot to tell an amazing tale. "All the seven days of the burning bush, the Holy one Blessed Be He was trying to persuade Moshe to go on His mission to Egypt. This is as it's written (Shemot 4:10) "Also from yesterday, also from the day before, also since You have spoken to Your servant , which makes six days.(yesterday and the day before yesterday implies 3 days, and the appearance of the word GAM/also 3 times brings the total to 6). On the seventh day Moshe said to Hashem: "…send by the hand of whom You will send." "Hashem at this point asserts that one day Moshe must repay for these days.

When did he pay it back? Rav Berachia answered in the name of R. Levi and in the name of R. Chelbo. R. Levi said that for the first seven days of Adar Moshe prayed to enter Eretz Yisrael and on the seventh G-d said, 'You will not cross over this Yarden.' R. Chelbo said: All seven days of consecration Moshe ministered in the office of Kohen Gadol, and he imagined it was his. On the seventh day He said to him: ' It doesn't belong to you, but to your brother Aharon.' This is as it's written: 'And it was on the eighth day that Moshe called Aharon and his sons and the Zekainim of Israel, and He said to Aharon…'"

My original thought in initiating this weekly parsha post was to combine my diary keeping inclination with my desire to be in touch with others, in addition to sharing thoughts about the parshiot, which I love doing. Sometimes, I fear that the personal growth - diary aspect has falls away. I wrote this piece on the parsha, basically transcribing a Midrash which I liked. But now my real work starts. What’s the meaning of this Midrash? Why did it grab me? What can be learned from this idea of Moshe being a Kohein Gadol.

You often know people for certain things while overlooking some of their other aspects. Perhaps this Midrash serves to remind us to look beyond a person's most known talent. A young Jeff Korbman told me that he hated being pigeon holed as "the funny guy." Sure, they may be funny or stand out in some other specific way, but what is there about the people we know, that we may not know, that they deserve recognition for - besides the number one answer? There's a lot to be gained by finding out who the person behind the title is.

Several examples of the phenomenon of people being known for just one thing come to mind. Al Gore, Bill Buckner, and the guy they used to show on Wide World of Sports when they said the agony of defeat" are all examples of people that will be remembered as one thing (falling short big time) despite their long lists of outstanding accomplishments over many years. On a plane more similar to this midrash, perhaps all of us have had the experience of knowing someone for a long time in one context only to discover another piece of who they are. This is particularly true of our parents, who we tend to see exclusively as our parents.

A father of a friend of mine is a gym teacher. My old friend was shocked one day when he saw what his father was like while he worked - the way he blew a whistle and a gym packed with kids froze in place. Similarly, someone I know was always somewhat embarrassed of his father the community rabbi, until one day he learned that his father was "the go to man" who quietly helped everyone with their problems. This idea is well illustrated in the movie Mother in which a son finally discovers his mother as a writer, a talent he never knew she possessed.

I find the medrash of great interest in a practical way. This Shabbos at Kiddush you can now impress your acquaintances with talk about Moshe being a Kohein Gadol. I also think there's a lesson here. No-one is just one thing. What would the world be like if we saw each other broadly and didn't suss someone up at hello? Learning about the histories and facets of those around us can be a small step for personal perspective and a giant step toward the redemption of mankind.

Tzav

We're told that the asham - guilt offering, and the chataat - sin offering, are offered in the same area as the olah - heavenly ascendant offering. Why is this the way that the place is described? G-d has neither cowardly nor deceptive motives and is much more than capable of saying things straight. So why doesn't the line in the Torah simply read - "Slaughter the chatat and the asham, on the northern corner of the mizbeach," rather than describing their locations in relation to the olah?

The Kli Yakar explains that the reason why these korbanot are all offered in the same spot is to avoid embarrassment. Someone who brought a korban for a mistake he made (asham, chatat) would probably be experiencing discomfort, even turmoil. The last thing a person needs at this difficult time is to have others seeing him in the sin section and gossiping about him ("look who's bringing a chatat…you'll never believe… I thought he was frum…")

By putting the olah - which is an optional offering that isn't necessarily brought due to sin - and the chatat, and asham together in the same space, the Torah is decreasing the obviousness of why someone is there, thus allowing an individual to remain clean in the eyes of his peers. The Torah phrases it the way it does to make it clear that these karbanot are placed where they are in order to be sensitive to the needs of the one who brings a korban and to protect him from the insensitivity of others. Phil Chernofsky points out in connection with this idea that one reason for why we daven Shmoneh Esrei quietly is so that no-one hears the confessions and private wounds of his friend.

How sensitive to people's feelings G-d is and wishes for us to be!

VaYikra

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Holy Salt

The medrash says that when G-d separated the waters above the sky and the oceanic waters the lower waters were upset. They were jealous of the heavenly waters. So G-d, hearing their gripe, gave them something special. This is why salt is put on sacrifices, which rise to heaven.

Why didn't G-d simply command water itself to be put on every sacrifice? Rav Yaakov Kaminetzky's insightful answer is this: Salt is what's left when water evaporates. Even the lower water is holy because it rises to heaven. G-d is pointing out though, that what remains of water- the salt - after some goes up, is also holy.

Salt is used on holy korbanot - sacrifices - special acts of drawing closer to G-d as a reminder that what might seem exclusively earthly has holiness in it and can be directed heavenward as well. The take home point here is that there are parts of our life that are clearly the "going up to heaven" pieces. But the parts that seem left behind are holy as well. It's up t us to treat what seem to be side points and subtexts, the residue of the holy, as holy too.

May we be so blessed.

You've Got A Friend In You - Pekudei

"All the work of the Mishkan was completed, and Bnei Yisroel did

according to all that Hashem had commanded Moshe, so they did"

Shmot - 39:32

The Ohr HaChayim HaKadosh explains that while different parts of the Mishkan's construction were carried out by specific individuals, the Torah is here making clear that the final product is credited to The Jewish People as a single entity.The Ohr HaChayim suggests that in this concept rests the true meaning of "VeAhavta LeReacha Kamocha".

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Given that no individual can perform every mitzvah, as some are mitzvot apply only to kohanim, some for men, some for women, etc, we reach completion only through others and we are instructed to love our fellows because they complete us.

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The Ohr HaChayim states in his commentary on this pasuk something that sounds new-agey - that, in fact, your friend is you, not a separate entity, but an actual part of you. It is via the recognition and acceptance of the reality of our connectedness to one another that we each can achieve the rectification of our 248 limbs and 365 sinews which is the purpose of the mitzvot, as the Ohr HaChayim sees it .

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The Chasam Sofer applies this idea of how we complete each other to the story of the man who asked Hillel to explain the whole Torah in one statement. Hillel chose "VeAhavta LeReacha Kamocha" as the essence of Torah because one can only fulfill the Torah in its entirety by being part of the communal entity to whom the Torah was given. You can only be a part of the whole thing if you embrace the individuals who are the other pieces of the collective.

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May we each be blessed by G-d to fulfill our pieces of the puzzle and to assist each other in reaching completion.

VaYakheil - All Called

Name your favorite parsha. I bet you didn’t say Vayakheil. I submit that Vayakheil falls under many people’s radar. It is viewed it as a recapping of what came before and little more. Speakers feels challenged on this Shabbos. Some will present talks this week in which they sneakily quote from previous sections.



One of my favorite topics, the tension between individual and group, is a prominent theme in Parshat Vayakheil. Let’s take a look.


Rav Elimelech Bar Shaul cites the Medrash that quotes two seemingly contradictory psukim. On the one hand we're told in reference to the stars - "HaMOTZTI B'MISPAR TZVAOM, L’KULAM BESHEIM YIKRA - He brings out their host by number. He calls them all by AME." (Yishayahu 40:26). On the other hand is the following pasuk -“LeKULAM SHEIMOT YIKRA - He calls them all by their NAMES." (Tehillim 147: 4). The Medrash explains that 2 scenarios are referred to here. One is that G-d calls all of the heavenly hosts as one cohesive unit. At other times He calls each individually by its own name.

The Medrash applies this duality to man, turning to Parshat Vayakhel for a proof text - "See Hashem has called Betzalel by name” (Shmot 35:30). It is a key concept in life that we are all chosen with specific potential to fulfill. There is also an aspect of our identity as part of a community. These two roles create constant tension because while one encourages us to develop our unique character, the other obliges us to subordinate ourselves to the needs of the community. We struggle regularly to discern when we are divinely called BSHEIM - individually, and when we are called BESHEIMOT- communally.

It is not by accident that this Medrash uses the metaphor of stars to represent the Jewish People. This is one of two images conjured by G-d in telling Avraham of his descendants. The other is the image of sand. It is relevant to the topic of individual versus communal potentials to ask why 2 similes were given to represent one idea.

The answer lies in the subtle difference between sand and stars. When you look stars you see a large uncountable number. But you can point to each one and identify it as a lone star. Grains of sand however, all blend into one entity. This represents the dual nature of every Jew as an individual and as part of a nation.

Another Medrash on our parsha states that Hashem pointed to Betzalel's name in a book which listed every person in the world who ever was or will be born. From within all those names Hashem chose that of Betzalel and told Moshe that he was the chosen one. Why? Rabbi Neal Turk suggests that the message was that just like Betzalel had his specific purpose for which he was chosen, so too every person that was or ever will be born has their unique calling as well.

Rav Moshe Feinstein notices the fact that Betzalel's talents were spotlighted within a context of service of G-d. Similarly we should all realize our calling and harness our abilities for the
service of G-d. This is perhaps the true meaning of the Gemora, which states that
2 comedians merited Olam HaBA (eternal reward) because of their craft. The reward
was not simply for making people laugh, but for their understanding what their unique
talents were and using them solely for the sake of heaven.

May we all be so blessed.

Shabbat Shalom

Rabbi Neil Fleischmann

Ki Tissa 'Tudes

Ki Tissa and Depression

According to Rabbi Abraham Twerski not only does depression exist in the Jewish community, but there is a higher rate of depression among Jews than among other people. The Torah writes that we are held accountable for not serving G-d in happiness, implying that it is our responsibility to address depression. The incident of the golden calf (cheit ha’eigel) in parshat Ki Tisa sheds light on the issue of depression.

There is a general principle that our negative force (the yetzer hara) propositions us in small increments. This is because if temptation courted us with too big a lure we would surely decline the offer. The yetzer hara’s goal is to bring us down from level one hundred to level zero. Since this can’t be accomplished in one try the yetzer hara seeks to lower us subtly, one small step at a time (See Shabbos 105b). The sin of the golden calf followed on the heels of the Revelation at Sinai. How is it that the Jewish People descended from receiving the Torah right down to the depths of idolatry? This seems to be a major exception to the prevailing course of events.

Rav Chaim Shmuelevitz explains that the people despaired because they believed that Moshe had died when he seemed to be late according to their calculations. The rule of being vulnerable to the yetzer hara only in regard to small infractions applies to people who are emotionally balanced, but depression opens a person to the possibility of being knocked totally off kilter. Thus, the holy people who’d received the Torah fell swiftly into idol worship. This was possible because they were depressed and in that state all bets are off.Left unattended depression pulls people down from any height.

At the time of the giving of the Torah the Jews were spiritual princes. Then despair got them. The hidden lesson of the golden calf is the imperative of facing the powerful negative force of depression.

Who Are You?

Ki Tissa"They exchanged their honor for that of a cow eating grass". This is how Dovid HaMelech describes the Cheit HaEigel. It would seem more appropriate to say that they exchanged HIS honor. Why does Dovid write "Vayamiru Et Kevodam?"

The RALBAG suggests that G-d's honor IS being referred to, but out of respect it is referenced euphemistically. That having been said, Rav Nissan Alpert suggests a different approach which expands upon this reference to THEIR HONOR EXCHANGED. The Jewish People at the time of the Cheit HaEigel were known as the Dor Deah. They were highly knowledgeable, very intelligent people. And the Cheit HaEiegel's construction was the subject of intense debate. The one's in favor of making the Eigel wanted to use it as a metaphor of the true nature of man,representing the fact that man is essentially an animal. They said that Moshe had lifted them up from their physical nature , but in his absence it was time to return to being what they really were - no different than a cow, eating to live and living to eat. Those who opposed the constructing the eigel felt strongly that man is primarily spiritual in nature. Thus, it was wrong to suggest the cow as an appropriate symbol of the essence of man.

There are various levels of impurity. The lowest is a dead human being. The reason why the human corpse ranks even lower than the carcass of an animal is that a man's only real value rests in his soul. A dead cow can be utilized in many ways, but a dead man's work is done. The Para Aduma comes to purify the lowest form of impurity, acquired through contact with a dead human being. Acceptance of these laws is reflective of an understanding that man's essence is his soul. And this is why Chazal tell us that the Para Aduma is kapara for the Cheit HaEigel, the biggest mistake the Jewish People ever made.

It's much easier to write this than it is to do it: I hope and pray that G-d helps me and all of us to realize - in the most painless way possible - that our essence is our souls. If we forget this and make mistakes - and we will, because that's what people do - at least after the fact we should acknowledge our true nature and return to G-d. This is the path to atonement and salvation, may it come speedily in our days.