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Parsha Perspectives 

ולקחתם לכם ביום הראשון פרי עץ הדר כפת תמרים וענף עץ עבת וערבי נחל

(ושמחתם לפני ד' אלקיכם שבעת ימים (23:40

“You shall take for yourselves on the first day (of Sukkos) the fruit of a citron tree, the branches of date palms, twigs of a plaited tree, and brook willows. You shall rejoice before Hashem your G-d for seven days.”

Rav Shlomo Zalman Auerbach related that there was a Jew who brought his esrog to the synagogue each year and proudly showed it to the other men present. After asking how much they thought it was worth, he would smugly boast that he had actually paid only one shilling (a very small amount). When they asked him how he was able to get such a beautiful esrog for such a cheap price, he explained that most people go shopping for an esrog immediately after Yom Kippur. Because demand is high at that time, the merchants are able to raise prices to very elevated levels. Recognizing this, he delayed his shopping until the afternoon of Erev Sukkos. At that time, the sellers realized that they had no chance of selling their remaining inventory and were happy to receive any token price.

The story bothered Rav Shlomo Zalman, and he approached the man to rebuke him. He told the man that the Gemora in Beitzah (16a) records a dispute between Shammai and Hillel regarding the proper manner in which to honor Shabbos. Shammai maintained that a person should already begin preparing for Shabbos on Sunday. Whenever Shammai found a nice animal for sale, he would purchase it for Shabbos. If he subsequently found a nicer one later in the week, he would buy the new one for Shabbos and eat the first one.

The Gemora relates that Hillel had a different approach – מידה אחרת היתה לו . – Hillel trusted Hashem each day to provide him with his needs for that day. He would immediately consume anything he purchased at the beginning of the week and would wait until Friday to purchase his Shabbos needs.

Rav Shlomo Zalman questioned why Hillel didn’t conduct himself in the manner that Shammai did, which seems to be the preferable approach. Further, what is the meaning of the Gemora’s phrase היתה לו – ‘he (Hillel) had’? He explained that the Gemora emphasizes this to teach that Hillel conducted himself with complete bitachon – faith in Hashem in all areas of his life, both in mitzvah performance and in his personal affairs. If he needed to purchase a new shirt, he didn’t do so in advance. He waited until just before he needed to wear it, trusting that Hashem would provide him with it at that time.

Because this was Hillel’s style across the board, he was permitted to use this approach for doing mitzvos. However, a person who conducts himself differently in areas relating to his personal needs, preparing in advance to guarantee himself the best item, but waits until the last minute in spiritual matters, isn’t demonstrating financial savvy but a cavalier lack of respect for Hashem’s mitzvos.

The lesson for us is clear. We must

We must give our spiritual affairs the same priority that we give to our personal ones. The efforts we make trying to perfect every detail of our earthly existence, from our homes to our finances to our vacations, should carry over to matters of the soul, as we show Hashem that we give the same respect to His desires and happiness that we give to our own. return to top
Ozer Alpert can be reached at ozer@partnersintorah.org

Mazal Tov to Ozer Alport on his upcoming marriage to Adina Goldfarb on May 6th, Lag B’Omer!
May they merit to build a Bayis Ne’eman b’Yisrael. Mazal Tov from all your “Partners” in Torah!

talking points - parshas EMOR
Rabbi Elazar Meisels

1. Different but Equal

“Hashem said to Moshe: Say to the Kohanim, sons of Aharon, and tell them, ‘you shall not contaminate yourselves to a dead person among his people.’” 21:1

• “You shall sanctify him for he offers the food of your G-d, he shall remain holy to you…” 21:8

In this Parsha, the Torah proceeds to delineate a large number of restrictions imposed upon the Kohanim by virtue of their elevated spiritual status. There are limitations on whom they may marry and even on how they must mourn. In return, we are expected to show them respect and act with deference toward them. Next in line were the Levites, and lowest ranking were the Israelites. It is interesting to note that this arrangement was accepted by the people with the understanding that on a national level, no one can serve Hashem by himself. Rather, there are roles that must be filled, and not all fit the same role equally. Each group was unique in what it had to offer and although their roles differed, their importance in the overall framework was identical.

2. Holiday or Holy Day?

“Hashem spoke to Moshe saying: Speak to the Children of Israel and say to them, ‘Hashem’s appointed festivals that you are to designate as holy assemblies, these are My appointed times.’” 23:1,2

• The festivals are days on which the people are invited to assemble in prayer and thanksgiving, and celebrate with elegant attire and festive meals. – Ramban
• That you are to designate as holy assemblies – This “designation” is achieved when we prepare for the holiday by studying its relevant laws in advance and suffusing it with spiritual meaning. Absent that, it is merely an orgy of eating and drinking and lacks appeal in the eyes of Hashem. – Kli Yakar
• These are My appointed festivals – When the festival consists of Torah study and a focus on the spiritual messages of the day, it can be properly termed, “My festivals”. If they’re purely devoted to family gatherings and culinary delights, they’re human concoctions that find no favor in Hashem’s eyes. - Sforno

In western culture, the word “holiday,” means nothing more than a respite from the tedium of the daily grind, to be spent in leisurely pursuits at the beach, grill, or some foreign destination. It is a “day” minus any semblance of the “Holy” that precedes it. Certainly, there’s nothing objectionable with a well-earned vacation, but it shouldn’t be confused with a holiday. A true Jewish holiday must consist of holy elements, in addition to the gastronomic pleasures and family reunions that assist us in appreciating the sacred overtones of the day.

 3. Bread of Sustenance

“You shall take fine flour and bake twelve loaves…You shall place them in two stacks, six in each stack on the Pure Table, before Hashem. You shall place pure frankincense on each stack…a fire-offering for Hashem.” 24:5-7

• Each Friday, 12 loaves were baked. They were placed on the Table on Shabbos. The old loaves were divided among the Kohanim and eaten. Miraculously, the breads remained as fresh as when they were baked all week long. Talmud, Tractate Menachos 96b

Rabbeinu Bachya explains that the special fire-offering of frankincense that was sprinkled upon the loaves would inspire divine blessing for all the bread and sustenance in the world. He ascribes great significance to the fact that there were specifically twelve loaves, and in mystical terms, he describes how this reflected the arrangement of the angels that surround the Divine Throne. While these concepts may be beyond our limited comprehension, it is fascinating to reflect on how our actions in this world can so meaningfully impact the heavenly worlds and result in enormous benefit for all of humanity.return to top
Rabbi Elazar Meisels can be reached at rabbimeisels@partnersintorah.org

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By: Rabbi Elazar Meisels

Dear Rabbi,
I’ve been studying Jewish ethics with my mentor and find it so uplifting. However, there is one area that’s been giving me a lot of trouble recently. We’ve discussed the importance of not being judgmental of others and always trying to give others the benefit of the doubt. While on one hand it seems very noble to be so charitable in one’s assessments, it also seems to be very naïve. Does the Torah really expect us to believe that everyone we meet is so righteous? If so, how do we explain all the terrible things that people do to each other and get into the news? Can you help me with this?
Nancy B.

Nancy,
I, too, find the Torah’s approach to interpersonal relations extremely uplifting. The phenomenal sensitivity that the Torah requires of us when dealing with others truly parallels the exquisite care that the Torah expects of us in our relationship with G-d Himself. Nancy, I believe your well-placed question can be answered by filling in some of the gaps that you may not have discussed with your partner. I would like to make three points, but before I do, let’s briefly review. You’ve undoubtedly learned that there are three categories of people to whom the mitzvah of giving another the benefit of the doubt applies:

(1) A righteous person— should be judged favorably, even if it seems that he has behaved improperly, (2) A willful transgressor—should not be given the benefit of the doubt, and (3) An average person—should be given the benefit of the doubt, if his behavior could be equally interpreted in positive or negative light.

(1) What are our obligations when we meet someone for the first time and do not know his status? The Chofetz Chaim, (Chofetz Chaim, Pesicha Aseh 3), one of the authorities in this area of Jewish Law, rules that we are not required to judge him favorably until we know that the individual is unquestionably not a willful transgressor. Clearly, then, we are not required to be starry-eyed and overly optimistic about everyone we meet. There are disreputable people in the world. We are only required to judge those whom we know, in a favorable light.

(2) Some authorities explain that there is a fundamental difference between what one thinks about another person and how one acts towards him. The mitzvah to judge favorably dictates what our essential opinion is about another. It does not, however, preclude what precautions we may take to protect ourselves from possible harm – i.e., even though we may take measures in order to protect ourselves from potential harm, the mitzvah of judging favorably requires us to formulate an opinion about our associate as if he or she were a totally righteous individual.

(3) Others explain that we are even permitted to think the worst of another and as a result take any precautions in order to prevent a possible loss. Such thinking does not violate the mitzvah to judge others favorably. The mitzvah to judge others favorably only begins after an untoward event takes place. For example, if Jack invites Sam to his home for a meal, Jack may be concerned that Sam will pilfer his valuables and therefore hide them to protect them from Sam’s eyes. However, if after Sam leaves, Jack discovers that he is missing something of value, he may not suspect Sam of thievery, but rather attribute his loss to having misplaced the object (see Chareidim 9:30).

In the final analysis, Nancy, the Torah does not expect us to be naïve when dealing with other people, since it allows us to protect ourselves from other people’s potentially harmful behavior. But, the Torah does demand of us to be charitable in our judgments about others, when we are uncertain of the facts. If everyone subscribed to this mitzvah, wouldn’t our world be a better place?
All the best to you, Rabbi D. return to top

Parshas EMor

Hashem instructs the kohanim that they may not bring “Tumah” (spiritual uncleanliness) upon themselves by coming in close proximity with a corpse. They may become tameh only for seven close relatives. A Kohen Gadol may not attend the funerals of even close relatives. Because of their holy status, the kohanim are more restricted in their choice of a wife than the Israelites. Kohanim with specific disabilities may not serve in the Bais Hamikdash (Holy Temple). Terumah, food which may be eaten only by kohanim, is permitted also to close members of their families and to their Canaani slaves.

Animals offered as korbanos (sacrifices) must be free of blemish. No animal may be offered before it is eight days old, nor may a young animal be slaughtered on the same day as its mother. Violating these laws constitutes a desecration of Hashem’s name, and controverts the purpose for which Hashem took us out of Egypt.

The parsha lists all of the Yomim Tovim, and describes how they are to be observed. Pesach, in Nisan, is observed by the eating of matzos. On the second day of the Yom Tov, the Omer offering of barley is brought to the Bais Hamikdash. This permits everyone to make use of the new grain. Seven full weeks are counted until Shavuos, when two breads from the new wheat harvest are offered. Warnings are repeated not to forget the poor and the convert during our celebration of the Yomim Tovim. On Rosh Hashana we blow the shofar. On Yom Kippur, all eating and drinking is forbidden, and other restrictions also apply. It is a day of forgiveness. Sukkos follows, with the mitzvah of carrying the lulav and esrog. Jews move their residences to sukkos to remind them of Hashem’s constant watchful care over them. Shmini Atzeres completes the Yom Tov calendar. All Yomim Tovim are marked by restrictions in activities, by korbanos offered in the Bais Hamikdash, and by rejoicing.

Instructions are given for the lighting of the menorah in the Bais Hamikdash, and for the display of the 12 showbreads each Shabbos until the following Shabbos. The parsha ends with the incident of the “mekalel” who blasphemed against Hashem. Moshe is taught halachos concerning those who kill persons or animals, or who curse the name of Hashem. The mekalel is punished. return to top

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Soul Talk

In delineating the laws of rejoicing on Succos, Rambam (Hil. Lulav 8:15) finds the opportunity to elaborate on the importance of the joy that must accompany the performance of all mitzvos: The joy that a person must have upon fulfilling a mitzvah and in the love of Hashem is a significant undertaking and service of Hashem. One who holds back from feeling such joy is worthy of punishment. One whose feeling of self-importance and whose desire to maintain his position of prominence and honor keep him from displaying such joy where it is called for, is a sinner and a fool. Conversely, one who disregards his personal honor and dismisses his own pride in order to show excitement and elation for a mitzvah, he is a great man and truly honored.

In his sefer Alei Shur, R' Shlomo Wolbe records a series of mussar vaadim (meetings) in which the subject of the joy in doing mitzvos is discussed. Following are excerpts from the second vaad:

A reasonable person, who is able to realistically assess his situation, can without much difficulty reach a level of happiness with his lot. The happiness that is required in doing mitzvos, however, is another matter. Rambam calls this `a great undertaking.' Kuzari too speaks of the self-preparation and the focusing of one's mind that is necessary before one is able to perform a mitzvah with joy. One is obligated to feel a happiness with the mitzvah itself, out of a sense of love for the One Who commanded us to do it, and from a recognition of the great privilege it is to be able to perform a mitzvah.

The Arizal (Rav Yitzchak Luria) once confided to one of his followers that he attained his great levels of spirituality only due to the joy with which he performed every mitzvah. Obviously, we are very far from the level of the Arizal. How are we to begin to reach the point where we can perform mitzvos, on our own level, with joy?

For each person there is one mitzvah, whether it be learning Gemara, praying, the mitzvos of Shabbos or of kindness, with which he feels a special connection or appreciation. The place to begin is with that mitzvah. Do not rush into the mitzvah. Take a moment before beginning it to consider that you are about to do a mitzvah that was commanded to you by Hashem, and through which you will have a connection to Him. The Chazon Ish (R' Avraham Yeshayah Karelitz) once remarked that one who puts tzitzis on his garment in the proper way as required by halachah will be filled with an over whelming joy for the privilege of being attached to Hashem.

To reach a genuine feeling of closeness to Hashem through the performance of mitzvos is not something that comes easily. We must remember that there is great benefit to be had even from the exercise of attempting to reach the goal of performing a mitzvah with joy. The work ahead is difficult; with determination and endurance, and with the help of God, we will see success. return to top

Excerpted from The Kleinman Edition of A Daily Dose of Torah: Parshas Emor
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 in Rosh Hashana (34a) quotes various opinions regarding the sound the Torah intended when it instructed us (Bamidbar 29:1) to blow the shofar on Rosh Hashana. In order to avoid doubt and to perform the mitzvah according to all opinions, we are accustomed to blow three different sounds: tekiah, shevarim, and teruah. Although we sound the shofar according to each possible interpretation, there is nevertheless a specific order in which we arrange the sounds. When blowing them all together, we first blow the simple tekiah, then the three shevarim sounds, then the broken teruah’s, and finally another unbroken tekiah. Why were the sounds arranged in this particular order?

A: The Shelah HaKadosh writes that this order was specifically chosen in order to symbolize for us the concept of repentance. King Solomon writes in Ecclesiastes (7:29) האלקים עשה את האדם ישר והמה בקשו חשבנות רבים – Hashem made man straight, but people sought out numerous complex calculations. We begin by sounding an unbroken tekiah to symbolize the simple, straightforward manner in which Hashem initially created us. Unfortunately, as the verse prophesies, we inevitably complicate situations unnecessarily, as represented by the broken sounds of the shevarim. As if that weren’t sufficient, we fail to recognize the error of our ways until we have reached rock bottom, as suggested by the short crying sounds of the teruah. Sometimes it is only after a person has reached the nadir that he is able to recognize how far he has fallen from his original heights, and it is this realization which jolts and inspires him to full and proper repentance, allowing him to return to the straight tekiah just as he was created!

Q: If one’s sukkah isn’t large enough for everybody to fit in it, meals can be eaten in shifts. If people want to sleep in it, sleeping in shifts isn’t very practical. Is it permitted to wait until some of them are sleeping and then gently drag them out of the sukkah?

A: As far-fetched as this suggestion sounds, Rav Shlomo Zalman Auerbach actually rules that it is permissible! He explains that the mitzvah is only to go to sleep in the sukkah, but once a person is already sleeping he is unconscious and exempt from any further obligation in mitzvos until he awakens. Although permissible, this may not be so feasible, as if the person wakes up while being moved, he must once again return to the sukkah to fall asleep, thereby defeating the entire purpose of the plan. Nevertheless, Rav Yisroel Reisman suggests a more practical application of this ruling. If the weather forecast calls for a torrential downpour in the middle of the night and a person doesn’t want to be awakened by it, he can simply go to sleep in the sukkah and once he is sound asleep, somebody can spread a solid cover across the top of the sukkah. Although doing so invalidates the sukkah, the person is already sleeping and therefore exempt from the mitzvah, and doing so will allow him a warm and dry night’s sleep!  return to top

Ozer Alport can be reached at ozer@partnersintorah.org

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