Category: Food for Thought

זכרון ציפה תרצה – The Food for Thought Archives in blessed memory of Celia Rosenberg a”h

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Behar/Bechukosai – The Jewish Capitalist Society

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Life decisions can be very difficult. On the one hand there is a need to support yourself and your family; on the other hand, there is a mitzvah to be kind and help others. When does charity start at home, and when should you give to others? Though there is no exact science to figure this out, we see what the proper intention, motivation, and attitude should be from the first of this week’s double portions of Behar and Bechukosai. The Torah says one should loan to the needy and not charge interest to a fellow Jew, as it says: “If your brother becomes impoverished and his means falter in your proximity, you shall strengthen him, proselyte or resident, so that he can live with you. Do not take from him interest and increase. I am Hashem, your G-D, Who took you out of the land of Egypt, to give you the Land of Canaan, to be G-D unto you” (Vayikra 25:35-38).

The Sforno on these pesukim relates that one has to “support” a fellow Jew who is needy and not charge interest, doing that “because the nice (or proper) way to support him is to do so without interest or increase.” So “‘that your brother may live with you’ and you shall do this when you have sufficient means for your own livelihood while still lending him, as Chaza”l say ‘ Your life takes precedence over the life of your friend’ (Bava Metzia 62a)” This portion concludes, “To be your G-D…” which the Sforno says the Torah is sending the message, “that His intended purpose for everyone is to be able to be reached by everyone. Therefore it’s appropriate that the order of the states amongst you shall be set up in a fashion that everyone may live among each other, helping each other fulfill Hashem’s intent.” (Click Here for Hebrew text.)
In his translation and commentary on the Sforno, Rabbi Rephael Pelcovitz adds that “it is proper that you organize your social and political order in such a manner that everyone can live together and assist each other so as to fulfill G-D’s intent. Only when all Jews feel responsible for one another can these laws be fulfilled and G-D’s purpose in creating man realized.”

But it’s more than just that. We see clearly from the Sforno the contradiction in life that we started off with. On the one hand we need to help those in need; on the other hand Chaza”l clearly say that one’s personal needs come first. So when does that stop; at what point can one say ‘I don’t need this,’ or ‘my family has enough,’ and ‘now I can share with others, or lend to others?’ Isn’t there always something better one can provide for themselves and their family; why deprive them? On the other hand, the Torah is filled with mitzvos of helping others, such as giving tzedaka and loaning people money without interest. What is interesting to note is that the Sforno merely says the reason why one may not charge interest to a fellow Jew is because it’s not nice. Think about how having a mortgage makes you feel; you don’t feel like you are ever paying off the principal, because even though you put out a nice amount of money each month towards your mortgage, a good chunk goes to interest, taking longer to pay off, requiring you to work harder to pay it off. This gives a person the feeling that they are not getting anywhere in paying back their debt; it is not a nice feeling to give someone. That in and of itself warrants a prohibition in the Torah.

So how do we resolve this contradiction of on the one hand the Torah saying that you come first, and on the other hand the Torah throughout saying to be nice to people and not exploit them?

However, it would seem based on what the Sforno says further on about working together for the purpose of doing Hashem’s will and His intent for the role of this world, that one can at least figure out a formula for when you and your family come first and when you should give to others. The attitude should be: what is Hashem’s will at this moment? Constantly ask yourself that question and be honest with yourself if you have to take care of your own needs or you are able to help others. There is a healthy middle ground that one can achieve by constantly asking that simple question.

Hashem in His abundance of knowledge and understanding knows that a person needs to first take care of himself; but there can be spillover into family and eventually friends, community, and the world at large. When doing the will of Hashem, knowing that He wants your needs to come first then inevitably things will spill over and you will be able and willing to help others.

The Sforno also mentions that this can work on a large scale, working together side by side to help each other with needs that we can’t do ourselves. For example, opening a pharmacy requires architects, builders, electricians, plumbers, etc. to work together to make it happen.

We must have an attitude of ‘I have to figure out what the Ratzon Hashem is;’ ‘how does Hashem want me to serve Him,’ ‘how does He want me to make this decision? Only then can the optimal median of taking care of oneself while helping others be met with success.

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Emor – Accepting the Yoke of Heaven With a Spoon Full of Sugar

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The gemara in Makkos 23b records that there are 248 positive mitzvos out of the 613 total mitzvos in the Torah. Rashi says these correspond to the 248 limbs in our body, in order to attribute a mitzva to each limb. This might sound a bit overwhelming especially if Hashem hopes and expects a person to take advantage of each and every mitzva in order to perfect himself in this world.

However, in this week’s Torah portion of Emor there is a Medrish Tanchuma (21) which proposes a more palpable case for fulfilling all the mitzvos, making it less daunting. This is based on the mitzva of lulav and esrog; the medrish juxtaposes a pasuk in Tehillim with the pasuk, “And you shall take for you etc” (Vayikra 23:40) and “This is what the pasuk says, ‘All my bones shall say Hashem who is like You’ (Tehillim 35:10). Nicely said by Dovid who said this pasuk. This can be proven to you, for this lulav (date palm) is compared to the spine of a person. The hadasim (myrtle) are compared to eyes, the aravos (willow) compared to lips, and the esrog (citron) compared to the heart. Dovid said, there is no limb greater than these. They are equal to the whole body, this is the meaning of ‘all my bones.'”

The Be’ur Ha’amarim on the Medrish Tanchuma explains the connection between these two pesukim, in Emor and in Tehillim. “The word ‘to you’ [In Emor] is hinting to the fact that you should take yourself to subjugate yourself to Hashem. The subjugation is dependent on these 4 limbs that hinted to by the 4 species, which with them there are sight, action, speech, and thought. After them, man is pulled and it will then be that all the bones shall speak etc. ‘This Dovid nicely said’, meaning that granted it sounds like an exaggeration that all his bones will speak, for do the bones speak song…? Nevertheless, he rightfully said this because his intent was really just for these main limbs which all the actions of man, be it good or bad are dependent on. Once a person controls these main limbs then he controls all his bones and subjugates them for the sake of Hashem to serenade the king with each and every limb. Proof to the fact that [Dovid] wasn’t referring to every single limb, just these main ones which are inclusive of the entire body, is that the four species hint to these four main limbs and the Torah says about them that they should be taken to you for yourself.” (Click here for Hebrew text.)

The Etz Yosef adds in the name of the Yefeh Toar that the reason why these limbs were chosen over any other are that they are to be merits for a person and not liabilities; through action, speech, and thought. Actions are through the movement of the bones of a person, and representing this is the spine, which is the connection for most of the movable bones of the body. The mouth is the receptacle of speech, and the heart is the receptacle of thought. And because arousal begins with eyesight, (as it says, the eye sees and the heart covets), therefore the eye is included . This is what it means when it says that these parts are equal to the rest of the body. (Click here for Hebrew text.)
If we focus on these four parts, the spine, mouth, eyes, and heart, then we can come to realize that we only have to concentrate on these in order to subjugate ourselves to doing Hashem’s will, and to fulfill His Torah and mitzvos. Everything else will fall into place. So it shouldn’t be too overwhelming to strive to fulfill all 248 positive mitzvos ,with the rest of the 613 mitzvos, because these four body parts are the main ones to concentrate on, in order to ensure everything else gets done.

The mitzva of lulav and esrog each year is going through the actions of showing ourselves that it is possible for us to put everything together and use our body to serve Hashem properly. It should be a reminder and a boost of energy to inspire ourselves for the year.

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Acharei Mos/Kedoshim – Sacrifice For The Good Of Good

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Hashem in His abundance of love and mercy for every human being would rather see even the most despicable of people repent and live, rather than be punished with a gruesome death. We see this from the prayer on the High Holidays of Rosh Hashana and Yom Kippur which we say every year: “For you do not wish the death of one deserving death, but that he repent from his ways and live.” There are many times in history where repentance has actually happened. A couple of prominent examples are Pharoah, who enslaved the Jews (as it says in the Yalkut Shimone on Yona chapter 3) and Nevuzraddan, the Babylonian executioner (as we see in Gitten 57b).

However, there comes a point where enough is enough and strict judgement must be meted out. There is no room even for Divine Mercy anymore. The ramifications of this are spelled out in the first Medrish Rabba of parshas Kedoshim, in this week’s double portion of Acharei Mos and Kedoshim. The beginning of Kedoshim states: “Speak to the entire assembly of the Children of Israel and say to them, ‘you shall be holy, for holy am I, Hashem your G-D.'”

On this pasuk the medrish references another pasuk, “‘Hashem, Master Of Legions, will become exalted through judgment’ (Yeshayahu 5:16). It was taught, Rebbe Shimon bar Yochai said, ‘When is the name of Hashem exalted in this world? At the time when the attribute of strict judgement is meted out for the wicked. There are many pesukim that prove this point. ‘I will be exalted and I will be sanctified, and I will make Myself known before the eyes of many nations’ (Yechezkel 38:23). It also writes, ‘Hashem became known through the judgement He executed’ (Tehillim 8:17). ‘I shall let them know of My hand and My strength’ (Yirmiyahu 16:21). ‘In order to recognize the righteous acts of Hashem’ (Micha 6:5). In this way Hashem, the G-D of Legions will be elevated.”

The Maharz”u asks a very pertinent question based on the pasuk in Kedoshim that this Medrish is going on. The beginning of the pasuk discusses how “You shall be holy,”  and the end of the pasuk says ‘For I am holy.’ What comparison can there be between the holiness of a human being and the holiness of Hashem? And for whatever reason would it be that since Hashem is holy then so too us frail physical beings are holy? This is why the medrish quotes the pasuk in Yeshayahu, ‘Hashem, Master Of Legions will become exalted through judgement, and the Holy G-D will be sanctified through justice.’ He will be sanctified through the righteous deeds that the Jews will do. So to in this pasuk [in our parsha], ‘You shall be Holy,’ you shall do deeds that you will be deserving to be called holy, and through your holy deeds Hashem’s Holy Name will be sanctified, this is because ‘I am holy.'” (Click here for Hebrew text.)
We see from this Maharz”u that the only way in which we have any potential to be holy similar to Hashem is through our actions. If we do righteous actions then we are sanctifying Hashem’s name, emulating Hashem, who is completely righteous, and that makes us holy, like Him in a sense. What is an example of a righteous, holy deed that the medrish says we are talking about? When strict justice is meted to the wicked; then Hashem is exalted and sanctified, because evil is blotted out of this world.

Imagine all the loss of life, pain, and destruction when going in and wiping out terrorists, even whole terrorist organizations and regimes of terror. And didn’t we say that Hashem would rather not see bad people die but repent and live?

We must say that there comes a ‘point of no return,’ when we can’t wait for repentance any longer and we must defendourselves against evil and wipe it out. What we see from here is that even though we should feel bad for the destruction and loss of life, we can’t have any regrets over the destruction of evil. Because dispensing strict justice when need be, to defend against and obliterate evil ,is sanctifying and elevating Hashem through emulating His will, to only have good in the world. We should have solace in our righteous deeds.

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Tzav – Making a Difference in Your Prayers

There is a halacha in the Mishna Berura(48:1:1) that whenever one says korbanos it is as if they brought that sacrifice.

This is based on a pasuk in this week’s Torah portion of Tzav, “This is the law of the elevation offering, the meal offering, the sin offering, and the guilt offering; and the inauguration offerings, and the feast peace offering” (Vayikra 7:37).

Rabbeinu Bachye writes: “Chazal darshan the words, ‘This is the law of the burnt offering, meal offering, and sin offering and guilt offering etc.’ Whoever gets involved in learning (osek) the portion of the burnt offering it is as if he offered a burnt offering. With the portion of the meal offering it’s as if he offered a meal offering, with the sin-offering it’s as if he offered a sin-offering. What this has to mean is that one should take an introspective analysis of the explanation of the portion and what topic does [the offering] hint to, for by doing so it will open one’s eyes and mind and one will come to understand wonders learned from the laws of sacrifices. In this way one will put in more effort into upholding the Torah and mitzvos, and his sins will be forgiven as if he actually offered a sacrifice. Because you cannot just say that all you have to do is say and pronounce each word of the portion, just the verses themselves without introspection of their meanings. Similarly, they say (Brachos 4b), ‘Whoever says Tehila Lidavid (Ashrei) every day is guaranteed to be one deserving of The World To Come (not just a part of the World To Come but a Ben Olam Haba). The intention being that through introspection into the message of the verses and what they hint to then one will recognize and differentiate pure wonders of the intellect and strengthen one’s heart in belief of Hashem and His service. In this way he will be deserving of life in The World To Come. For this same reason the Rabbis (Taanis 27b) enacted, in the order of our prayers, the teaching of ‘Eizehu Mekoman,‘ to be said every single morning. About this [the Rabbis] said, ‘Hashem said that when they read this I consider it as if they brought [what they read] in front of Me.” (Click here for Hebrew text.)
Rabbeinu Bachye is clearly saying that just reading these passages alone will not do anything. It’s through learning b’iyun –[in-depth analysis of the laws of sacrifices and the reasons behind them] that an impact is made on one’s mind. And the more clarity and understanding one gains by digging into and appreciating the profundity of the sacrificial service and how it can relate to oneself, one can make an impact on the way they conduct their life. If one does so in a positive manner,that is why they will logically deserve life in Olam Haba, The World To Come. The means to this end is sitting and learning about the sacrificial service. Its  then  as if one has themselves brought the offerings one has learned in detail about; after it makes a positive impression on the person.

However, how can this be done by saying Ashrei 3 times a day in our morning and afternoon prayers, or eizehu mikoman in our morning prayers? We don’t have commentaries on Tehillim or on the mishnayos of zevachim, chapter 5, where it comes from, in front of us on thetable while we are praying! So how can it be so transformative during our prayers?

One of my Rebbeim said years ago that it’s best to go over all the commentary of Shemone esray and vidui on Yom Kippur before  Yom Kippur prayers, not while you are davening your shemone esray. This is certainly true here also. One should set aside time to learn on his own the commentaries on Ashrei and Eizehu Mekoman. Yet the Rabbeinu Bachye seems to be saying that even during our davening we can focus in a way which will make an impression on ourselves, to be better people, and to draw closer to Hashem. This is not just by reading the words, especially if you don’t understand what you are reading. Butwhile reading the words one can contemplate about what they are saying, about the wonders and greatness of Hashem, and how He interacts with us, which the words talk about in Ashrei. Every miniscule inspiration and insight which inspires you is transformative and can build your faith, belief, and relationship with Hashem. It doesn’t have to be a major insight, but thinking about it over and over again, three times a day, each time you say Ashrei, can change a person for the better, and that is what earns them Olam Haba. So too, by picturing the korbanos and trying to relive what you are reading about in eizehu mekoman, (if need be by reading in English or any language you understand), it can have a transformative effect. This will inspire a person to improve, and these small differences that Hashem sees you thinking and working on, make it as if you personally brought the sacrifices you read and expound upon.

Even the smallest impact of in-depth understanding makes a large and everlasting impression, especially when done consistently!

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Vayikra-Gratitude: A Means to Focus Mind Over Matter


There is a fascinating Medrish Rabba (Vayikra 4:4) on this week’s Torah portion of Vayikra, which presents a very powerful technique on how to ensure our mind, the soul force, keeps control of our body, with its many passions and desires.
The medrish states: “There are 10 things that serve the soul (nefesh):
1. The throat for eating.
2. The windpipe for voice.
3. The liver for fury.
4. The lung for drinking.
5. The omasum for grinding (digesting the food).
6. The spleen for humor.
7. The stomach for sleeping.
8. The bile for jealousy.
9. The kidneys for thoughts.
10. The heart for conclusive decisions.
The soul is above (and responsible) for all of them. Hashem said, ‘I made you above them and you go out and you steal, and you are violent and you sin.'”

This medrish is brought in conjunction with the pasuk, “Speak to the Children of Israel saying, When a soul will sin unintentionally from among all the Commandments of Hashem that may not be done, and he commits one of them” (Vayikra 4:1). The Etz Yosef explains that the medrish is giving one of many explanations for why the Torah uses the term “soul” who had sinned instead of “person” who had sinned. The point being that since the soul is above all these parts of the body, the medrish wonders, how could it have sinned?
There are many interpretations about how each of these body parts are used for their expressed purpose; for example the Etz Yosef says the liver is where blood boils, and heats up the heart, which can trigger the emotion of fury and anger that could arouse a person to defend himself from imminent threats, like those who want to hurt him. Matnas Kehuna says the bile works to settle nerves and emotions like anger and jealousy, for when the liver heightens anger the gall bladder throws a drop of bile into it and calms it down. The Etz Yosef says that the lungs draw or help direct liquids where they are supposed to go in, and the stomach vaporizes food to create a calming effect to help people sleep.
However, if the soul doesn’t take responsibility and control of its physical faculties, to use them to serve Hashem properly, then it is held to account  for the sins committed, even accidentally. The Etz Yosef explains the conclusion of the medrish, “[that if the soul] doesn’t recognize the kindness of Hashem that He made her above everything then she is sinning against Him as if she is an ingrate.” (Click here for Hebrew text.)
The soul is a “spark of Hashem” (צלם אלוקים) endowed into the physical body of every  human being. Hashem gives it responsibility for being the leader of many parts of the body and to guide them, as they help to serve Hashem. But why is the soul considered ungrateful because it had sinned, especially if by accident? Granted, it’s better because it’s a spiritual entity which has powers and abilities to emulate Hashem; but Hashem put it into the physical body and it is outnumbered by all the physical drives and whims around it. Indeed, even from the outside world around the body, there are so many things in the world which can easily distract the body and cause the soul to lose control. True, the soul has the ability and potential to keep the body at bay and direct it but it is not easy. That is why Hashem put the soul into the body; to test it and watch it overcome its challenges and earn a close seat next to Him once the soul goes back to Heaven. So  why is sinning a lack of gratitude?

It would seem therefore that if a person truly internalized the gift of being made in the image of Hashem, and the potential one can reach, and the responsibility he has in reaching that potential, then the feeling of gratitude that Hashem endowed him with, this potential, will compel one to not sin.

We see from here that hakaras hatov, gratitude, is a feeling that can and should be used to help a person avoid sin. The sense that if I go against the Will of Hashem that I am being ungrateful for the soul which is so incredibly great and powerful, that He created inside me – this can be used as a motivating push to be very careful not to sin.

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Vayakhel/Pekudei -Every-thing, Some-thing, No-thing

Special thank you to my Editor In Chief who for better or for worse is “stuck” in Eretz Yisrael and is moser nefesh to still edit on time with the major time change and being displaced from his house. May we all join him and come home bimheira biyameinu in ever lasting peace with the Geula Shleima, amen kein yehi ratzon!


There is a powerful message of belief in The World To Come found in a poem written by the Ramban at the conclusion of Sefer Shemos. We will be closing out this Sefer with this week’s double portion of Vayakhel and Pekudei.

Here’s the translation of the poem, from the Rome’s edition of the Ramban’s commentary on the Torah: “And behold we have completed The Book of Redemption that Hashem the G-D of the Jews came in it to ‘the Children of Israel, His nation who is close to Him’ (Tehillim 148:14). He saved [Israel] from the hands of his hated ones, and He redeemed him from the hands of his enemy. And to him He came with thousands of angels and tens of thousands of chariots (paraphrase of Tehillim 68:18) to give to him the Torah of Truth to ‘bequeath something to the nation that loves Him’ (paraphrase Mishlei 8:21). He built a ‘House of Abode’ (stylist paraphrase of Melach Alef 8:13) to rest His Holy Presence amongst the keruvim and a ‘holy place for the sanctuary’ (stylistic paraphrase of Yechezkel 45:4) for The King and His Table (stylistic citation of Shir HaShirim 1:12). And blessed is Hashem who desires peace of His servant (based on Tehillim 35:27) that until now has helped him to this far (based on Shmuel Alef 7:12), Who has invigorated him in his old age (based on Tehillim103:5), Who has sated his hunger with His Torah, and Who had fed him milk and honey (Devarim 32:13), because he has dedicated his heart [to Him] (based on Divrei Hayamim beis 33:19) and in His name he blesses morning and night (referring to krias shema). ‘Blessed Who we eat from Him and [sustains] our life with good’ (Paraphrased from birkas hamazon).” (Click here for Hebrew text.)

The poem summarizes the book of Shemos, mentioning the miraculous Exodus from Egypt, the incredible spectacle of the giving of the Torah at Har Sinai, the building of the mishkan, (Hashem’s palace for His Holy Presence in this world), and His wondrously sustaining us with the manna. The poem is blessing and praising Hashem for allowing us this and giving us the opportunity to walk in His ways.

Within the poem he mentions a line about Hashem giving us “something;” this is based on the pasuk in Mishley 8:21 which states, “I have ‘something’ to bequeath to those who love Me, and I shall fill thier storehouses.” Rashi and Metzudas Dovid says this ‘something’ is a ‘something’ which is a lot, and the Ibn Ezra (and similarly the Radak) say it’s a nickname for Olam Haba, the World To Come. The Vilna Gaon on this pasuk goes into even more detail, stating that this world is qualitatively and quantitatively ‘nothing’ compared to the Next World, a world of eternity, with everlasting reward, which is considered ‘something’. The ‘everything,’ I would humbly say, is obviously the Almighty King Of All Kings Master Of The Universe, who creates and sustains all of existence; so He really is ‘Everything’. (Click here for Hebrew text.)

Based on this, we can understand this poem from the Ramban as blessing and praising Hashem for giving the generation in the desert such an easy opportunity to come close to Him and fulfill their mission in this world and bequeathed that opportunity to us till this day. As the Mesilas Yesharim points out in its first chapter, “Our sages of blessed memory have taught us that man was created for the sole purpose of rejoicing in Hashem and deriving pleasure from the splendor of His Presence; for this is true joy and the greatest pleasure that can be found. The place where this joy may truly be derived is the World To Come, which was expressly created to provide for it; but the path to the object of our desires is this world.” (Click here for Hebrew text.)

The Ralbag on this pasuk in Mishlei has a different take of what this “something” is. This turns out to be how to develop a method serving Hashem properly, creating the ultimate close bond with Him. The Ralbag says, “To bequeath to his loved ones ‘something’ refers to the knowledge that is agreed to by The One Who Exists (meaning Hashem) for in this way a person will reach success, and the opposite is the knowledge that is not agreed upon by The One Who Exists (i.e. Hashem, meaning a person’s success is solely dependent on knowing, understanding and living by the Handbook of mankind, i.e. the Torah.) This is acutely illustrated in the gemara, mentioned a couple times in Shas, Sukkah 28a and Bava Basra 134a, “The Rabbis taught in a braisa, Hillel Hazaken had 80 students. Thirty of whom were worthy that the Divine Presence should rest upon them as it did on Moshe Rabbeinu. Thirty of whom were worthy that the sun should stand for them as it did for Yehoshua bin Nun. Twenty who ranked in between. The greatest of them was Yonasan ben Uziel and the least of them was Rabban Yochanan ben Zachai. They said of Rabban Yochanan ben Zachai that he did not leave unmastered: scripture, mishna, gemara, halachos and aggados, scriptural inferences and rabbinic inferences, kal vachomers, gezeira shavahs, astronomical cycles, gematriyios, the speech of ministering angels, the speech of demons, and the speech of palm trees, parables of launderers, parables of foxes and a great matter and a small matter. A great matter refers to Maasei Merkava and a small matter refers to the inquiries of Abaye and Rava. [Through these students] there is a fulfillment of that which is stated (Mishley 8:21) ‘To bequeath something to those who love Me and I will fill their storehouses.'” (Click here for Hebrew text.)

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Ki Sisa – Why the Oral Torah Originally Was Not Written Down

If the Torah, inclusive of the Witten and Oral Law, is the Blueprints of Creation, and therefore the Handbook for all mankind, why isn’t it more accessible for both Jews and non-Jews alike?

There is a fascinating medrish which discusses why the Oral Law was not originally written down, in this week’s Torah portion of Ki Sisa, based on the pasuk, “Hashem said to Moshe, ‘Write these words for yourself, for according to these words have I sealed a covenant with you and Israel,'” (Shemos 34:27). There are in fact a few versions of this medrish. This dvar Torah focuses on the Medrish Rabba (Ki Sisa 47:1 & Naso 14:22).

The medrish in Shemos Rabba writes, “‘Write these words for yourself.’ Similarly, ‘I will write for them most of My Torah but they would be considered as something alien’ (Hoshea 8:12). When Hashem revealed Himself to the Jews on Har Sinai to give them the Torah, Hashem said it over to Moshe in the order of pasuk, mishna, talmud, and aggadic text, as it says, ‘Hashem spoke all these statements’ (Shemos 20:1), even the questions asked from student to rebbe. [The Etz Yosef explains that for each parsha Hashem told over the pesukim, then the mishna related to them, then the halachos related to them, and finally the aggadta related to them, even the questions that were asked pilpul style, meaning even the questions that were asked by the experienced and sharp students towards the rebbe, were all given over to Moshe Rabbeinu by Hashem.] At that time, after he learned directly from Hashem, [Hashem] told [Moshe] to teach it to the Jews. He said back, ‘Master Of The World, I will write it down for them.’ He responded, ‘I did not ask for it to be given written down because it is revealed before Me that the nations of the world will control you in the future and will take it (the Torah) from you and you will be disgraced amongst the nation. [The Etz Yosef adds the reason why is because when the Torah would get into the hands of everybody equally, then the gentiles will haughtily say they are the Jews.] Rather the Chumash I am giving to you written down and mishna and talmud and aggadta I will give you orally. For if the nations of the world will come and subjugate you, you will be different from them. He [Hashem] said to the prophet [Hoshea] [If] I will write to them most of My Torah [Which the Etz Yosef says refers to the Mishna which is bigger than the chumash as it says in Bamidbar Rabba 14:22,] they will be considered alien, [The Etz Yosef says because the gentiles will view themselves as equal to the Jews,] so what shall I do for them? I will write down the chumash and the mishna, talmud and aggadta will be Oral. ‘Write for you these pesukim’ because by word of mouth, which refers to the mishna and talmud, that will differentiate between the Jews and the gentiles.” (Click here for Hebrew text.)

In a similar vein the Medrish [Bamidbar] Rabba 14:22 adds, “Hashem gave us ‘two Torahs’, the Written Torah and Oral Torah. He gave the Written Torah which has 613 mitzvos in order to fill them with mitzvos so they accrue merits as it says in Yeshaya 42:21, ‘Hashem desired for the sake of [Israel’s] righteousness that the Torah be made great and glorious.’ He gave to them the Oral Torah in order to set them apart from the other nations and that is why it was given to be written, so that the nations of the world would not plagiarize as they did with the Written Torah, and say they are the Jews. About this the pasuk in Hoshea 8:12 said ‘I will write for them most of the Torah but they will be regarded as something alien.’ Hashem said if I will write down most of My Torah which is the mishna, which is more than the chumash, then they would be considered as something alien.” The Etz Yosef elaborates what the medrish means that the gentiles would claim they are the Jews, “The intention being that which they haughtily say that Hashem chose them and took them in place of the Jews and gave them their Torah. They took all the good mussar (positive moral lessons) that was in Moshe’s Torah and put it into their books. If they would have gotten ahold of the Oral Torah they would have taken everything. There would then be room to mistakenly follow them because Hashem gave His Torah to them. But now that the truth of the matter is not in their hands which is known through the Oral Torah, then it’s known that they are undoubtedly liars, and their explanations [of the Written Torah] are lies because the true meanings are accepted by us in our hands, i.e. based in tradition.” (Click here for Hebrew text.)
It is implicit from the medrish that it would have been better if the Oral Torah would have originally been written down. People would have had the ability to understand it and retain it better, and there would have been more access for all Jews, no matter what their memory skills were to be able to learn it and live by it. It was only not written because the gentiles would have usurped it, translated it, and learned it themselves, thereby falsely proclaiming they were the chosen Jewish people, as they did with the Written Torah. Thereforeit was not originally written down and was in fact a sign of a covenant between Hashem and His Children as an everlasting difference between us and the gentiles. The reason why the gentiles should not have access to it is because they would mishandle it, besides for falsely claiming they are the Jews. But they would also incorporate smidgins or entire parts here and there into their bylaws and claim that they are the moral compass of society.

If the Written and Oral Torah is the handbook for of all mankind then why can’t all peoples just understand it by reading and delving into it on their own and figuring out what Hashem wants from them to make this world a better place?

The answer lies in the concluding statement quoted above from the Etz Yosef on Bamidbar Rabba: Mesora! Tradition!!🎻 The only way the Torah can properly be learnt, even if it is written down, is through mesora, the link from generation to generation, father to son, teacher to student going all the way back to Har Sinai, when Hashem, Himself, gave the Torah to the Jewish people. Without the chain, without the links which connects us to the author of the Torah, the Creator Of The World, then it is impossible to accurately understand the Torah and be able to live by the Blueprints of Creation, the Handbook for mankind the way Hashem destined for us to live our lives. Because the gentiles rejected their chance of receiving the Torah directly from Hashem they lost the opportunity to live by the Handbook in its entirety, unless they choose to convert and honestly join the chain of mesora. We must say though that although  the Oral Torah has indeed been written down and published since the times of Rebbe Yehuda HaNasi, which was an emergency protocol to ensure the Torah would not be forgotten, but by that point the gentiles were so far gone and even until today with all the advancement of translated Torah works, they are even more far gone, b’chasdei Hashem, that they are too far from being  interested in picking up and proactively delving into the Oral Torah.

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Tetzave – No Pain No Gain

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This week’s parsha of Tetzave discusses the making of the priestly garments. The last pasuk in perek 28, pasuk 43 states:

They must be worn by Aharon and his sons whenever they enter the Tent of Meeting or approach the outer Altar to serve in the Sanctuary, so that they not bear a sin and die. This is a rule for him and for his offspring after him for all time. מגוְהָיוּ֩ עַל־אַֽהֲרֹ֨ן וְעַל־בָּנָ֜יו בְּבֹאָ֣ם | אֶל־אֹ֣הֶל מוֹעֵ֗ד א֣וֹ בְגִשְׁתָּ֤ם אֶל־הַמִּזְבֵּ֨חַ֙ לְשָׁרֵ֣ת בַּקֹּ֔דֶשׁ וְלֹֽא־יִשְׂא֥וּ עָוֹ֖ן וָמֵ֑תוּ חֻקַּ֥ת עוֹלָ֛ם ל֖וֹ וּלְזַרְע֥וֹ אַֽחֲרָֽיו:

Regarding the fact that it’s a statute for Aharon and his offspring forever, Rabbeinu Bachye comments that this refers to, “that the kohen gadol wears 8 garments when doing the Holy Service, and a regular kohen wears 4 garments during the Holy Service, which are the pants, tunic, cone shaped hat and belt. It was quite a wonderment, the kohanim who did the sacrificial services every day, for their bodies essentially only wore the tunic which was a shirt and they withstood the cold in the rainy months and didn’t die. Therefore Chaza”l say in Shekalim 5a that they appointed someone to check over them and heal them from their sicknesses because most of them had intestinal ailments because their work throughout the year was only in their tunic during the Holy Service and they also stood barefoot on the [stone] floor.” The gemara Yerushalmi in Shekalim 5a further details that because the kohanim walked barefoot on the ground and ate meat and drank water, they would then have intestinal sicknesses. (Click here for Hebrew text.)
It is a marvelous wonder that none of the kohanim died in such conditions; in fact it would seem to be a miracle! The Kohanim were doing Hashem’s will, and in fact a statute without any simple reason behind it, by serving in the Mishkan and Beis Hamikdash in the priestly garments, which includes the strenuous and crafty work of the sacrificial offerings and a requirement to eat parts of the sacrifices in a specific time frames while being simply dressed in the priestly garments, just pants, tunic, hat, and a belt. They weren’t allowed to wear gloves or an overcoat and scarf in the cold, and they even had to work barefoot. All this was a show of honor and respect to The Holy One Blessed Be He while serving in His Palace. Granted, they had a doctor on call to take care of them daily but how could Hashem, who is All Merciful, Kind and Caring, put His cherished and loved ones in such painful predicaments even if He assured them they would not die from the work they did if they did it properly?

 It must be that if this is, according to strict justice, logically the proper way to give respect and honor to the King Of All Kings, then it’s the right thing to do and it’s not considered an abusive work environment. On the contrary, we see a whole new dimension of the concept of mesiras nefesh, self-sacrifice, for the sake of honoring Hashem and doing His will and service. The kohanim, in fact eagerly and competitively, sought to serve in the Beis Hamikdash each day. They felt it was an honor for them to be able to serve Hashem, even if it meant just cleaning up the ashes from the day before. But anything which is serving Hashem, especially in His Palace, is a means of creating a closer relationship with Hashem which deserves to be done at whatever cost it takes withing the parameters of Jewish Laws.

The toll on their bodies was part of serving Hashem and they did it eagerly, with complete passion, knowing and accepting the consequences, for the sake of the good. Their mesiras nefesh was part of their avodah and therefore it was the right thing to do.

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Teruma – Triggering Impressions

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When speaking in terms of pleading to Hashem in prayer, the image usually conjured up in one’s mind is of a person with his hands to the sky, eyes closed, calling out to Hashem. Why is this the typical image? Where did it come from?
We find in this week’s Torah portion of Teruma the architectural plans of the Mishkan. By the building of the Keruvim on top of the Aron Kodesh, the Torah writes, “The Keruvim shall be with wings spread upward, sheltering the Cover with their wings with their faces towards one another; towards the Cover shall be the faces of the Keruvim” (Shemos 25:20). The classic understanding of the symbolism of the Keruvim is that it is either a sign of unity or conflict between Hashem and His people. Chaza”l say that a miracle happens when we are unified with Hashem – the two Keruvim face each other. But when we are not doing Hashem’s will as a whole, and we anger Hashem, the Keruvim turn away from each other.
However, the Daas Zekeinim says there is a specific lesson that can be learned from the reason why the wings are spread upward, “above their heads, which is a manner of humility and fear. And their faces were bent down words towards the Cover.” This is exactly the image of a person in prayer pleading to Hashem. This act is supposed to fill one with humility and fear of Hashem. What is it doing on top of the Aron Kodesh (it was also embroidered into the curtain of the Kodesh Hakodashim)? (Click here for Hebrew text.)

The Medrish Pesiksa Rabbasi DiRav Kahana (34:1) brings down a halacha, “Our Rabbis have taught, if one is praying where should he direct his heart? This is what our Rabbis have taught (Brachos 30a) a person should direct his heart towards the Kodesh Hakodashim. Rebbe Eliezer ben Yaakov said if one is praying outside of Israel direct his heart to the Land of Israel. If one is praying in Israel direct his heart to Yerushalayim. If he is praying in Yerushalayim he should direct his heart to the Beis Hamikdash and if he is by the Beis Hamikdash he should direct his heart to the Kodesh Hakodashim.” This Chaza”l is the source of how we should position ourselves during davening, and the Biur on this medrish explains the reason why is because from there is where all the prayers go up to Hashem. (Click here for Hebrew text.)
What follows is that the reason why the Keruvim had their wings extended towards Heaven as a sign of humility and fear is to remind us to have in our prayers that all our prayers go that way, straight up to Hashem.

What is interesting to note is that Keruvim were only found in the Beis Hamikdash by or inside the Kodesh Hakodashim. So not too many people were able to see them to remind themselves to instill fear and humility into their prayers. So how does this help us?

However it would seem, that just knowing that the Keruvim are in the spot where our prayers go up to Heaven can trigger us to make an effect in our hearts, if we focus on this knowledge.

Triggers can be very helpful in remembering and acting upon something sincerely, if one first learns about it and tries to take it to heart. What we also see from here is how far Hashem helps us to create a relationship with Him.

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Mishpatim – Gratitude: The Purpose of the Holidays

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Nestled in this week’s Torah portion of Mishpatim between the laws of damages and the prelude to the giving of the Torah at Mount Sinai, where the Jewish people said נעשה ונשמע, “we will do and then we will listen,” the Torah discusses three Yom Tovim , Sukkos, Pesach, and Shavuos. “Three times during the year shall all your menfolk appear before the L-rd, Hashem” (Shemos 23:17).

Rabbeinu Bachye says on this pasuk, “These 3 holidays are on 3 different times of the year. Pesach is in springtime, Shavuos is in the harvest time, and Sukkos is in the ingathering time. These 3 holidays are celebrated for the sake of the grains and vegetation of the land. We are obligated by them to thank Hashem because He is good and to show our face by our master Hashem [in the Beis Hamikdash] for supporting His servants and giving sustenance to the entire world.” (Click here for Hebrew text.)

People normally view Pesach as a celebration of our exodus from Egypt, Shavuos as celebrating the giving of the Torah, and Sukkos as celebrating Hashem having taken care of us in the desert. However, it sounds from this Rabbeinu Bachye that the main reason for these three holidays is really to show gratitude to Hashem for the food and sustenance that He provides us and prepares for us, every step of the way, throughout the year. If you think about it, it’s quite astonishing! According to this, Hashem orchestrated taking us out of Egypt, at that time of the year, gaving the Torah at that time of the year, and deciding to celebrate Sukkos at that time of the year. All to ensure that we can properly express gratitude to Him at these set times, that there are accomplishments in our produce, between the grains and fruits blossoming in the spring, harvesting at Shavuos time, and being gathered in on Sukkos. This means that showing gratitude for being given food is more important than celebrating our freedom, having been turned into the Chosen Nation, and sustaining us during our travels in the desert. We learn this from the holidays being designated at these specific times of the years, around the blossoming, harvesting, and ingathering seasons.

Why is gratitude for our food and sustenance so important? Wasn’t being freed from servitude, becoming a nation and the prince and princesses of the King Of All Kings, and accepting His gift, the blueprints of creation and handbook book for mankind, more important? Indeed, what about appreciating how He took care of us for the first years of our nationhood as His beloved children; this being more of an important reason to celebrate than thanking Hashem for our annual means of livelihood which should be secondary? Also why do we have to celebrate three times a year; why not at the end, when we have all our food brought into our houses?

However, it would seem that we can’t take for granted each step along the way, every buildup and success that Hashem provides for us as food is being produced throughout the year. Even in today’s day and age, where most of us just buy our food at supermarkets, we have an obligation to contemplate where it all comes from. Imagine and think about the sources, the farms, the fields, etc. etc., all down the line until it gets to our table. We have to appreciate the fact that without Hashem making the farmers’ crops successful we would not have challah, wine, kugel, etc. on our table; therefore, we have to be thankful every step of the way, three times a year, for Hashem keeping us alive and sustaining us.

Hakaras hatov, gratitude for our daily lives, seems to be more important than thanking Hashem for the monumental events that shaped us as a people. Remembering those monumental events is just a means of enhancing our gratitude towards Hashem; but our main focus should be thanking Hashem for all the good He does for us. for keeping us alive and sustaining us, year in and year out.

We see how important hakaras hatov towards Hashem is, even for the simplest things. That’s what builds our relationship with Hashem.