In this issue...  lParsha Perspectives
                                                                                                                            lParsha Pointers
                                                                                                                            lParsha at a Glance 
                                                                                                                            lSoul Talk 
                                                                                                                            lHey I never knew that; Amazing Parsha Insights.
                                                                                                                            lTable Talk; For discussion around the Shabbos Table
                                                                                                                            lLook who made Partner!

Click to print/View in PDF

Parsha Perspectives By Ozer Alport

ויקחו בני אהרן נדב ואביהוא איש מחתתו ויתנו בהן אש וישימו עליה קטרת ויקריבו לפני ד' אש זרה אשר (לא צוה אתם ותצא אש מלפני ד' ותאכל אותם וימתו לפני ד' (10:1-2

“The sons of Aaron, Nadav and Avihu, each took his fire pan. They put fire in them and placed incense upon it, and they brought before Hashem an alien fire that he had not commanded them. A fire came forth from before Hashem and consumed them, and they died before Hashem.”

The tremendous joy of the inauguration of the Mishkan was marred by the tragic deaths of Nadav and Avihu. Although the Medrash offers numerous opinions as to the nature of their sin, the Torah tells us only that they erred in bringing an offering which they weren’t commanded to do. What lesson is the Torah teaching us by emphasizing this as the cause of their deaths?

The Medrash relates that before giving the Torah to the Jews, Hashem first offered it to the other nations of the world. Each of them asked what is written in it. Hashem responded with the mitzvah which would be most difficult for that nation to observe. Not surprisingly, they all declined. Some commentators question why Hashem didn’t similarly test the Jews by presenting them with the mitzvah which would be most difficult for them to observe.

The Chiddushei HaRim (1799-1866) suggests that Hashem also challenged the Jews in their weakest spot. Hashem told Moses (Exodus 19:12) to set boundaries for the people around Mount Sinai, warning that anybody who attempted to touch the mountain would be killed.

He explains that the core of every Jewish soul yearns for spirituality. As it was created next to Hashem’s Throne of Glory, it pines to come as close to its source as possible. The notion that a Jew should be limited in his spiritual ascent, being told that there are boundaries to how close to Hashem he may come, is anathema to his very essence. Nevertheless, the Jews passed this test, recognizing that true closeness to Hashem comes only from fulfilling His will. Approaching the mountain against His instructions may feel holy, but would in reality be spiritually vacuous.

When the Imrei Emes (1866-1948) assumed the position of Gerrer Rebbe, he decreed that his disciples must be careful to recite the morning prayers at the proper time. This was a landmark enactment, as for decades they had been accustomed to spend hours spiritually preparing themselves for a sublime and awe-inspiring prayer experience.

One of the Gerrer Chassidim came to the new Rebbe to complain. He argued that since he began obeying the new rule, he lacked the necessary time to properly ready himself to pray. The quality of his prayers had declined and lacked the uplifting feeling of closeness to Hashem that he had once enjoyed.

The sagacious Rebbe responded that the Talmud states that if honey was added to the incense mixture, its smell would have been wonderful. If so, why does the Gemora rule that adding honey to the incense invalidates it? Although its smell may have seemed out-of-this-world, it would have been missing one critical ingredient: Hashem’s instructions to do so.

Similarly, elaborate preparations for prayers may seem to result in an improved experience, but if the experience takes place outside of the time Hashem allotted for the prayers, the perceived spiritual closeness doesn’t find favor in Hashem’s eyes.

Nadav and Avihu were overwhelmed by the inauguration of the Mishkan, a place where Hashem’s presence was palpable. In their excitement to come closer to Him, they forgot the most critical prerequisite to doing so: a Divine commandment to perform this action.

We live in a generation which actively promotes “spiritual” experiences. Temporary highs may seem tempting, but the lesson of Nadav and Avihu is that there are no shortcuts to closeness to Hashem, which comes only from fulfilling His will. return to top
Ozer Alpert can be reached at ozer@partnersintorah.org

 Double Mazal Tov wishes to Rabbi Gewirtz and his entire family on the upcoming Bar Mitzvah of his son Dovi and on the engagement of their son Moshe to Malki Spector of Passaic!

talking points - parshas Shemini Rabbi Elazar Meisels

1. The Tempered Joy

“And it was on the eighth day [that] Moshe called to Aharon and to his sons and to the elders of Israel.” 9:1

• Anytime the verse begins with the word Vayehi [and it was,] it indicates that grief is associated with the narrative. – Talmud, Megillah 10b
   

This verse introduced the special service the Kohanim performed in tandem with the inauguration of the tabernacle. It was also a symbol of their new status and their ability to obtain atonement on behalf of the nation through their service. What bad news could their appointment and consecration have heralded, that mandated the use of the word “VaYehi” to connote tragedy? Sforno notes that the construction of the tabernacle was not truly the ideal situation. Prior to the sin of the Golden Calf, every Jew could have served as a repository of the Divine Presence and there would have been no need for a central repository such as a tabernacle. It was only once they sinned and demonstrated their unsuitability in this regard that the tabernacle became a necessity. Marvelous as it was the joy was tempered by the sad realization that had they patiently followed Aharon’s directions, they could have enjoyed even greater closeness with Hashem.

2. Always Planning for the Future

• The fire descended down like a pillar from heaven to earth. – Rashi o And They Fell on Their Faces – They prayed the Divine Presence should continue to rest upon them in the future as well. – He’emek Davar

3. Kosher: A Means to Holiness

“Do not make your souls abominable by [eating] any creeping creature that crawls, and do not contaminate yourselves with them, lest you will become unclean because of them. For I am Hashem, your G-d; you shall sanctify yourselves and you shall become holy, for I am Holy, and you shall not make yourselves contaminated with any creeping creature that crawls on the ground.”11:43-44

• You will become unclean because of them - If you contaminate yourselves by eating forbidden foods in this world, I will in turn render you contaminated in the World to Come and before the Heavenly Court. - Rashi
• And do not contaminate yourselves with them – This point was repeated in the verse to stress that non-kosher food must not be consumed even unintentionally. Thus, a person must be exceedingly careful when consuming vegetation, much of which contains creeping creatures which are hard to detect. – Or HaChaim

The mandate to consume only kosher food is clearly not based on health considerations. Rather, the Torah emphasizes that it is based on our obligation to emulate Hashem’s holiness, which is accomplished by avoiding non-kosher food which contaminate the soul. This oft-misunderstood point is crucial, as it lays bare the claim that the basis for the kosher laws is an interest in promoting healthy eating habits. That may, or may not be a fringe benefit of this lifestyle, but it is certainly not the underlying principle. Thus, any modern advances that may render non-kosher food healthier than in previous times cannot be considered a factor in permitting their consumption. return to top
Rabbi Elazar Meisels can be reached at rabbimeisels@partnersintorah.org

This page is dedicated to, and written for the 6,000 Partners in Torah mentors.

We welcome you to join their ranks by calling 800-STUDY-4-2.
Please send your comments, questions, and suggestions to info@partnersintorah.org

Contact info for Partners in Torah Mentor Advisors*:
Rabbi Reuven Drucker | 732-985-1681 (Sunday – Friday 9:00 am – 12 Noon) rabbidrucker@partnersintorah.org
Rabbi Elazar Meisels | 212-810-2602 (Sunday & Tuesday 8:00 – 11:00 pm) rabbimeisels@partnersintorah.org
Rabbi Pinchos Jung | 845-425-6533 (leave message)

*Kindly reserve use of our advisors for mentor contact.

Parshas shemini

Hashem instructs Aharon and his sons and the Sanhedrin (the Elders) in the procedures to be followed at the dedication of the Mishkan. Korbonos (sacrifices)  are brought in honor of Hashem resting His Presence on the Sanctuary which Bnai Yisroel have built. On this day, Aharon and his sons begin their service as kohanim. Aharon and Moshe bless the nation, and the Shechina appears to all Bnai Yisroel.

The righteous sons of Aharon, Nadav and Avihu, bring fire to the altar in preparation for offering the k’toress. In some manner, they displease Hashem, and a fire takes their lives. Moshe offers consolation. Aharon is silent. He and his two remaining sons are told not to fulfill the customary ceremonies of mourning. Hashem teaches Aharon about the care with which a kohen must enter the Mishkan. His mind may not be clouded, as by wine, nor may he in such circumstances even clarify a matter of halacha.

Moshe is upset when he finds that Aharon has not eaten the chattas offering of the day. Aharon explains his reason. Moshe accepts the answer, not being ashamed to admit that he himself had forgotten the correct halacha.

The Torah outlines what a Jew may eat and what foods he must avoid. To be kosher, a four-legged animal requires split hooves and must chew its cud. Marine life is kosher only if it has fins and scales. Unkosher birds are listed. (Oral tradition gives signs of kashrus for birds.) Four-legged creatures which fly are forbidden. Signs of permitted locusts are given. Reptiles and many-legged land creatures are forbidden.

Bnai Yisroel are told that a Jew who eats forbidden food causes defilement in his soul. Hashem elevated us from the status of Egypt. He expects us to elevate our lives by becoming holy, as He is. return to top

Talk, Laugh, Learn,

Thrive as a Jew

Call 1-800-STUDY4-2

Please pray for a speedy recovery:
Tova Rivka Bas Esther Rochel, Michael ben Sophie

Soul Talk

The Gemara in Shabbos (155b) states: אָמַר רַב פָּפָּא: לֵית דְּעַנְיָא מִכַּלְבָּא וְלֵית דְּעָתִיר מֵחֲזִירָא, Rav Pappa said: There is none so poor as the dog, and none so rich as the pig. The simple meaning of this saying is that the dog, which is a more discriminating eater, is always looking for food that it considers palatable; whereas the pig, since it will eat anything, is never lacking food. However, as in all the words of the Sages, there is a deeper level to this adage; according to the Vilna Gaon, it is a strong criticism of what has become acceptable behavior by the masses.

Lashon hara (evil speech, such as slander, gossip, or false flattery) is forbidden by the Torah under several prohibitions. Depending on the situation (see the introduction to Sefer Chofetz Chaim), a person can violate up to seventeen Torah prohibitions by speaking lashon hara! However, astoundingly, many otherwise mitzvah-observant people simply do not consider it to be prohibited at all!

The Gemara in Pesachim (118a) states that one who speaks lashon hara is fit to be thrown to the dogs. [Kli Yakar (to Bereishis 37:2) explains that his behavior is similar to that of the dog, who barks and howls at anyone in its vicinity.] In the above statement, Rav Pappa is comparing the sin of lashon hara, symbolized by the dog, with the sin of eating pork. He comments that while there is none as rich as the pig, i.e., the prohibition against eating pork is widely and strictly observed, there is none as poor as the dog, i.e., the prohibitions of lashon hara are ``poor"; they are not observed or generally held to be severe. This, despite the fact that the severity of the sin of lashon hara is at least as grave as that of eating pork!

The Chofetz Chaim, in his sefer Shemiras HaLashon, brings this point home with vivid imagery. Imagine, he writes, that a Torah-observant Jew is confronted with the fact that the food he is eating is not kosher. Is there any doubt that he would stop eating immediately, and thank the individual who brought this to his attention? Would anyone imagine that someone who considers himself to be part of the mitzvah-observing community would react with anger, and continue to eat? However, this is exactly what happens many times when one is confronted with the fact that the content of his conversation is forbidden. It is common for the speaker to become upset, and explain in no uncertain terms that regarding the ``evil" person who is the subject of his conversation, it is not only permitted, but a mitzvah, to speak about him!

We must condition ourselves to regard the sin of lashon hara as the severe transgression that it actually is. The Chofetz Chaim states that the first step in doing this is to learn the pertinent halachos, so that one will be aware of the forbidden aspects of his speech. return to top

Excerpted from The Kleinman Edition of A Daily Dose of Torah: Parshas Shemini
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   

1) Q: The Rambam rules (Hilchos Deios 6:7) that a person who sees his friend transgressing or engaged in inappropriate behavior is required to rebuke him and explain to him the error of his ways. He adds that this must be done in a soft voice and gentle manner, making it clear that the criticism emanates solely from a pure desire to assist and benefit his friend. In fact, Rav Chaim Volozhiner maintains that a person who is only able to deliver rebuke in an angry, rude manner is exempt from the mitzvah based on the condition of the Rambam. Where is this requirement hinted to in the Torah?

A: I once saw a beautiful hint to this concept from 10:16-17. The Torah tells us explicitly that Moses was angry at what he perceived as an incorrect judgment on the part of Aaron and his sons. Nevertheless, the first letter of the words of his actual criticism (מדוע לא אכלתם את החטאת במקום הקדש) spell out מלא אהבה – full of love – hinting to us that even as he carried out what he perceived to be his Divine obligation to protest their actions, he did so in a way which demonstrated his love for them and his pure motivations in doing so!

2) Q: Why is the sacrifice prescribed by the Torah (5:17-18) for somebody who is in doubt whether he even sinned, such as a person who ate one of two pieces of meat and subsequently found out that one of them wasn’t kosher, significantly more expensive – 48 times more – than that required of a person who knows with certainty that he sinned? Wouldn’t logic seem to dictate that the opposite be more appropriate?

A: The Nodah BiYehuda posits that the age of 20 isn’t calculated chronologically but is based on a person’s intelligence and development. A person with a maturity beyond his years could then be liable to Divine punishment even before the chronological age of 20. Although Nadav and Avihu weren’t yet 20 years old, their “development IQ” gave them a spiritual age over 20 and they were thus subject to Divine punishment.

3) Q: Rashi quotes (10:2) the opinion of Rav Yishmael, who maintains that Nadav and Avihu were killed for entering the Mishkan and attempting to bring a sacrifice while drunk. How could they be held responsible for violating a prohibition which would only be taught after their deaths (10:9)?

A: The Mishmeres Ariel answers that we see from here that a person is held responsible for sins which he “should have known better” than to commit, even if he wasn’t explicitly commanded not to do them. Although there wasn’t yet a commandment forbidding a person to offer a sacrifice while under the influence of alcohol, the concept that a person shouldn’t serve Hashem with light-headedness and frivolity should come naturally.return to top

Ozer Alport can be reached at ozer@partnersintorah.org

LOOK WHO MADE PARTNER
Recent sampling of people who've joined in as Partners
Abtin Missaghi, Los Angeles, CA
Dan Black, Las Vegas, NV
Nathan Kieso, Iowa City, IO
Emily Rollo, Gainesville, FL
Making Partner Has Never Been This Easy!

Parsha Partner™ is a publication of Partners in Torah a division of Torah Umesorah,
the National Society for Hebrew Day Schools
Rabbi Eli Gewirtz, National Director

Honor or remember a loved one by dedicating an issue of Parsha Partner which reaches over 15,000 people each week. Dedications (up to 15 words) for yahrtzeits, refuah shleyma, etc. are $180 an issue.For email subscription, and dedication information, or to have Parsha Pointers sent to your shul please call 732-363-3330, ext. 223 or via e-mail parsha@partnersintorah.org

Share the Gift of Jewish Wisdom with a Fellow Jew.
Call 800-STUDY-4-2 or visit us on the web at www.study42.org

Your Dedication Here