Be the Change You Want to See In the World

B'midbar 5773

In our Tradition, it has been determined that the Torah portion read on the shabbat before the falling of the holiday of Shavuot is B'midbar (“In the desert”). The Sefat Emet points out that the Torah was given in the desert for the specific purpose of eliminating all distraction from the moment. The desert is viewed as the absence of human control and manipulation of environment. The desert is an annulment of human power and human domination. Within the borders of human civilization, observance of shabbat plays a similar role; that is, shabbat removes human mastery over our surroundings. The observance of shabbat returns us to a place of vulnerability and trust in Gd. The reading of the weekly portion B'midbar and the observance of that week's shabbat is intended to prepare us psychologically and emotionally for the marking of our receipt of the Torah which occurred – and occurs – on the Festival of Shavuot.

B'har - B'chukotai 5773

שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ, וְשֵׁשׁ שָׁנִים תִּזְמֹר כַּרְמֶךָ; וְאָסַפְתָּ, אֶת-תְּבוּאָתָהּ. -- Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the produce thereof. (Leviticus 25:3)

Our tradition teaches that the six years prior to Shmita correspond to the six days of Creation, for as Gd rested after six days of work so too should the land rest after six years of work. The commentary of the Meshech Chochma comes and reinforces the legitimacy of this correspondent claim as he points out that on the third day of each week and the sixth day of each week and in the third year of land use and in the sixth year of land use there is a doubling of tithing that occurred/occurs which is called Ma’aser Ah-ni (מעשר עני). The chosen years and days for this doubling of regular tithes are directly related to the six days of Creation for it was only in reference to the 3rd day and the 6th day that the words ‘it was good’ (כי-טוב) are found in the text twice – doubled – to describe the creations on those days. Non-coincidentally, the third day of Creation included the vegetation and the sixth day of Creation included the user-recipient of that vegetation – the same user-recipient of Ma’aser Ah-ni…humans.

Emor 5773

אֵלֶּה מוֹעֲדֵי ה', מִקְרָאֵי קֹדֶשׁ, אֲשֶׁר-תִּקְרְאוּ אֹתָם, בְּמוֹעֲדָם. – These are the appointed seasons of Gd, holy convocations, which you shall proclaim in their appointed season. (Leviticus 23:4)

The Hebrew term for 'holy days' (translated here as 'holy convocations') is מִקְרָאֵי קֹדֶשׁ – a Hebrew term that is a bit complicated. In Hebrew, the word for Scripture is מִקְרָא – from the root ק.ר.א meaning 'read' or 'call.' In the context of this week's portion, מִקְרָאֵי קֹדֶשׁ, therefore, are 'holy callings' – how is this an appropriate term for the festivals of Passover, Shavuot Sukkot and even Shabbat? Rabbi Yitzchak Meir Rotenberg (19^th cent. Poland) explains that these are days which call and draw the Jew toward holiness. In a similar vein, there is an explanation that the Torah itself is a מקרא קודש, a holy scripture, for those who study it regularly and see it as a continually living well thereby receiving regular inspiration and closeness to Gd by way of study. However, for most of the Jewish people, it is the מִקְרָאֵי קֹדֶשׁ, the 'holy convocations' of the festivals and Shabbat that serve to call out and draw the Jew close to Gd.

Acharei Mot - Kedoshim 5773

וְכַרְמְךָ לֹא תְעוֹלֵל, וּפֶרֶט כַּרְמְךָ לֹא תְלַקֵּט:  לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם, אֲנִי ה' אֱ-לֹהֵיכֶם. לֹא, תִּגְנֹבוּ; וְלֹא-תְכַחֲשׁוּ וְלֹא-תְשַׁקְּרוּ, אִישׁ בַּעֲמִיתוֹ. - And thou shalt not glean thy vineyard, neither shalt thou gather the fallen fruit of thy vineyard; thou shalt leave them for the poor and for the stranger: I am Hashem your Gd. Ye shall not steal; neither shall ye deal falsely, nor lie one to another. (Leviticus 19:10, 11)

The placing together of these two verses whose content is seemingly unrelated is a classic example of the text inviting the reader to search for a deeper level of meaning than just that which is the literal meaning of the words. Rabbi Mordechai HaKohen teaches that the conjoining of these verses teaches that when humanity is compassionate toward the needy the world is scented and grounded in the attributes of honesty and justice. When we are strengthening the downtrodden we are responsible for eradicating stealing, deception and dishonesty that would result from human impoverishment. To further strengthen this teaching, Rabbi HaKohen explains that whereas ‘thou shalt leave them for the poor’ is in singular form, ‘Ye shall not steal’ is written in the plural form to show that those who abstain from tzedakah and acts of compassion are accomplices to the malevolent behavior of individuals.

Tazria-Metzora 5773

This week’s Torah reading is the double-portion, parshat Tazria-Metzora.  In the section headed Metzora, ritual impurity is the portion’s focal point.  Specifically, chapter/verse 15:20 is the basis for the teaching that a woman during and post-menstruation transmits her tumah (mistranslated as ‘impurity’) to objects that she touches.  It is a common misunderstanding that this transmission is the reason why women, traditionally, are not permitted to touch a Torah scroll.  Proof of this misconception is the fact that the tumah of being in the presence of a dead body requires the ashes of the parah adumah (red heifer) in order to be purified – a much more elaborate purification ritual than a woman’s bathing in a natural body of water, thus, typifying a much more severe tumah.  Since the ritual of the red heifer’s ashes has not been performed for nearly 2,000 years, anyone who has even visited a cemetery is tamei.  The overwhelming majority of men and rabbis are tamei, and still they are permitted to touch the Torah scroll.   So, why is it that traditional communities prohibit a woman from carrying a sefer Torah on Simchat Torah, or even from touching the Torah scroll on Shabbat?  Perhaps this is a good question for members, both male and female, of those communities….

Shemini 5773

וַיֹּאמֶר מֹשֶׁה אֶל-אַהֲרֹן, קְרַב אֶל-הַמִּזְבֵּחַ וַעֲשֵׂה אֶת-חַטָּאתְךָ וְאֶת-עֹלָתֶךָ, וְכַפֵּר בַּעַדְךָ, וּבְעַד הָעָם; וַעֲשֵׂה אֶת-קָרְבַּן הָעָם, וְכַפֵּר בַּעֲדָם, כַּאֲשֶׁר, צִוָּה ה'. - And Moses said unto Aaron: 'Draw near unto the altar, and offer thy sin-offering, and thy burnt-offering, and make atonement for thyself, and for the people; and present the offering of the people, and make atonement for them; as Hashem commanded. (Leviticus 9:7)

Says Rashi on this verse: ‘Moshe said to him (Aaron): why are you ashamed? For this you were chosen!’ Explains Rabbi Yechiel Meir of Gustnin that from the time Aaron was chosen for his lofty role the contentious among the Israelites and its riff-raff began to slander and scorn his position, saying ‘did you see this son of Amram who danced before the molten calf, he stands and serves Gd?!’ Aaron would hear these insults and hide his face in shame. Said Moshe to him: why are you ashamed? Do you not know that this is the portion and lot of any public person, leader and representative, that he shall be saturated in insult and disgrace and there is nothing one can do but adapt and get used to that fate ‘for this you were chosen’ – to endure all kinds of libels, burdens, nuisances and annoyances. 

Pesach Chol Hamoed 5773

During the yearly Torah reading cycle, there are a few occasions when reading the weekly portion is postponed in favor of a special, thematic Torah reading associated with an accompanying holiday. Such is the case for Shabbat that occurs during Chol Hamoed Pesach (the intermediate days of Passover).

Beyond the special, thematic Torah reading for Shabbat Chol Hamoed Pesach, this Shabbat is also designated as the one time a year when Shir HaShirim (Song of Songs) is read in shul. The book is one with powerful sexual connotation and innuendo – so much so that one may question its appropriateness as part of the Biblical Canon. In truth, Shir HaShirim is a wonderful example of how human psychology influences interpretation. If one reads the book as an exchange between lovers it may seem unsuitable for consideration as holy text. However, read with the appropriate understanding as a conversation between Gd and the People Israel, the beauty and grace and depth of commitment between the two demands its inclusion in our catalog of Sifrei Kodesh.

Tzav 5773

The title-identifying words in this week’s parsha, Tzav, are, Command Aaron and his sons saying: this is the ritual of the burnt offering… (Leviticus 6:2). Rashi says that the Torah’s use of the word command always connotes urgency for both the immediate and future generations. Are not all of the mitzvot/commandments to be done with a sense of urgency? This query is the reason that Rashi then quotes Rabbi Shimon from the Talmud: ‘most intensely the text comes to urge matters for which there could be a loss of money involved.’ How does this loss of money relate to the words in our parsha? Rabbi Mendele of Kusov explains that in the times of the Temple when a person transgressed he could bring a sacrifice and receive atonement. In current times, a person may increase his tzedakah gifts and redeem himself for his transgressions. But what about on Shabbat when one may not use money? Says Rabbi Mendele: on Shabbat when pockets are empty of money to give, we should invite the needy to our tables and while the needy eat the hosts receive atonement. In this way, Rabbi Mendele reads the words of Rabbi Shimon not as a ‘loss’ of money, rather, a ‘lack’ of money – and no day lacks money more than the holy Sabbath.

Vayikra 5773

Hashem called to Moshe and spoke to him... (Leviticus 1:1) Why does the text tell us that Gd called to Moshe AND spoke to him? Is it not obvious that in this moment Gd was speaking to Moshe Rabbeinu? Rashi brings the midrashic teaching that the voice of Gd went out and arrived only to Moshe’s ears and no one else heard the words. Rabbi Moshe Chaim Ephraim relates this commentary to a teaching in Pirkei Avot: Everyday the voice of Gd emanates from Mt. Horev (Sinai) and declares “Woe to those creatures who insult the Torah.” (6:2) He teaches that this ‘voice of Gd’ is the daily murmuring in the heart of every Jew that encourages that person toward teshuvah and observance. To Moshe, the voice was heard and adhered to and elevated him to great heights. For the person who refuses to listen to that voice which is constantly present in his heart it is as if this voice for Gd does not reach his ears, indeed, it is as if the voice of Gd does not exist in his life.

Vayakhel-Pekudei 5773

 לֹא-תְבַעֲרוּ אֵשׁ, בְּכֹל מֹשְׁבֹתֵיכֶם, בְּיוֹם הַשַּׁבָּת –You shall kindle no fire throughout your habitations upon the Sabbath day. (Exodus 35:3) A story is told that one day students came to inform Rabbi Yosef Chaim Sonnenfeld (1849-1932) that in a certain home they were lighting fire and cooking on Shabbat. The rabbi arose and ran in a panic to the place where the kindling was occurring. He entered the house without asking permission and began to rebuke them for their actions. The woman of the house stood before him and asked: Is this the way of a Jewish scholar to explode and enter into the home of another? Upon this question the rabbi responded in great surprise: There is no place for one to tarry with matters of manners and courtesy in the moment that he sees fire consuming the home of another.