Category: Food for Thought

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

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Metzora – Signs are Overrated


This week’s Torah portion of Metzora discusses the purification of a metzora, one who received spiritual leprosy for one of seven reasons listed in Erechin 16a: lashon hara (slander), murder, swearing falsely, illicit relations, haughtiness, stealing, and stinginess (tzaras ayin). The Torah then relates part of the process of purification: “Then the kohen shall order, and the person to be cleansed shall take two live, clean birds, a cedar stick, a strip of crimson [wool], and hyssop. The kohen shall order, and one shall slaughter the one bird into an earthenware vessel, over spring water. [As for] the live bird, he shall take it, and then the cedar stick, the strip of crimson [wool], and the hyssop, and, along with the live bird, he shall dip them into the blood of the slaughtered bird, over the spring water. He shall then sprinkle seven times upon the person being cleansed from tzara’as, and he shall cleanse him. He shall then send away the live bird into the [open] field” (Vayikra 14:4-7).

The Tur HaShalem explains that after the first bird is slaughtered, we sprinkle its blood on the altar seven times, representing the seven types of sins for one can contract tzaraas. The Tur goes on to explain the reason why the metzora has to bring two birds; the bird that is sent away alludes to his tzaraas being sent away, and the slaughtered bird is an indication that the tzaraas shouldn’t come back (Vayikra Rabba 16:9). However, the bird that is sent away also hints to the fact that if one reverts back to his or her prohibitive ways then the tzaraas will come back, just as the bird can fly back. (Click here for Hebrew text.)

The Rokeach elaborates a bit more on this subject and suggests, “Why does the pasuk say, ‘and the live bird shall be sent away? Hashem gave a sign, that just as the bird that was slaughtered and buried in the ground cannot move from its place, so to the tzaraas cannot return upon him anymore. But don’t say that since [the tzaraas] has left it’s impossible for it to come back so now I will go back to my old bad ways [therefore] focus on the live bird, just as it can come back, so to if you stray away from your repentance, in the end [the tzaraas] will come back upon you. That is why one was slaughtered and one was sent away.” (Click here fore Hebrew text.)
 There is a need for a sign or hint from Heaven through the slaughtered bird, as the poor person just went through a very traumatizing experience, albeit a deserved one. He had this painful, ugly ailment on his body, was shunned from society, and even had to leave his family. He was in a state of mourning and excommunication by Heaven, so the slaughtered bird is a comfort; knowing that Hashem has sent a sign that tzaraas, which afflicted him, is gone and not coming back. But why is the second bird that was let go needed? Isn’t it obvious that if a person sins again he will be repunished? There is no doubt that if a person sins he deserves the punishment of lashes; for example if he eats non-kosher, or wears shaatnez, etc. then he was deserving of lashes each time, even if he repeats the sin. These acts are punishable by the Jewish courts if done on purpose; so why would these circumstances be any different? Why would anyone think that once they are punished once, no matter how severe it was, that they now have an exemption and can do the sin again without any repercussions?

It would seem, though, that what’s different in this circumstance is the hint, or “sign from Heaven,” that the tzaraas is gone. People get all caught up in watching for signs and relying upon them that they come to actually think that they can’t be punished again. They then rationalize that they are doing nothing wrong if they go back to their old ways.

The first sign is needed to comfort the penitent who was so severely traumatized, and the second bird is needed as a hint and reminder that the person can get tzaraas again, which will hopefully be an impetus to not revert back to his old bad ways.

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Tazria –

Advertising Makes an Impact
The Gemara in Eruchin 16a lists 7 reasons why a person would receive the spiritual ailment of tzaraas, “Rabbi Shmuel bar Naḥmani says that Rabbi Yoḥanan says: Leprous marks come and afflict a person for seven sinful matters: For malicious speech (lashon hara), for bloodshed, for an oath taken in vain, for forbidden relations, for arrogance, for theft, and for stinginess.” (Click here for Hebrew text.)

There is an entire process one must go through while in the state of impurity and to cleanse oneself of the ailment, which is spelled out in this week’s Torah portion of Tazria and continued into next week’s Torah portion. It says in this week’s portion, “And the person with tzara’as, in whom there is the lesion, his garments shall be torn, his head shall be unshorn, he shall cover himself down to his mustache and call out, ‘Unclean! Unclean!’” (Vayikra 13:45).

The Bechor Shor explains that by all types of spiritual ailments that are listed in the Torah the one afflicted is in mourning, for he is as if excommunicated by Heaven. His wife and children must separate from him, he must announce to everyone “tamei tamei” I am contaminated, I am contaminated, so that everyone will distance from him. This ailment was also contagious, so he or she had to be quarantined and sit alone outside of civilization. Our Sages have taught (Shabbos 67a) that he must announce his plight to the public so that the public will pray for mercy upon him. (Click here for Hebrew text.)
Why should proclaiming to the world one’s contamination with your plight arouse mercy? Either way, one can either say this person is a terrible person, look what they did, whether it was murder, adultery, or even slander; why does he or she deserve for people to ask mercy on their behalf from G-D? On the other hand, one can really empathize with the sufferer and their family. He or she must be separated from their entire family, they must be devastated and worried, while he or she is in a state of mourning, showing genuine remorse for the sin committed. This ailment is also very painful, so no one should really wish it on anyone. If that is the case, then many people might feel bad and will be praying for their welfare. Either way, why should announcing the individual’s suffering to the world be the impetus to trigger feeling empathy and arouse others to ask for mercy from Hashem?

We see from here the power and effectiveness of announcements or advertising. The people who already feel bad will be inspired with even more mercy and compassion to pray harder. Indeed, it would seem that even those who had no interest in showing any compassion can be aroused and inspired to pray for mercy on the individual’s behalf.

Hashem wants the best for all his creatures, even for those who do wrong (as long as they show signs that they want to change for the better.) ,

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Shemini-Personal Profession


For Food for Thought in Spanish: Haga clic aquí para leer en español. Please share this with your Jewish Spanish speaking family, friends, and associates.

In the beginning of this week’s Torah portion of Shemini, we find the tragedy of Nadav and Avihu who were killed by Hashem through a fire coming down from Heaven for sinning in the Mishkan. “Moshe summoned Mishael and Eltzaphan, sons of Aharon’s uncle Uziel, and said to them, ‘Approach, carry your brothers out of the sanctuary to the outside of the camp'” (Vayikra 10:4).
 The Moshav Zekeinim points out that it mentions that Uziel was the uncle of Aharon because he was very close to Aharon. Just as Aharon pursued peace and loved peace, so did he. The Moshav Zekeinim then asked an obvious question. Wasn’t Moshe Rabbeinu as righteous as Aharon? Why wasn’t Moshe known as one who pursues peace and loves peace? He answered, that because Moshe was a judge he couldn’t just compromise but rather he was only able to minimize the mountainous judgement, as it says in Sanhedrin 6b, he would first listen to each side of the argument, and he knew who the judgement sided with and he couldn’t just tell them go and split it, and He wasn’t able to make peace. But Aharon was good at making peace and that is why he was known for peace and running after peace. (Click here for Hebrew text.)
 Remember that Moshe Rabbeinu had an incredible love for the Jewish People and was willing to sacrifice his own life for their sake. He also listened to their plight and arguments day in day out to try to resolve all issues amongst them before Yisro advised him to make a court system to split up all the cases. And it’s very clear in halacha that part of the court system is compromise. Before deciding who is guilty and who is innocent the judges give each litigant a chance to compromise, so why wasn’t Moshe on the same stature as Aharon running after and loving peace?

 Because his profession of being a judge required him to hear each side of the argument and, at best, compromise, Moshe wasn’t as quick to pursue peace as Aharon who had a natural tendency to just look at a situation and figure out how to resolve it peacefully. We see from here the impact one’s profession can make on one’s essence. Moshe definitely loved peace and would do anything to create peace in Klal Yisrael, but the vigor and way he went about doing it was hindered by his professional thinking as a judge and, therefore, it wasn’t as great as Aharon, his brother.

We see how much of an impression one’s profession has on oneself.

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Tzav -Alacrity After a Long Speech


Around this time of the year, specifically on the 23rd of Adar, which is April 2nd this year, Moshe started practicing erecting the Mishkan according to the Ramban in this week’s Torah portion of Tzav.
The Ramban says, “Rather, the correct interpretation is that we say that Moshe was commanded about the assembly of the Tabernacle (Mishkan) on the twenty-third day of Adar, and he assembled it [on that day]. As soon as the Tabernacle stood in its position, G-D, blessed be He, Who sits upon the Keruvim, called Moshe and commanded him about the actions involved in the bringing of the offerings — all those sections from the beginning of the Book of Vayikra until here. [This was because] He wanted to teach him the actions and statutes of all the offerings before he offered up any of them, since among the initiation-offerings were the sin-offering, burnt-offering and peace-offering, and they could only know all their laws from these sections with which He preceded [to command him]. Afterwards He said to him, Take Aharon and his sons with him etc., to urge him on when the time came for performing what He had told him at first — And this is the thing that you shall do unto them to hallow them, to minister unto Me etc., adding here, And you shall assemble all the congregation at the door of the Tent of Meeting, so that it should be done in the presence of all of them, that they should know that G-D, blessed be He, chose Aharon and his sons [to minister unto Him].
By way of the proper interpretation of Scripture, Moshe was commanded about the building of the Tabernacle prior to the incident of the golden calf [as is the order of these chapters in the Book of Shemos], and when the Holy One, blessed be He, became reconciled to him and promised him that He would cause His Divine Glory to dwell among them, Moshe understood of his own accord that the command concerning the Mishkan remained valid as before, and he then commanded Israel regarding it, as I have explained in the section of Vayakheil. After they had completed the work, he was then told the section of, On the first day of the first month shall you set up the Tabernacle of the Tent of Meeting, and he was then told, And you shall bring Aharon and his sons unto the door of the Tent of Meeting etc. Thus Moshe knew that Aharon and his sons also remained in their esteemed and beloved position before G-d. Here, He urged them again on the first day of the consecration, at the time of performing the command [And you shall bring Aharon and his sons etc.] Thus all the sections of the Torah are in chronological order, except that He placed before its sequence the verse, And the cloud covered the Tent of Meeting (Shemos 40:34), which in the opinion of our Rabbis was on the eighth day of the initiation, in order to arrange in order the whole matter of the assembly of the Mishkan, it being the customary way of Scripture in all places to finish a subject that it has started to explain.” (Click here for Hebrew text.)
The Ramban is of the opinion that the Torah for the most part is written in chronological order therefore, Hashem first told Moshe about building the Mishkan (in Ki Sisa) before the sin of the golden calf. Then, after Hashem was appeased by Moshe’s prayers on behalf of the Jewish people and promised to rest his Shechina amongst them, meaning that He wanted the Mishkan built, then the Jews started building the Mishkan (in Vayakhel 35:1). After they finished building it, Hashem told them to put it together and they will start using the Mishkan on the first of Nissan at its consecration (this is mentioned in Pekudei 40:2, 12). Hashem then taught many of the laws about the various types of sacrifices that will be used in the inauguration of the Mishkan, (this is mentioned in Vayikra and the beginning of Tzav.) Finally, at this point (perek 8 in Tzav) on the 23rd of Adar, Moshe anoints Aharon and his family and practices, for the next 8 days, putting together and taking apart the Mishkan, as well as performing parts of the service until the ultimate inauguration of the Mishkan in the beginning of the Torah portion of Shemini, that will be read next week.

Among all this, the Ramban mentions after Hashem told Moshe to teach everyone about the laws of the sacrifices that Moshe should, “Take Aharon along with his sons, and the vestments, the anointing oil, the bull of sin offering, the two rams, and the basket of unleavened bread (Vayikra 8:2). Hashem told Moshe this, according to the Ramban, in order “to urge him on when the time came for performing what He had told him at first.” Meaning, Hashem told Moshe to ensure that Aharon and his sons acted with zrizus, alacrity, when performing G-D’s service. Why did Hashem, at this juncture, have to urge the kohanim to act with alacrity (zrizus) when performing G-D’s service? They were proven to be committed to serving Hashem, as the Ramban himself mentioned right before this request to urge them to perform with alacrity as he said, “Thus Moshe knew that Aharon and his sons also remained in their esteemed and beloved position before G-d.” Also, how can they let anyone down at such an ostentatious time, isn’t it obvious that they should get to work with the utmost speed and alacrity, why do they have to be reminded? If so, what does the Ramban mean when he says, “He urged them again on the first day of the consecration, at the time of performing the command?”

However, if you look at the chronology of events where Hashem just taught a whole slew of laws of how to work in the Mishkan, i.e, the sacrificial service, then it’s the proper thing to refocus and urge them to perform with alacrity. This is because it is human nature for people to become overwhelmed when thrown at them a whole bunch of rules, no matter how great they are, so by reenforcing the resolve to perform with zerizus (alacrity) it refocused them to start off on the right foot.

This is an incredible lesson in communication that, when giving a whole list of instructions, review the general purpose of the instructions at the very end so that the person being instructed can regain his or her baring and quickly get onto fulfilling what they were instructed to do.

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Vayikra – Using the Trait of Lowliness for Proper Manners


 There is an old saying that the great rabbis in the Slobodka Yeshiva were oft to say, “Anava (humility): yes, shiflus (lowliness): no.” The Rosh Yeshiva of Yeshiva Chofetz Chaim, Rav Alter Chanoch Henach Leibowitz zt”l, explained the intent behind this saying that it’s forbidden for a person to feel that he is lacking in self-worth since this feeling will lead to depression and giving up hope. 
However, we find an exception to this rule, which undoubtedly the great rabbis of this great mussar yeshiva would certainly agree to, in the introduction by Rabbeinu Bachye in this week’s Torah portion of Vayikra which leads straight into the opening pasuk, “He called to Moshe, and Hashem spoke to him from the Tent of Meeting saying” (Vayikra 1:1). The introduction is a very important outlook into the attribute of humility, but more importantly discusses fundamentals into the very concepts of character development in general.

In summary Rabbeinu Bachye bases the introduction on the pasuk in Mishley (22:4), “The heal of humility is fear of Hashem, wealth, honor and life.” He explains on a simple level, this pasuk is teaching us that what one can reach in this world through humility is four things: fear, wealth, honor, and life. This is because the attribute of humility is a physical attribute amongst people. This is by acting amongst people with bashfulness, patience, respecting people, talking positively about them, and listening to insults and staying quiet. And through this physical attribute one will elevate himself to the intellectual attribute of fear [of G-D] and will also lead to wealth because a humble person is happy with his lot for he doesn’t feel he needs much, doesn’t desire anything extra, and is happy with his lot, which is why he is rich. He is also respected, for when a person is happy with what he has, he doesn’t give into his desires and has a lowly spirit that is honorable. It also leads to life because one who desires extra is always worried when he doesn’t get his way and his life is a life of pain and worry which shortens a person’s life. He is suffering over a world which isn’t his, but if he is happy with his lot, not worried about what he did not acquire, and escapes from worry, then he lives a blissful life.

On a midrashic level, Rabbeinu Bachye explains that just as wisdom makes a crown for the head so too humility makes a heel for the sole. It is known that for every attribute there are two extremes as well as a middle ground. Humility is the middle ground with haughtiness on one extreme and lowliness on the opposite extreme. The middle ground is usually the best median to reach for all attributes and going to the extreme is bad and bitter. However, when it comes to the attribute of humility people are encouraged to go to the extreme of lowliness and not choose to stay in the median of humility, lest one gets too close to crossing the boundaries into haughtiness, which is a despicable attribute that damages a person, which disturbs a person physically and spiritually from life in this world and eternity. This is why Chaza”l say one should be very, very lowly in spirit. Double “very” indicating that it is worthwhile to go away from the median and go to the extreme of lowliness because the attribute of humility is glorified, exulted and apparent to everyone around. This is why King David describes himself as a broken and lowly heart, even though he was a great king, prophet, and the head of the 70 judges of the Sanhedrin.

Then Rabbeinu Bachye goes on to write, “We also find by Moshe Rabbeinu of blessed memory, who was the head of all the prophets and the pasuk didn’t praise him with any other lofty attribute besides the attribute of humility, as the Torah says, ‘And the man Moshe was very humble’ (Bamidbar 12:3). It mentions ‘very’ to emphasize that Moshe Rabbeinu did not want to only stay in the median, which is referred to as humility, but he directed himself from the middle to the side of lowliness, and that is why ‘very’ was mentioned. Part of his humility and lowliness was that he refused to enter the Tent of Meeting while the Tent was hidden and covered by the Cloud of Glory, as it says, ‘And the cloud covered the Tent of Meeting, and the Honor of Hashem filled the Mishkan’ (Shemos 40:35). And even though Hashem already told Moshe ‘and I testify about you from there and I spoke to you from on the kapores, (curtain), between the two keruvim (cherubs)‘ (Shemos 25:22), still in all Moshe didn’t feel comfortable coming into the Tent of Meeting to prophesize inside there, nor to daven there, or to bring a sacrifice, until Hashem gave him permission and called him in [as the opening pasuk in this week’s portion indicates.]” (Click here for Hebrew text.)
What does lowliness have to do with asking permission to come into the Tent of Meeting? It is basic proper manners (derech eretz) to knock before entering and waiting to be let in, especially by a king–and all the more so by The King Of All Kings?! Furthermore, my Rosh Yeshiva zt”l, Rav Henoch Leibowitz (Chiddushei HaLev Sefer Bamidbar, parshas Bihaaloscha 12:3), defined a humble person as one who recognizes all his unique qualities and strengths, and therefore he understands his purpose in life but nevertheless he feels people are better than him. Not that he lies to himself and does not recognize the level he is on because that is a lack of truth, and Hashem’s signature is truth, and He would not want us to lie to ourselves. Rather, for example, Moshe Rabbeinu knew he was the most humble and perfected person in the world, and he understood that his purpose in life was to be the leader of the generation to lead the Jews, but still he felt that each Jew was better than him for their own unique traits that he personally didn’t have. If that’s the case and he knew that Hashem gave him an open door to speak to Him whenever he wished, and it wasn’t for nothing, praying, sending offerings, and receiving prophecy to deliver to the people are very lofty and important matters, so why did he feel he had to lower himself to first wait to be called to enter? Furthermore, if humility is better and lowliness could be dangerously unhealthy, then why take the risk to do something which he seemingly does not have to do? Even if you say it’s dangerous to be in the middle in terms of humility because it’s too close to haughtiness, why can’t the most humble and perfect person in the world be able to keep himself away from haughtiness while staying on a healthy median?

We must say that, of course proper manners trump the open invitation of walking in and addressing Hashem that Moshe had received. Derech eretz kadma liTorah, proper manners precede the Torah (what is technically acceptable to do) therefore, it was right for Moshe Rabbeinu to wait until he was called. However, being the humble person he was, Moshe knew himself very well and knew he was allowed to walk in whenever he wanted or needed and knew he would only do it in an appropriate manner. Therefore, he felt that he might “barge in” at times instead of first “knocking” so, as a form of chinuch hamussar, applying his self-discipline, he lowered himself more than his median state to ensure that he always acted properly with the proper respect and manners.

It is true in general that shiflus, lowliness, can be a damaging attribute leading to depression and a lack of self-worth however, when being used to strengthen another attribute, for example, acting with proper manners, then it’s not only positive but a healthy means to ensure you are constantly acting appropriately.

Good Shabbos
Rabbi Dovid Shmuel Milder

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Pekudei – Precision


 This week’s Torah portion of Pekudei is the conclusion of the Book of Shemos. It continues the discussion from last week of putting together the Mishkan. One of the vessels used in the Mishkan before doing the service in the morning was a water basin, or laver. The Torah stated, “He emplaced the laver between the Tent of Meeting and the Altar, and there he put water for washing. Moshe, Aharon and his sons washed their hands and feet from it. When they came to the Tent of Meeting and when they approached the altar they would wash, as Hashem had commanded them” (Shemos 40:30-32).
 

The Moshav Zekeinim asks a question on this practice. “Rabbeinu Yeshaya asked a quandary, what was the need for washing the feet, they weren’t used to perform the service as much as the hands were? But one can answer, for it writes, ‘Guard your foot when you go to the House of G-D’” (Koheles 4:17). (Click here for Hebrew text.)
 It’s interesting to note that when the Moshav Zekeinim asked his question he wasn’t wondering why the feet should be washed because they are not involved at all in The Service, just as any other body parts don’t have any involvement. The Kohanim didn’t wash any other part of the body upon entering the Mishkan to do The Service. Rather he assumed there was some use during The Service but the feet weren’t as useful as the hands.

It is also interesting to note that the Sefer HaChinuch (mitzvah 106) mentions that there was a mitzva upon the kohen “to wash his hands and feet whenever he entered the heichal (sanctuary) and to come to do The Service, and this is called the mitzva of sanctifying his hands and feet… The root of the mitzva, the foundation set that has been discussed, is that it’s in order to give greatness to the honor of The House and all the jobs done there. Therefore, it’s befitting to clean his hands, which are doing the job, whenever the kohanim come to do matters in The House.” He mentions nothing about why the feet are cleansed too. (Click here for Hebrew text.)

Rabbeinu Bachye says the reason for washing hands was because any servant of a king would first wash his hands before serving the king at his table because hands are always busy and it is a matter of basic sanitation to first wash them before serving food. He then suggests the feet are cleaned because the kohanim walk around barefoot in the Mishkan. (Click here for Hebrew text.)But this doesn’t really answer the Moshav Zekeinim’s question, because according to the Moshav Zekeinim (and really everyone else agrees) the hands were the ones that did the critical service in the Mishkan. Therefore out of proper respect hands should be washed before working; but just because the kohanim take off their shoes and walk barefoot in the Mishkan, why is that a reason to specifically wash them? And if you want to say their feet are the second most useful part of their body during The Service, because they get them from place to place, then why isn’t that enough of a reason to wash the feet or at least stringently wash the feet as opposed to any other body part besides the hands? Why is the Moshav Zekeinim so puzzled about why the feet should be washed, and only after stumbling upon a pasuk in Koheles is satisfied with an answer?

The answer must be that Hashem would not require just anything to be done stringently when setting up the rules of His Palace; on the contrary, to conduct oneself with doubt but in a stringent manner is not as respectful as knowing the halacha – what exactly Hashem wants from you and applying it properly, with precision. Therefore, the Moshav Zekeinim couldn’t understand why the feet met the proper criteria needed to be washed more than any other part of the body beside the hands in order to perform the Service in the Mishkan, until he understood this verse to be teaching this very law.

Parenthetically, it is not so simple to apply this pasuk to these circumstances because all the commentaries on the pasuk say it refers to outside people bringing sacrifices to the Temple, not the kohanim. For example, the medrish Yalkut Shimone on this pasuk in Koheles says, “‘Guard your legs when you walk to the House of G-D,’” Rav Shmuel bar Nachmani said in the name of Rebbe Yochanan, it’s better to Guard your legs from going to sin then to sin and bring an offering [as atonement.] It was only because the Moshav Zekeinim, one of the Baalei Tosfos’, had a sharp mind that can realize this profundity that the pasuk could also be applied to the very service of the Kohanim in the Mikdash, was he able to arrive at such a conclusion. (Click here for Hebrew text.)

That takes in-depth precision to figure out!

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Vayakhel – Skillful Logic

Have you ever wondered why some successful sport coaches never played professional sports when they were younger, or tried and were bad at playing but were good at coaching? What’s the logic behind that? If they are so good why can’t they play?

We find a logical reason to this quandary in this week’s Torah portion of Vayakhel. Both men and women participated in the building of the Mishkan. The Torah states, “Every wise-hearted woman spun with her hands; and they brought the spun yarn of turquoise, purple, and scarlet wool and linen. All the women whose heart inspired them with wisdom spun goat hair” (Shemos 35:25, 26).

The Rokeach, one of the great Rishonim, asked, “How else do you spin thread if not with your hands? Rather because there are women who are wise-hearted that can teach others but can’t work with her hands to spin well, therefore [the Torah writes] ‘spun with her hands’. And then the men would bring the spun threads [to the ones in charge.]” We see that the Rokeach pointed out that not all women, even those that are experts at teaching spinning are good with their hands and are able to spin themselves even if they are wise-hearted. The Rokeach points out in the next pasuk, “[women] whose ‘heart inspired them’ is better than one who has a giving spirit for one whose heart inspired them is one whose heart is beating to be tested to see if she can do something great. They spun goat hair while it was still flowing from the live goat [as we find in Shabbos 74b].” (Click here for Hebrew text.)
We see in this pasuk that these women didn’t just want to give but they had a passion to put their heart and minds into going above and beyond the norm and do their skill in a unique way which obviously must have been more productive for the sake of building the Mishkan the most practical and efficient way possible. Why can’t the skillfully hearted lady who is an expert at teaching other ladies how to spin but doesn’t have the hands to do it herself use her inspired heart to go above and beyond her natural self and figure out how to use her hands to spin herself?

However, the truth of the matter is that Hashem creates each individual with their own purpose in life and with the tools to fulfill that purpose. So, this woman who is an expert teacher in teaching others how to spin thread and might have many practical tips and tricks on how to be creative, efficient, and practical at spinning but even if her heart is inspired, she will never be handy at spinning because that was not what Hashem meant for her to do. So, the inspired heart can only elevate her creativity and ideas to a new level with what she is able to work with but she cannot go beyond the means that Hashem gave her.
So to the sports coach or manager might have a very creative playbook and has the motivation, skill, and patience to run a winning team but he didn’t have the physical body to be a great player because that wasn’t Hashem’s purpose for him.

We see from here that we have to figure out what Hashem’s purpose for us is in life, which can be very subtle because a person might be an expert in a field in theory but can only teach it and not actually do it. There are others that can do it but aren’t made to teach it to others but once one knows his or her strengths then he or she can inspire him or herself to do things, that are above and beyond the normal realm if he or she is inspired to fulfill his or her full potential.

Inventors have to start from somewhere, but they aren’t successful without the motivation, inspiration, and patience to eventually succeed.

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Ki Sisa – Sin of the Golden Calf: A Lesson in Parenting

Imagine if you, as parents, went away for a few days and left your 8 children, one of them being adopted, with a caregiver. Their ages are 15,12, 10, 8, 6, 5, 4, and the adopted one is 13. The parents left on their trip, and the caregiver went to the grocery store before she came, to pick up a few items. The 15-year-old was in charge until the caregiver got there. Which is fine because the 15-year-old is old enough to watch for a few hours. The caregiver is taking her time to get to the house and the kids are getting a little antsy. But the 15-year-old keeps them calm. And then, the 13-year-old adopted child, who is known to be a troublemaker but all in all is a good kid had an idea. He was getting a bit nervous so he told his siblings that he has an older friend that can come over and take care of them because this other babysitter must not be coming. He calls his friend, and the guy comes over. He is a drug addict, spiked hair, earrings in other places besides his ears and tattoos. He starts handing out drugs to the kids. The 15-year-old does not know what to do but he plays along and spins the joint between his two fingers without taking a puff. The parents look at the cameras they have in their house to check on how their children are doing and are appalled at the sight! They call the caregiver to runover right away. She walks into the house, sees the scene in front of her and drops all the packages in her hands. The police are called, the guy is arrested, and the drugs confiscated. The adopted child, the parents felt, had to be removed from the house and put back into a home. What would you do as parents if this happened to you?

This is a pretty good comparison, mashal, to what took place in this week’s Torah portion of Ki Sisa by the sin of the golden calf, where the Eirev Rav, those that left Egypt with the Jews supposedly pledging allegiance to G-D, but were the ring leaders of the movement to replace Moshe with the golden calf as leader of the people because he wasn’t coming back after 6 hours into the 40th day from when he went up to Mount Sinai to receive the Torah. Aharon tried pushing them off and waste time but they took over the situation and wreaked havoc until Hashem told Moshe there is havoc down there in the camp, hurry go down, and when he went down and saw what was happening he dropped the two tablets of Ten Commandments he was carrying, eventually destroying the idol and killing whoever was directly involved and Hashem was ready to wipe out the entire Jewish people and start anew with Moshe Rabbeinu. 
 Rabbeinu Yona in a drasha he said to his congregation found in the Sefer Drashos Upeirushei Rabbeinu Yona al HaTorah explains Hashem’s reaction and Moshe’s response and how Moshe advocated on behalf of the Jewish nation before Hashem. “And it says that He does judgement kindness, and righteousness in the land. For we find that He did a great kindness to our forefathers when they left Egypt, and by Mount Sinai, and He spoke to them from Heaven. And He told Moshe Rabbeinu go up this mountain to Me and I will give the tablets of stone etc. (Shemos 24:12). He did all this in order to turn them into a kingdom of priests and a holy nation. This is called kindness, just like it says in Tehillim (89:3) ‘A world of kindness He shall build.’ ‘And He prepared with kindness the Throne’ (Yeshayahu 16:5). After this when Moshe seemed to have been delayed coming back down the mountain, the sin of the golden calf occurred. They wanted something they could gather around and to be their leader to replace Moshe. For they said, ‘get up and make for us an elohim’ (which can mean a judge). That is why Aharon didn’t take his life to ensure he would not be involved in it and only the rest of the nation deserved to be destroyed. So, then Moshe Rabbeinu got up in prayer and said ‘Why Hashem have you become furious?’ Meaning, don’t become furious, as it says similarly, ‘Why should I be dead in your eyes’ (Breishis 47:19). [Moshe went on and said] ‘that You took them out of Egypt.’ This is to teach us that if one does a kindness for another, he has to be able to deal with the iniquities done afterwards in order to uphold the original kindness. [Moshe also] said ‘and with great strength etc.’ He asked of [Hashem] to raise upon them the power of mercy as it says, ‘Please raise the power of Hashem… Slow to anger and much kindness’ (Bamidbar 14:17, 18). [Moshe also] said ‘The Egyptians will say etc.’ Not that there was a concern about what the Egyptians would say just that Moshe and his children would become a great nation. We learn from here that one should be concerned about what others would say and should not do something which would lead to being the laughing stalk of others even if what you do is justified.” (Click here for Hebrew text.)
 Rabbeinu Yona gives 3 reasons of why Hashem should not act furiously against the Jewish People. 1. Because it wouldn’t be right to get rid of someone who You originally saved. 2. Arouse mercy in Yourself. 3. The Egyptians will make fun of You. But why are those justifications and how does it sound right? The Jewish People betrayed Hashem and Moshe. This was fresh off of Hashem taking them in to be His nation and children. Why do they deserve to have mercy? They didn’t live up to their original expectations and it’s not like Hashem took them in for a long time and after a while they made a mistake, so it looks bad to get rid of them after raising and molding them for a long time. Whereas here, just getting them and they made a major mistake just means it was like a bad sale so it’s understandable that He would just give them back or get rid of them? Furthermore, who cares what other people say? Hashem is the King Of All Kings, He proved His might and force with the plagues. He proved He means business and He has high standards of what’s right and wrong so it’s understandable that Hashem would severely punish us and get rid of us even after He just saved us and what the Egyptians would say if they would say anything is meaningless.

 It must be that these were all reasons that Moshe gave to arouse mercy on Hashem’s children, though they might deserve severe punishment and really what the Egyptians would say is meaningless but in the context of how a father should react to the actions of his children, Moshe made these points as an advocate for His children towards their Father in Heaven.
 That doesn’t mean that Moshe was asking for a free pass. Rabbeinu Yona goes on to explain a few other claims Moshe made to Hashem on behalf of the Jewish People and in the end Rabbeinu Yona writes, “After He taught Moshe the 13 attributes of mercy, Moshe went back and asked Hashem ‘if it finds favor in His eyes, if He can please walk amongst us?’ But it wouldn’t be the same kind of walking as originally planned. Originally [Hashem] with His Honor would have walked amongst them but now He would only rest His Shechina amongst them, as it says ‘I will walk in the Tent and in the Mishkan’ (Shmuel Beis 7:6) and it says ‘And I will walk amongst you’ (Vayikra perek 26). And it says, ‘For they are a stubborn nation,’ Meaning even though they are a stubborn nation. ‘And You will forgive us…’ Meaning, since the Shechina will be amongst them they will not further sin. And it says, ‘we will be an inheritance’ Meaning, You will place us as an inheritance for You when You will rest amongst us. It also says in the prophets, ‘Hashem chose Yehuda as His part on the Holy ground and chose Yerushalayim again’ (Zechariah 2:16).”
 Hashem didn’t just give a free pass, out of His abundance of mercy to the Jewish People. There were consequences for their actions, namely they could have had the Shechina resting amongst them throughout the entire camp. A feeling of bliss and holiness would have been felt consistently by everyone on a level quite incredible. They lost their chance to have a “buddy buddy” so to speak type of relationship with Hashem but rather Hashem just rested His Shechina over the Mishkan as like a knowing eye constantly watching over them to deter them from sinning.

We learn from here a very important lesson on how to deal with loved ones who we are responsible for but might have gotten into trouble, maybe even severe trouble. The first thing one has to do is remember that you have been taking care of them until now so you have a sense of responsibility for them and should not give up on them so quickly. Then you should arouse mercy on them, and one can think about how others will look at you for lashing out and severely punishing a loved one, as a means to calm yourself down. But that doesn’t mean he or she should get a pass for what they did. One can’t just be “buddy buddy” with them you have to show your authority while showing love and keeping an eye on them, making sure they know your presence is felt to ensure they don’t make mistakes at least for quite a while. (This applies to the party involved that just joined in but the ring leaders might deserve and need a more severe punishment as we see what happened to the Eirev Rav in the nimshal or the adopted child in the mashal I gave.)

Good Shabbos,
Rabbi Dovid Shmuel Milder

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Tetzave -“Respect in a Vacuum” Continued: G-D’s Humility

  The last part of this week’s Torah portion of Tetzave discusses the Incense Altar in the Mishkan: “You shall make an altar on which to bring incense up in smoke of acacia wood shall you make it” (Shemos 30:1). The Torah goes on to describe the dimension of the altar and where it was placed in the Mishkan, which was right by the curtain separating the Kodesh from the Kodesh Hakodashim that held the Holy Ark, and the process of the incense offering. The Braisa d’Meleches HaMishkan, quoted in the Stone Chumash, says the section of the Mishkan outside the Kadosh Hakedoshim was ten cubits wide and the Altar was placed directly in front of the Ark, at center of the area’s width. The Menorah and the Shulchan were closest to the Curtain, and the Alter was midway between them, but further east. (Click here for a link to photos of the layout of the Mishkan)

The Bechor Shor says the reason for this altar is strictly to burn incense, because the kingship in Heaven is like kingship on earth; just like kings have perfumes and sweet smells all over the palace. The altar for offerings is like the kitchen with its counters and lights, and the kitchens are distant from the throne room of the king. Whereas the Shulchan, Menorah, and incense altar are closer and the Kadosh Hakedoshim, which is considered the room of The King and the place of His throne. Not that Hashem needs this, ‘For Mine is every beast of the forest the Behemoth of a thousand mountains, I know all the bird of the mountains’ (Tehillim 50:10, 11). It also says after that, ‘Were I hungry I would not tell you, for Mine is the world and its fullness’ (there pasuk 12). Rather, Hashem wanted to make the Jews righteous as the sages said, ‘Hashem wanted to bring merit upon the Jews therefore He mounted upon them a lot of Torah and Mitzvos’ (Mishna in Makkos 3:16). This is also why He rested His Shechina (Holy Presence) amongst them, so that fear and trepidation of Him would be upon them. And He enacted to bring offerings for oaths and gifts, and sin offerings and guilt offerings, daily offerings and mussaf offerings to atone for them. For when a person sins and he sees and knows he is atoned for [through an offering] and he knows he is clean [of his sin if he also repented] then he will be more careful to not sin again and dirty himself in sin. But if one would be unaware of an atonement and he would sin today and tomorrow and he would just think I am dirty with sins anyway, then he would not be as careful [to not sin] anymore. So too, the Sages teach us, ‘once a person transgressed a sin and repeats it, he makes it as if it is permissible to himself’ (Yoma 86b). That is why Hashem set into the world the concept of sacrificial offering, as an atonement and Yom Kippur for forgiveness, in order to habituate themselves to not sin. It’s a parable to a person who has cleanly pressed white clothes. As long as his clothes are white, he is very careful not to get them dirty and stained. But once they get dirty, he is not as careful. That is why Hashem commanded us about the Service and sacrificial offerings. And that is what Shlomo says, ‘At all times your clothes should be white’ (Koheles 9:8).” (Click here for Hebrew text.)
It is self-understood why it’s worthwhile for Hashem, by nature of being an all-perfect and all-giving Omnipresent to provide us with tons of mitzvos; so that we can perform them and accrue loads of merits, . It also makes sense that Hashem set up a system for when we do make mistakes, and the sacrificial process was a means to cleanse ourselves of those mistakes and deter us from further sin. However, why did Hashem in essence “belittle” Himself by focusing His Holy Presence, the Shechina, within the Beis Hamikdash in order to instill an extra sense of Fear of G-D into us, and receive the same type of honor and respect as a human king would, to the extent that the Bechor Shor in last week’s Torah portion says that incense was used by kings to make their palace smell nicer, all the more so Hashem, The King Of All Kings, should have incense burning in His palace, and His Shechina would not come down and rest in Holy of Holies until the incense was offered? Isn’t it a contradiction of sorts for Hashem to “belittle” Himself for the sake of instilling us with more fear?

Imagine a king dressed up in fancy royal clothing, fine robes, a jeweled crown, and he comes to visit one of his cities. The citizens come out to greet him and present him with a personalized sports team jersey. He accepts it graciously because he wants his citizens to appreciate and respect him, but he really isn’t sure what he would do with such an item. There is no need for it in the royal palace; he only accepts it to gain a closer relationship with his followers. This is how Hashem feels with the incense burned and menorah lit in the Beis Hamikdash. It’s a sign of respect to the king; it’s not needed for Hashem, but He is willing to accept it in order that His subjects will revere, love, and respect Him.
This is Hashem’s humility, as we find in the beginning of the chapter on Humility in Sefer Maalos Hamiddos: “My Children, come and I will teach you the quality of humility. My children, you should know that the quality of humility is a great quality and honorable in order to reach all the other character traits. For we see that Hashem acts with humility with His creatures. We find this in a medrish (Medrish Tanchuma, Vayera, 2), ‘our sages have taught that in 7 places Hashem dealt with the lowly groups…’ Our sages elsewhere said (Megilla 31a), ‘Having mentioned the haftara read on Yom Kippur, the Gemara cites that which Rabbi Yoḥanan said: Wherever you find a reference in the Bible to the might of the Holy One, Blessed be He, you also find a reference to His humility adjacent to it. Evidence of this fact is written in the Torah, repeated in the Prophets, and stated a third time in the Writings… It is repeated in the Prophets: “For thus says the High and Lofty One that inhabits eternity, Whose name is sacred” (Isaiah 57:15), and it is written immediately afterward: “In the high and holy place I dwell with him that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isaiah 57:15)…’ Meaning, even though ‘I dwell in exaltedness and holiness, with Me is the contrite and humble spirit.” (Click here for Hebrew text.)

We see from here that Hashem, whom King Dovid said about Him in Tehillim (93:1) “Hashem will have reigned, He will have donned grandeur; Hashem will have donned might,” that He is the only One with the right to be haughty and lofty and still acts with humility and personally deals with, helps, and sustains every living creature, even the lowest of the low. Not only that, but He accepts the honor given to him though in reality it is petty and unneeded.

We can learn a very practical lesson from Hashem’s humility. We too must show humility and be willing to lower ourselves down to whatever level is needed to help others. We must be able to relate to others and have them be able to relate to us so that we can guide them and teach them how to go on the proper path and live a wholesome life. For example, if you are a parent you should be ready to come down to the floor and sit with your little children to play a game or read a book with them. This creates a bond which in time creates a deep love, trust, and emulation of you, the parent, by the children. And when they come home from school and they drew a picture of you and him or her to hang on the wall or fridge you should accept it with excitement and gratitude even though it looks quite silly and it’s a waste of paper and space on the wall. But that’s the child’s way of showing love and respect, and it creates an everlasting bond between child and parent. By doing this we are emulating Hashem!

Hashem in the same way accepts the incense and rested His Shechina in the Mishkan and Beis HaMikdash after the incense was offered. Even though it’s a waste and unneeded for Him personally. However, it was a display of honor to The King and created a closer relationship between Him and us, His subjects. May it be an example to us all to instill humility into ourselves and apply it, where appropriate, into practice.

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Teruma – Respect in a Vacuum


The Moshav Zekeinim presents a conundrum which he doesn’t have an answer to in this week’s Torah portion of Teruma, which discusses the measurements of the Mishkan. “One can ask how did Aharon enter the Mishkan to set up the candles and offer incense? Doesn’t it say in Shabbos 92a that the Leviim were 10 amos tall, (which is taller than 15 feet,) but the height of the mishkan was also 10 amos and besides that he also wore the Turban on his head? It says in Sukkah 7b, ‘A person occupies the space of one amah (18.9-22.7 inches) thus Rebbe Yochanan means that the sukkah must have a circumference of 24 amos, 4 amos by 4 amos for how else could they sit in the Sukkah,’ all the more so how can a person who is 10 amos tall enter a building 10 amos tall with his turban still on? If you would want to say he just bent his head when he entered to do The Service, that doesn’t make sense because if a person would not do such a thing in front of a human king, unless his intent is to bow, all the more so it should not be done before the King Of All Kings, and therefore tzarich iyun, (this needs some introspection.)” (Click here for Hebrew text.)
The Moshav Zekeinim, one of the Baalei Tosfos, can’t understand how Aharon could have entered the Mishkan, because the reality is he would have had to bend down to enter, and not walking upright would have shown a lack of respect to a human king, all the more so to Hashem the King Of All Kings. Bending down is also clearly not a form of bowing, which would have been respectful, and even to do some sort of bow was not what was supposed to be done when coming into the Mishkan ,at least at that point. So that was not a good solution to resolve the issue according to the Moshav Zekeinim; therefore, he was left with a question of what Aharon did.

But why isn’t it possible that Hashem, Who was the architect of the Mishkan and Who is perfect and knew exactly what He was doing when making it, obviously did not make a mistake? So either He didn’t feel it was a lack of respect for Aharon to bend down when walking into the Mishkan, or had forgone the respect He deserved because there was an apparent reason for these dimensions even if we don’t understand what they are. If that is the case, why is the Moshav Zekeinim puzzled?

It must be that there is such a thing as respect in a vacuum. Logic dictates this is the proper way to act, and logic in this case is based on a fortiori, (kal vachomer) which is a plausible way to understand things according to Torah logic. If this is the way to treat human Kings, then all the more so it makes sense that this is the way Hashem should be treated, without any questions.

What’s incredible is that human respect and dignity is taken into account in Divine decisions; but there is a precedent for that as well. Earlier in the Torah portion it discusses the parts and ingredients needed for the building of the Mishkan, one of them being oil to light the menorah. The Moshav Zekeinim asks in the name of the Bechor Shor that the entire list includes what was needed for the building of the Mishkan, even the oil needed to anoint the mishkan was for the mishkan, and the ingredients for the incense were to make the building smell good, but the oil to light the menorah was for the service, not for the building so why was it listed here? The Moshav Zekeinim answers that just as a table and incense is needed for the palace, a fortiori, all the more so from the fact that a human king needs it, so too oil is needed for lighting up the palace. For it is not the way of a king to enter his palace until it is lit. Even though the light isn’t needed [for Hashem], it is still, kavod, honor, to the One On High to have it in his palace, the Mishkan. Therefore, it’s part of the very building, not just part of the service.

We see from here that there are certain things done out of honor for the king, as proper respect in a vacuum due to His status whether needed or not, it is expected to be expected.

Good Shabbos,
 Rabbi Dovid Shmuel Milder