Weekly Torah Portion – Parshat HaShavua Behar

By: Rabbi Nissim Mordechai Makor

Behar in a nutshell: This week’s double reading, Behar-Bechukotai, speaks about the Sabbatical and Jubilee years, laws regulating commerce and the redemption of slaves, the rewards for observing G‑d‘s commandments and the punishments that will befall us if we choose to disregard them.

Bible scholars and critics have tried to explain the Mitzvot in terms of logic in order to make sense of Hashem’s Torah. For instance, you may have mistakenly heard that the meaning behind the prohibition against eating pork is that historically disease (trichinosis) was connected to eating this forbidden animal. But now, with government inspection, the contracting of trichinosis is virtually impossible and therefore some claim that the prohibition against eating pork is no longer applicable

The fallacy of this kind of reasoning is twofold: 1. You eliminate Hashem from the process, 2. You turn a benefit into a reason.

Hashem gave us the Torah on Mt. Sinai. The reasons for the Mitzvot are sometimes revealed and sometimes not. But whether or not we understand a Mitzvah does not detract from its relevancy. In fact, sometimes, the least understood Mitzvah can be of great importance.

An example is the Mitzvah of Shmitah – literally to abandon (the land). Many people believe that this Mitzvah exists so that the land can lie fallow and rejuvenate itself. In fact the opposite is true, it exists for the farmer to be rejuvenated not just the land.

• Candle Lighting Times for Shabbat BEHAR
• Parshat Hashavua Index
• First-timers guide to a Shabbat dinner

Let us begin with the concept of Shabbat. When Shabbat is first introduced in the Torah (Bereishit [Genesis] 2:1-3), Hashem has created a world in six days and rested on the seventh. When Israel was commanded to observe the Shabbat (Shemot [Exodus] 31:16-18), the following language is used: “It is an everlasting sign between Me and the Children of Israel that in a six-day period Hashem created the heaven and earth, and on the seventh day He rested (Shavat) and was refreshed (Vayi’nafash).”

The Sforno (Rabbi Ovadia Sforno – Rome and Bologna, Italy, 1470-1550) comments that the word for refreshed comes from the root word Nefesh (soul). He points out that the term refers to the Shabbat itself, that Shabbat is refreshing. Shabbat was endowed with an extra degree of spirituality to better enable Jews to realize the goal for which they were created in His image. We are partners in Hashem’s creation. Just as He created in six days and then ceased and was refreshed, so too, we (who are created in His image), must be creative for six days (making Him obvious to the world) and on Shabbat become refreshed.

This is a beautiful concept, but in practical terms, it is very difficult to accomplish. How does Hashem expect us not to be creative on Shabbat, to eat, clothe ourselves and function without doing anything? Yet we do it. We prepare ourselves prior to Shabbat so that no distractions can remove us from its sanctity. This is symbolized by the blessing of two Challot (loaves of bread) on Shabbat. When we were in the desert after leaving Egypt, only enough Manna fell daily from heaven for the Israelites to eat on that day, any excess would rot. But on Fridays, a double portion would fall for Friday and for Shabbat (Shemot 16: 19-21).

However, there was trepidation that maybe there would be no Manna for Shabbat, so Moshe said: “This is what Hashem had spoken: tomorrow is a rest day (Shabbat) to Hashem. Bake what you wish to bake and cook what you wish to cook; and whatever is left over, put away for yourselves as a safekeeping until the morning. They put it away until the morning, as Moshe had commanded; it did not stink and there was no infestation in it.” (Shemot 16: 23-24)

The Ramban (Rabbi Moshe Ben Nachman of Gerona, Spain, 1194-1270) explains that the extra Manna did not have to be divided between the two days (Friday and Shabbat). Moshe had instructed them to use whatever amounts they needed for Friday – for the Shabbat was blessed, miraculously Manna would remain for them all to be satiated on Shabbat.

Intrinsically, Shabbat is the vehicle that Hashem has given us to find that Pintele Yid (Jewish essence) in every Jew. Shabbat provides us with a dose of Hashem’s image which refreshes our souls.

Similarly, Shmita has a profound identification to refreshing one’s soul. Rebbi Shimon Bar Yochai (100 -160 C.E.) quoted from the Tractate Brachot 35b said: “If a man continually plows in the plowing season, sows in the sowing season, reaps in the harvest season, threshes in the threshing season and winnows when the wind blows, what will become of the Torah?” According to Bar Yochai the purpose of Shmita is to renew one’s spirit. The Amei Ha’aretz (usually translated as the ignorant, but literally “people of the land”), who are often overwhelmed with work must have an avenue to re-jew-vinate. Shmitah allows them to take time off of their hectic schedules and connect with a teacher who will help them reconnect with their souls.

Similarly, Reb Avraham Ibn Ezra (1089-1164) on the Mitzvah of Hakhel – when the king reads the Book of Deuteronomy to the entire assembled nation (Devarim [Deuteronomy] 31:10-13) at the beginning of the Shmitah year states: “The purpose of Shmitah is to enable the people to study Torah for an entire year out of seven, in the same way, the Shabbat allows them to study one day out of seven.”

It couldn’t be made clearer. Shabbat is a day of refreshing rejuvenation. Our focus is on that which has been prepared in advance so that we may delight in Hashem’s blessings. The proper attitude on Shabbat produces an atmosphere that is reminiscent of a time when we were totally dependant on Hashem’s graciousness. We sanctify the day through our resting from the creative process and experience a soothing spirit of contentment.

Once a parent came to me with a problem. His son had just finished high school and wanted to take a year off to study in a Yeshivah (Talmudic academy) in Israel. He felt that the young man should begin in earnest his pursuit of a career. After all, the parent reasoned, he had completed 12 years of day school education. I advised the parent to allow his son to take a year off and study, because, I explained, once his son began his career, this opportunity might never come again. He allowed his son to spend the year in Israel and has never regretted it. Today, his son is a true Ben Torah (Torah scholar) and also has a lucrative career. Wouldn’t it be wonderful if we all could take a year off of our careers and spiritually regenerate ourselves?

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Shmitah provides the agrarian that experience. One year in seven, we allow the land of Israel and its caretakers to refresh themselves. And what will they eat during those years? Like the Manna on Erev (the eve) of Shabbat, Hashem will provide. “And if you will say: What will we eat in the seventh year? – behold! We will not sow and not gather in our crops! I will ordain My blessing unto you in the sixth year and it will yield a crop sufficient for a three year period. You will sow in the eighth year, but you will eat of the old crop; until the arrival of the crop in the ninth year, you will eat the old.” (Vayikra 25:20-22)

For the past two thousand years, the land of Israel was a wasteland, unable to sustain the handful who lived there. Today we see that it is a land flowing with milk and honey. Tomorrow, we will surely see that the people and the land of Israel will again observe the Shabbatot (Sabbaths) of the week, of the years and of the new era of mankind, renewed, rejuvenated and refreshed.

Parshat Hashavua EMOR

Contributed by: Rabbi Nissim Mordechai Makor

Parshat Hashavua Emor in a nutshell: The Torah section of Emor begins with the special laws pertaining to the kohanim (“priests”), the kohen gadol (“high priest”), and the Temple service:

(The Priests, in Ezekiel’s vision of the future Temple) ‘…will instruct My people regarding the differences between holy and profane. They will inform them concerning the differences between spiritually unclean and clean. They will act as judges in disputes. They will judge the case according to My laws. They must keep My statutes and My teachings on My holy days, and they must sanctify My Sabbaths.’ (Ezekiel 44:23-4)

‘The Priests shall not eat any carcass or torn animal, of any bird or animal.’ (ibid. 44:31)

• Candle Lighting Times for Shabbat EMOR
• Parshat Hashavua Index
• First-timers guide to a Shabbat dinner

Guided Tour…

The prophet Ezekiel himself was a kohen – a priest who spent his earlier life in the Holy Land. His period of recorded prophecy, however, took place after his enforced exile to Babylon – during the period before and after the Destruction of the First Temple in 586 BCE. His Divine communications were addressed to both those Jews already exiled in Babylonia, and to the people of Jerusalem.

The Book of Ezekiel begins in drama, and climaxes to crescendo. It is a long message with powerful, vivid, and ultra-brilliant images. It starts with the excitement of storms, lightening and fire – the heavens open, and Ezekiel dramatically experiences G-d’s words and power. The Almighty calls on him to be a prophet to carry His message to the people through communications emanating from the celestial mobile angelic composition of His throne. The prophecy continues to warn the Jews in the darkest terms of His judgment on them, as a consequence of their having abandoned Torah teachings and basic morality, preferring false prophets, and an idolatrous and grossly self-indulgent lifestyle. It then leaves the Israelites, removing its focus to the doom of the various nations that misled them. By the time the prophecies of Ezekiel return to the Jews, they become warmer and more kindly. Words of threat are replaced with words of comfort and hope: promising a brighter future for the Israelites and their revival and unification within the Holy Land, with, after the defeat of the nation of Gog, a fully restored Temple and nation.

Indeed, the Haftara itself continues Ezekiel’s vision of the future Temple. The immediate preceding chapters describe its construction with striking precision, detailing the offerings that the Talmud (Menachot 45a) understands refer to the actual consecration of that Temple itself. The succeeding verses leading up to, and also forming, the content of the Haftara itself – a passage in many ways paralleling the opening sections of the Parasha – specify that many priests would be ineligible for any, but the most basic roles in Divine Temple service. That is because they had ‘previously distanced themselves from Me when Israel strayed… after their idols’. (44:1) By contrast, the Zakok line of priests (Samuel II 8:17 – listed in Chronicles I 5:30-41), who had been loyal to the Almighty would carry out the actual Temple service in the exemplary fashion detailed by the Haftara – emphasizing due dignity, modesty, and consistent adherence to its procedures. These involve its written laws in the Books of Exodus and Leviticus, and its oral traditions put in writing by Ezekiel (Talmud: Sanhedrin 22b, 83b; Taanit 17b). The latter include four rules, two of which are recorded in the Haftara. They are: a monument must be set up near an unburied corpse so that the priests should not actually defile themselves with contact with the dead (39:15), a priest who is uncircumcised – even where Halachically permitted, through health considerations – profanes the Temple service (44:9), the material used for making the future white priestly garments must be linen (44:18), and the priests themselves must have haircuts at regular intervals (44:20).

However, the whole text describing a future, G-d-centered society, clearly conveys the message that the worship of G-d must go together with common decency. That is exemplified by verses succeeding the Haftara. They state that the Prince is entitled to give part of his estate to his own sons as an inheritance, but he himself is subject to property laws like any other citizen. ‘The prince must not seize (land) from the common people’s portion, or rob their holdings. He may give his sons an inheritance only from his own holding, in order that My people will not be dispossessed of their holdings.’ (46:18)

To which Temple does the passage refer to? It cannot refer to the First Temple that was consecrated some four centuries before Ezekiel’s lifetime. It cannot refer to the Second Temple, because its consecration sin offering involved the male goat (Ezra 6:17), not the bull stated here (43:19). Thus R. Samson Raphael Hirsch expounds the view that the Haftara details the permanent Third Temple, which will be built in future Messianic times.

Hirsch, in his commentary on Emor’s sister Haftara, read on Parashat Hachodesh, explains why Ezekiel describes the construction and working of the Third Temple in such great detail. He states that it is ‘to ban even the slightest doubt as to the reality of that future (of redemption), and to make our confidence as firm as a rock in the absolute certainty that the Almighty Director of the history of the world will ultimately bring about the attainment. Thus every year on the Sabbath before Nissan, (we read) the word of the prophet Ezekiel, and (it) gives us Divine instruction of the service of the consecration of the Temple on that day. Even if there is much in those words that is beyond our present understanding and, according to the Sages, must wait for the arrival of Elijah, what is most important is that these words are given. The thought of it revives our courage and gives us fresh strength to make our efforts even more energetic to bring that distant day nearer.’

May that day approach soon, and in our times.

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D’var Torah

Ezekiel lived in the generation before Ezra, the leader who started the era of the Men of the Great Assembly. This period formed a six-hundred year bridge between the Prophets and the Rabbis of the Talmud. The Great Assembly developed the growth of the Halacha by constructing ‘fences to Torah Law’ (Talmud: Avot 1:1), and it appears that that the Prophet Ezekiel, with his intense focus on Halacha including the stringencies stated in the Haftara, actually prepared the ground for their work.

However the Talmud (Shabbat 13b) records that there was an attempt to refuse to admit the Book of Ezekiel within the ranks of Biblical holy writ, because it appeared to contain contradictions to Torah law. For example, in the Haftara (44:22), ordinary priests may not marry widows, but the Torah limits this prohibition to the high priest only (Lev. 21:14). In addition, a priest may not defile himself by being in contact with a corpse unless it is that of a close blood relative – parent, child, brother, or unmarried sister (44:25). The Parasha makes the same point, but also allows him to contact a dead body under the category of ‘relatives closest to him’ – which would also include his deceased wife, a non-blood relative. Yet another example seems to bring an unnecessary prohibition. ‘The priests shall not eat any carcass or torn animal, of any bird or animal.’ (44:31) Why does Ezekiel prohibit the priests things already forbidden to the whole population? And yet, according to the Talmud (Menachot 45a), it not merely a repetition. For by Torah law, priests were allowed to consume the offerings of doves whose heads had been killed by melika – nipping and therefore actually tearing the throat (Lev. 5:8), and here Ezekiel specifically prohibited that, as he refers to both birds and animals. So again Ezekiel is laying down a law stricter that that of the Torah. Why is that so?

The Talmud (Shabbat 13b) states that the above, and similar issues, gave great concern to the early Rabbis. To this end it says:

‘Remember that man, Hanania ben Hizkia, for good. Had it not been for him, the Book of Ezekiel would have not been included in the Bible, for its words seemed to contradict the Torah. What did he do? Three hundred barrels of wine were brought up to him, and he sat in an attic and reconciled the contradictions.’

It does not, however, describe how the above, and similar issues were resolved. We do not have any details of Hanania’s solutions. However, we may ask the following. How would the spiritual state of the Israelite nation advance when this part of Ezekiel’s prophecy becomes reality? Within that context, where do the ‘changes’ fit into Torah practice?

In tackling the above issues, the Haftara brings a powerful statement about the role of the future priesthood. They will ‘… instruct My people regarding the differences between holy and profane. They will inform them concerning the differences between spiritually unclean and clean. They will act as judges in disputes. They will judge the case according to My laws. They must keep My statutes and My teachings on My holy days, and they must sanctify My Sabbaths.’ (44:23-4)

The Gaon of Vilna expounds that the above verses hint at the six orders of the Mishna. ‘Holy and profane’ refers to the Order of Holy Things; ‘unclean and clean’ to the Order of Purities; ‘Judges in Disputes’ to Damages, ‘My Teachings’ to the Order of Women; ‘My Statutes’ to the Order of Seeds; and ‘My Holy Days’ to the Order of Appointed Times.

Simplified, the Gaon’s statement means that the Priests will serve as spiritual leaders and teachers to the Israelite nation. They will present the Law of Moses and its traditions with the necessary appeal and dynamism that will make a deep impression on the Israelites of the time. The text implies that they would not stay all the time in the cloisters of the Temple worship, but also mix with the population.

That might even involve instituting new practices that would come under the general heading of Gezeirot – precautionary Halachic legislation. Indeed, much of Talmudic law is precisely that. Each case of Ezekiel’s vision of future Temple practice that differs from the Law of Moses imposes additional stringency. Nowhere is he actually more lenient.

Ezekiel’s vision gave an important dimension to the priesthood and Temple worship. The rebuilt Temple was not to be a mausoleum and a site of mere ritual, but a spiritual powerhouse from where the Torah would enter the hearts of those who attended. A person who visited the Temple would go away with the feeling that he had learnt something new that he sincerely resolves to put into daily practice. He would obtain a new perspective on life’s values, and personally connect with those who served G-d at the place where the Divine Presence was most intense. And the very fact that these priests were to meet the public in non-Temple contexts on all that the Torah is something to be lived at all times, and not for special occasions only. So the spiritually elevated Temple experience would permeate all walks of life among the Israelite nation.

That vision requires ideal standards of conduct from the priests at all times. Their very approach-ability means that their personal conduct must be all the more exemplary. Their deeds, and as a result, what they stand for, will be on constant, critical view from the public. A past history of less-than-holy activities would disqualify a priest. Their appearance, deportment and personal lifestyle must enhance their calling in the eyes of the public – and that would extend even to choice of marriage partner, and what food they may eat. Ezekiel’s vision gave a window into the future on what practices would promote the enhancement of Torah at the time the Temple would finally be rebuilt. To be effective in their roles, it was essential that the priests had to be most scrupulous in regard to their dress, their marriage partners, their contact with the dead, and indeed their diet. Only then would their leadership be a success and convey the appropriate messages to the people.

Acknowledgements to: Reb Jacob Solomon

Weekly Torah Portion – Parashat Hashavuah Acharei Mot Kedoshim

Contributed by: Rabbi Nissim Mordechai Makor

What’s going on here?

One of the students of Rabbi Aharon zs”l, author of “Shomer Emunim,” sent his rebbe a deep question regarding his first work, “Shulhan Hatahor.” In his response, which was published in a collection of his letters, the sadik revealed something fascinating: “You should know, my son,” he wrote, “that when I wrote my book, I beseeched the Al-mighty that the answer to every question which arises in the book should be found on the same page as the question. Indeed, the answer to your question is found on that same page.” True, it is amazing, but this is not anything new. We have a tradition that the answer to any question can be found in the weekly parashah, as it will always offer insight into a Torah perspective on any issue.

• Candle Lighting Times for Shabbat Aharei Mot Kedoshim
• Parshat Hashavua Index
• First-timers guide to a Shabbat dinner

The State of Israel is currently covered with flags in celebration of the 72nd anniversary of the founding of the state. Although 72 years is not all that much, still, something is happening here. Throughout this period we have not lived in peace, be it politically, strategically, or economically. The impression is that from every perspective the blanket is a little too small. When we finally got inflation under control, unemployment rose. As soon as we made progress securing our borders, we faced political crises. No matter where we go, something starts to crumble. It is not in our best interest to seal off the territories, nor is it wise to lift a closure. What’s going on here?

The answer may be found in the parashah, and is related to the following story of a wealthy man who had but one son. The father hired the most experienced teachers and tutors for his son, and he adopted an orphan boy to be his son’s friend.

At first, the orphan was very grateful for this opportunity, and he studied diligently. Gradually, however, he began feeling too comfortable in his new home, and his enthusiasm started weakening. He caused trouble for his tutors, his games became wild, he walked the streets and befriended the wrong crowds, and introduced vulgar speech into his benefactor’s home, threatening to drag the man’s son along with him.

Upon realizing what is happening, the man immediately drove the mischievous boy from his house, sending him to the streets whose inhabitants he had already befriended.

The orphan left the house, but the seeds of mischief which he implanted in his friend’s heart grew and flourished. He, too, began rebelling against his teachers, he behaved disrespectfully towards his parents and tutors, and, following his friend, joined the wild street-gangs.

Eventually, the father took his son by the arm into his room, grabbed the rod and hit him fiercely, until the boy’s shrieks filled the house. Only when the boy promised to improve his behavior did his father’s anger subside.

His servant asked him, “Why were you so much more angry with your son than that orphan boy, who was the one who incited your son to behave this way in the first place?”

The father responded, “That boy was a stranger – what do I have to do with him? As long as he helped my son, I kept him here. Once he left the proper path, I let him go. But my son is my own flesh and blood. How can I send him from my house? I will punish him until, whether he likes it or not, he returns to the proper mode of behavior.”

Similarly, we read in our parashah (chapter 18): “Speak to Benei Yisrael and say to them, I am Hashem your G-d.” As if to say, “You are my sons, and I cannot allow you to collapse!” The pesukim continue, “Do not do like the ways of Egypt which you left, and do not do like the ways of Canaan to which I am bringing you, and in their ways you shall not walk. You shall observe my statutes and laws to walk with them, I am Hashem your G-d.”

What follows is a series of warnings: “For all these abominations were done by the inhabitants of the land before you, and the land was defiled.” Perhaps you will think that if you behave this way you will be driven out, as well?

Wrong! “The land will not discharge you when you defile it like it discharged the nation before you.” They were like foreign children who were then sent away. But you are sons to the Al-mighty, and, whether you like it or not, you will be punished until you return to the proper path: “For anyone who does these abominable activities will be cut off from their nation.” Therefore, you will have no choice but to obey. “You will observe my warning not to do any of these abominable acts which were done before you so that you will not be defiled by them, I am Hashem your G-d.” I am your father who loves you dearly, and I will not leave you until you improve your ways and return to Me.

“You shall become holy, and you shall be holy”

Parashat Kedoshim opens with the directive, “You shall be holy.” The parashah concludes with the commandment, “You shall be holy to Me.” Likewise, we find in the middle of the parashah, “You shall become holy, and you shall be holy.” Explaining the significance for this repetition, the Midrash presents a story of a king who owned a large wine cellar. He hired watchmen to guard the wine. Among the watchmen were several “nezirim,” who are forbidden to drink wine, while the others were alcoholics. At the end of the day, when their shift ended and the king paid them for their work, he doubled the salary of the alcoholics. The nezirim asked him, “Your Majesty, didn’t we all guard the cellar together? Why did the others receive double pay?” The king answered, “They are drunkards, and therefore had a far more difficult struggle to overcome. They are therefore entitled to double salary.” Similarly, the angels, who do not have a yetzer hara, are described with only one expression of sanctity. Humans, who must constantly struggle with their evil inclination, receive the mention of two “kedushot” – “You shall become holy, and you shall be holy.” Their reward is doubled and tripled, as we fulfill a mitzvah each time we hold ourselves back from indulgence, each time we observe the proper degree of seni’ut and sanctity.

Similarly, we might add, in the earlier generations the lifestyle more closely resembled that of angels – the streets were clear of immodest dress and behavior, people were constrained. Nowadays, however, the opposite can be said. Therefore, with every limitation which we take upon ourselves, with every added degree of seni’ut which we observe, our reward will be multiplied again and again.

• Candle Lighting Times for Shabbat Aharei Mot Kedoshim
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The wonders of the Creator

The Kiwi

Have you heard of the kiwi? No, we are not referring to the fruit which has become more and more common at our tables. Rather, we are dealing with a strange, winged creature, who shares the same name as the aforementioned fruit – the kiwi. The kiwi is an awfully strange bird which resides in New Zealand. Its wings are completely non-functional and thus it cannot fly. The Creator, in His infinite mercy, ensured that it will not have to fly. Most birds fly in order to run away from various enemies. Others need to travel vast distances in order to find food, while others need to travel to change climates. The kiwi, by contrast, lives in a comfortable climate on a permanent basis with no need to migrate. Furthermore, its food is easily secured and it faces no danger as it lives in thick forests and remote places, where there exists no threat to its life.

The most interesting question regarding this creature is, how does a bird which does not fly and whose vision is impaired find its food? The answer is just as interesting. At night, the kiwi goes out using its beak like a cane. Leaning on its beak, it walks around slowly in the dark. When its smells a worm, it thrusts its beak into the ground and waits. When it captures the worm, he raises it ever so carefully to ensure that it does not break on the way up. Apparently, the kiwi prefers its food whole and not cut.

Another interesting method of the kiwi to catch food is by stamping on the ground with its strong legs. The worms down below think that the rain season has begun and come out of their holes, right into the kiwi’s beak.

We see, therefore, how the Al-mighty provides for even a bird who cannot fly and whose vision is impaired, ensuring that it is nourished.

As Jews, we realize that the key to livelihood is held by Hashem alone, and we are therefore not only confident that we are in the best hands possible, but we are also careful not to violate any prohibitions, as we need merely to turn to the source of all wealth, since prayers are always helpful.