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Parsha Perspectives By Ozer Alport

(ואהבת לרעך כמוך אני ד' (19:18

“You shall love your fellow as yourself – I am Hashem.”

The Torah commands us to love other Jews as we love ourselves. In his commentary on this verse, Rashi quotes Rabbi Akiva, who states that this is the fundamental rule of the Torah. However, this commandment seems difficult to reconcile with another concept.

In seeking out a prospective spouse whom one will love more than any other person, American culture teaches us that it is easiest to love a person who is similar to us in our backgrounds, values, and interests. If so, how can the Torah command us to love every single Jew when so many of them are so different from us in so many ways?

A young man who grew up as a non-practicing Jew had a tattoo on his chest, something f orbidden by the T orah ( 19:28). When he was older and became more observant, he wanted to immerse in a mikvah in honor of Shabbos, a custom observed by some men, but was m ortified at the prospect that somebody might see his prominent tattoo.

He crossed his arms over his chest to cover his tattoo and approached the mikvah. Due to his anxiety, he didn’t watch where he was walking and slipped on a puddle. His instincts took over, and he threw out his arms to brace himself. Although he was uninjured by the fall, he suddenly recognized that all eyes had turned to him to see if he was okay.

Realizing that his tattoo was now bare for all to see, he was paralyzed by intense feelings of humiliation. Not knowing what to do next, he was startled by an elderly Jew who approached him and stuck out his hand. Thinking that the man was simply offering to help him get up, he was left speechless when the man showed him the numbers tattooed on his arm and remarked, “You have nothing to be embarrassed about. I’ve got one too.”

The Apter Rav (1748-1825) was once teaching a class about love of one’s fellow Jew. Extending Rabbi Akiva’s statement, the Rabbi provokingly stated that this is such an imp ortant mitzvah that it is alluded to in every w ord of the T orah.

One of the listeners was skeptical and questioned this claim. That week was Parshas Balak. The cynic challenged the Rabbi to find an allusion to this commandment in the w ord Balak, who was hardly a lover of Jews. The Rabbi replied, “That’s simple. The letters in the w ord Balak ( , ב ל, ק – Beis or Veis, Lamed, Kuf) are the first letters in the w ords ו אהבת לרעך כמוך – V’ahavta l’reyacha kamocha

Suppressing laughter, the skeptic responded that although the letters may make the same sounds, the ב in Balak isn’t the same as the ו in ואהבת and the ק in Balak is different than the כ in כמוך . The Rabbi rejoined, “That’s precisely the point that is hinted to. If you’re always focusing on the small differences instead of the larger similarities, you’ll never be able to fulfill this mitzvah!”

Although the point was made tongue-in-cheek, the underlying idea couldn’t be truer. Several commentators suggest that Hashem answered our original question by following this commandment with the w ords, “I am Hashem.” F or all of the differences we may find in another Jew, none of them outweigh the overwhelming similarity that we are all members of Hashem’s people. Wise is the person who realizes that although our tattoos may look different, our souls are united as one, and every Jew is deserving of our love.return to top
Ozer Alpert can be reached at ozer@partnersintorah.org

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talking points - parshas aCHAREI mOS-KEDOSHIM
Rabbi Elazar Meisels

1. The Mandate of Every Jew

“Hashem spoke to Moshe saying, 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.’” 19:1,2

• You Shall Be Holy – Holiness is achieved when one abstains from the forms of illicit behavior described in the previous chapter. - Rashi
• You Shall Be Holy – Holiness is not limited to a specific category of observances. Rather, it is an exhortation to practice moderation in all aspects of life. Holiness does not merely mean to adhere to the technical requirements of the law, but to appreciate the spirit of the law, as well. – Ramban

How one achieves holiness may be a matter of debate, but all agree that it is something that every Jew must aspire to, not just rabbis and scholars. To this end, Hashem admonished Moshe to speak these words not in front of the leaders only, but to the “entire assembly.” In Judaism, a religious leader is not our emissary to God, but rather, an example for how the common Jew must lead his life.

2. The Importance of Maintaining your Balance

“You shall not be a tale-bearer among your people; you shall not stand by idly while your brothers’ blood is being shed – I am Hashem.” 19:16

• Why does the Torah juxtapose the prohibition against tale-bearing with the seemingly unrelated admonishment not to ignore another’s sorry plight? This anomaly is designed to teach us that while tale-bearing is a frightful act, there are times that it is not only justified, but expected of us. If one possesses secret information that could spare his fellow undeserved harm, he is obligated to share it, rather than stand by and allow him to suffer. – Ohr HaChaim

Unlike many other religions, Judaism teaches that there are no “good” or “bad” actions. Rather, it all depends on context. In general, tale-bearing is an unforgivable sin. Where the information does nothing more than harm the one about whom it is spoken, it is thoroughly unjustifiable. Yet, there are times when it is an absolute obligation. When the information can enable a potential victim to protect himself it is morally imperative that it be shared. Thus, it is not the act itself that is evil. Rather, it is the context that determines its moral justification. The study of Halachah is designed to empower us to properly determine when an act is moral and when it fails to meet that standard.

3. What Do Your Actions Really Mean?

“You shall not commit injustice in judgment; in measure, weight, or volume. Precise scales and precise weights…shall you have for yourselves, I am Hashem, your G-d, who has taken you out of the land of Egypt. ” 19:35,36

• In a sense, the sin of inaccurate weights and measures is even greater than that of illicit behavior because one cannot recall whom he cheated and therefore lacks the ability to repay them. – Rabbeinu Bachya
• Why does the Torah mention the Exodus when exhorting us to be honest in our dealings? A person who thinks that by acting in secret he can “fool” Hashem, demonstrates that his lack of faith extends even to the point of denying Hashem’s clearly revealed involvement in the Exodus from Egypt. - Sifra

Dishonesty in weights and measures is not only a foolish idea as explained by Rabbeinu Bachya, it is also a blatant, if unintended, demonstration of how distant this person is from acknowledging Hashem’s very existence. For to recognize His existence, is to accept that He is all-knowing and that nothing is hidden from His view. By pretending that a well-camouflaged act of deceit can be carried out without consequence, a person is no longer merely a thief, but a heretic as well.return to top
Rabbi Elazar Meisels can be reached at rabbimeisels@partnersintorah.org

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By: Rabbi Elazar Meisels

Dear Rabbi,
I am fascinated by the whole idea of a matchmaker in Jewish tradition and wish you could provide some information to me on the origins of this practice. Is it ancient in nature or a more recent phenomenon? Who would commonly hold this position and is it right to expect payment for rendering these services?
Jenny L.

Jenny,
Thank you for your question. The concept of matchmaking is well known, but largely misunderstood, thanks to highly misleading portrayals of traditional Shadchanim [matchmakers] in films like “Fiddler On The Roof” and others. While occasionally the town yenta confused herself with the shadchan, by and large, it was a highly esteemed occupation throughout the centuries. Oftentimes, rabbis who traditionally did not receive payment for their services, would serve as matchmakers in an effort to earn an honorable livelihood. Suggesting and overseeing a match requires much skills and tact and is best accomplished by respectable and sensitive individual.

The Midrash [VaYikra Rabba, 8:1] records a conversation between Rabbi Yosi and a prominent Roman matron, who inquired how Hashem spends his days since having concluded creating the world. Rabbi Yosi responded, “He has been occupied with pairing couples.” The matron expressed dismay at the fact that Hashem would engage in such a mundane occupation and insisted that she too, could do an equally satisfactory job of matching couples. She promptly took 1,000 male servants, randomly assigned them to 1,000 female servants, and informed them that they were now married to one another. By the next morning, she was besieged with complaints from servants who were bruised and battered after a disastrous first evening spent with their new spouse. The matron promptly sent for Rabbi Yosi and conceded, “Rabbi – your Torah is true indeed!”

The Talmud [Niddah 31b,] explains the societal custom that the man would travel to find a woman as an outgrowth of the fact that he “lost” a part of himself when Eve was taken from Adam. “One who loses an item, must be the one to pursue it,” says the Talmud. Drawing on this analogy, the commentaries have suggested that the one who introduces a couple to one another, has not only assisted them in fulfilling their obligation to marry and build a family, but he has also fulfilled the mitzvah of HashovasAveidah [returning a lost item.]

In Tractate Shabbos [150a], the Talmud assures us that although mundane matters may not be discussed on Shabbos to preserve the sanctity of the day, conversations relating to Shidduchim [matchmaking] are perfectly permissible to conduct as they are considered sacred matters. This idea has been immortalized in a well known Shabbos zemer [song] entitled “MahYedidus.”

The use of a Shadchan and the involvement of the parents also contributed to the stability of traditional marriages. In considering the match, they tended to focus on the important aspects, not just the trivial ones that youngsters are prone to concentrating on. Additionally, the Shadchan could be called upon to assist by conducting and smoothing over the financial negotiations between the two families. This eliminated much of the personal animosity that is common in the entire dating process.

Payment for suggesting a match is generally expected, and there is a considerable amount of discussion in the halachic responsa regarding this point. Questions such as how to compensate two people who suggested the match, or a situation in which one person suggested the match, but another person did most of the negotiating, are dealt with in great detail.

Interestingly, Rabbenu Nissim of Gerona [Ra”n Tractate Shabbos 12a], posits that the word “Shidduch” is rooted in the word “Menuchah,” which means peace and tranquility. He bases this on the Targum Yonasan’s [[Shoftim 3:11] rendering of the word “VaTishkot” – and (the land)was peaceful, as “V’Shidduchis”. Teshuvos HaGeonim [Siman 425] suggests that it stems from the word “Shadachi,” which refers to long stems that shoot forth and intertwine with one another. The word “Shidduch” then, means to knot or tie together.

May we hear of many happy matches and successful marriages! return to top

Parshas ACHAREI MOS-KEDOSHIM

After the death of Aharon’s 2 sons, G-d instructs Moshe as to how the High Priest is to conduct the service when he enters the Holy of Holies on Yom Kippur. When Aharon follows these instructions precisely, his Avodah will be accepted by G-d as atonement for his iniquities and for those of Israel. This is followed by instructions to the people about the fast of Yom Kippur, introduced here by the phrase “You shall afflict your souls.” (The Talmud explains that these words mean that one must refrain from 5 actions: eating, drinking, washing, wearing leather shoes and having marital relations.) The laws of shechitah (slaughtering of animals for food) are repeated with special emphasis on the prohibition against eating blood. The Torah states again that the Israelites are to be holy and different from other peoples, and gives us a list of the abominable sexual unions which were engaged in by other nations but which are forbidden to us. We are told that if we violate these laws, the land will spew us out.

Kedoshim begins with a call to Jews to be holy because Hashem is holy. Fifty-one Mitzvos in this parsha include honoring parents, keeping Shabbos, staying far from idolatry, not eating from a korban beyond its place and time, leaving certain produce in the field for the poor, and being honest in business. It is forbidden to swear falsely because Hashem’s name is brought into disrepute. Employees must be paid on time. We may not mislead others or pervert justice or be talebearers or hate any Jew who upholds the Torah. Wrongdoers must be rebuked. We must love our fellow Jews as we love ourselves. Different types of animals may not be mated together, nor may diverse seeds be planted together. A garment of shatness (wool mixed with linen) may not be worn. Fruit growing on a tree during the tree’s first 3 years may not be eaten. Fourth year fruit must be eaten in Jerusalem. Soothsayers may not be consulted. Men may not shave their faces with razorblade. Permanent tattooing is forbidden. Promiscuity is forbidden. Married life must be governed by Torah law.

One is obligated to honor Torah sages as one fears Hashem. Righteous converts must be well-treated. Absolute integrity must be observed in weights and measures. It is forbidden to curse one’s parents. The nation is again reminded not to follow the ways of the Canaanites if they wish to remain in Eretz Yisroel. return to top

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Soul Talk

Rashi explains that the verse at the beginning of our parashah mentions the death of Nadav and Avihu to underscore to Aharon the severity of improper entry into the Sanctuary. R' Elazar ben Azaryah compared this to a sick person who had to be cautioned not to eat cold food or sleep in a damp place. One doctor merely gave him the instructions, while the second doctor told him, ``Unless you avoid these things you will die, as did So-and-so.'' The second warning is clearly much more effective than the first.

R' Yehudah Leib Chasman, in his Ohr Yahel, learns an important lesson from this. We are speaking here of Aharon HaKohen, the brother of Moshe and a great prophet in his own right. Was it really necessary to use such vivid imagery to enforce Hashem's warning? Would he not have listened to Hashem's instructions even unaccompanied by the example of the death of his sons? Consider, in the above comparison, if it were a doctor who fell ill. Would he also need to be given a strong version of the warning for it to be heeded?

We learn from here that the pull of the physical side of man must never be underestimated. No matter what level a person reaches in his life, he must realize that he is still attached to the body, to that which desires only physical pleasures and seeks to hide from truth and live in fantasy and indulgence. And it can always be the cause of one's fall.

It is true that avodas Hashem based on fear of punishment is only the very first step in the service of Hashem. After this level, a person should progress to serving Hashem from an appreciation of His greatness and power. From there a person can reach the highest level of service and be motivated by pure love of Hashem. However, even after he has reached these heights, he must never forget the original fear of punishment with which he started, for a person is made up of a combination of the angelic and the animal, and the animal portion of man understands nothing but the stick and the rod. Thus, even one on as high a level as Aharon should not disregard the warnings that are directed at the body: If you disobey, you will die as did your sons.

This method of exhorting a person to stay on the proper path — using such bold imagery — is called mussar. The word mussar is cognate to the word yissurim (afflictions). Its job is to teach a person that this life is not the goal, and that there is a world that is more important than this one. And it cautions a person not to do that which will cause him harm. If even Aharon HaKohen had to be warned in such a stark manner through the use of such mussar, we must recognize our great need for it and never think that we are above it. return to top

Excerpted from The Kleinman Edition of A Daily Dose of Torah: Parshas Acharei Mos-Kedoshim
Artscroll Mesorah Publications, Brooklyn, NY March 2007.
To receive A Daily Dose of Torah at 20% savings, visit www.artscroll.com/pit20.

Hey, I never knew that! By Ozer Alport

Amazing Insights About the Weekly Parsha   

Q: The Gemora (Kesuvos 103b) relates that when Rebbi – Rav Yehuda HaNasi – passed away, a piece of paper fell from heaven, which stated that all who were present at that time would merit a share in the World to Come. Why don’t we find similar episodes regarding the deaths of other righteous individuals?

A: Rav Yitzchok Elchonon Spektor answers that the Gemora (Yoma 85b) records a dispute between Rebbi and the other Rabbis with respect to the atonement effected by Yom Kippur. The Sages maintain that Yom Kippur is only effective together with confession and repentance for one’s misdeeds, but Rebbi maintains that the holiness of the day itself intrinsically brings atonement and forgiveness for all. It is also known (see Rashi Bamidbar 20:1) that the death of the righteous effects atonement similar to Yom Kippur. Although the halacha is decided in accordance with the majority of the Sages, in deference to the opinion of Rebbi, his death was treated in accordance with his opinion and therefore all who were present received forgiveness, even if they didn’t repent!

Q: The Gemora (Sanhedrin 52a) recounts that while Moses and Aaron were leading the way at Mount Sinai, Aaron’s sons Nadav and Avihu followed behind them and wondered aloud to one another when their father and uncle might die so that they could assume the mantle of leadership. Hashem replied, “We’ll see who will bury who.” Rashi explains that the Gemora is coming to teach us that it was for this act of seeking power that they died prematurely. How can this be reconciled with the fact that the Torah gives an alternate reason for their death, namely that they brought a strange fire on the Altar regarding which they weren’t commanded? Secondly, where do we find that the pursuit of power is a capital crime?

A: Rabbi Yaakov Yisroel Kanievsky beautifully resolves these questions based on a Gemora in Rosh Hashana (17a-b). The Gemora states that Hashem overlooks the sins of a person and gives him time to repent if he makes himself humble and unassuming. Based on this, we can understand the Gemora in Sanhedrin. The Gemora is not saying that Nadav and Avihu were put to death for seeking honor and glory. The actual cause of their deaths was the foreign sacrifice, as the Torah states explicitly. The Gemora, however, is bothered by the fact that Hashem normally does not punish people instantly, but rather allows them an opportunity to repent. The Gemora is coming to explain that Nadav and Avihu lost that opportunity by their desire for power. To recap: Nadav and Avihu died because of the foreign sacrifice. Their death was instant because of their desire for power. return to top

Ozer Alport can be reached at ozer@partnersintorah.org

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