Tzav: Even Law-Breakers Deserve Some Respect

by Rav Hillel Fendel.

Technical laws, when they are given by G-d's holy Torah, can teach us much about even our inter-personal relations.

This week's Torah portion of Tzav (Leviticus, Chapters 6-8), discusses many details of the Holy Temple service. For instance, the sin-offering sacrifice (ḥatat) is to be slaughtered in the northern part of the Temple's main Priestly section, north of the large Altar. The Torah does not tell us this detail in a straightforward manner; we rather have to figure it out ourselves. How so?

The Torah states, "In the place that the burnt-offering [olah] is slaughtered, there the ḥatat shall be slaughtered" (Vayikra 6,18). And where is this place, the Talmud asks (Z'vahim 48a)? It is in the north, as written, "He shall slaughter [the olah] north of the Altar." (Though the context is referring to the Priest, the owner of the sacrifice may also slaughter; see Z'vahim 31b.)

This simple but technical law regarding the location of the hatat offering teaches us a very important ethical lesson: If there would have been a specific place set aside only for sin-offerings, then the sinners who bring them would be quite embarrassed; everyone who sees them in that place would realize that they have sinned. In order to prevent this, the sinners and those who bring other sacrifices are all assigned to the same place. So explains the Jerusalem Talmud (Yevamot 8,3).

How does the Talmud know that this is the reason for slaughtering the ḥatat there? Perhaps there is something special about the "northern" part of the Altar? The answer is that though this is certainly true, it seems obvious that the Torah could have simply stated straight out, "Slaughter it in the north!" But it didn't; it rather linked the ḥatat with the place of the olah, indicating to our Sages that the place of the ḥatat is not connected specifically to the north, but rather just that it should be together with other sacrifices – in order to avoid embarrassment.

There are several other Torah laws as well that teach us that the dignity even of sinners must be maintained. For instance, it is well-known that our primary prayer, the Amidah (Shmoneh Esreh), must be recited quietly. Why is this? Because it includes the blessing S'laḥ lanu, "Forgive us for we have sinned," in which the worshiper can add his own words of repentance for specific sins. In order that others not hear his words of confession, the entire Amidah is recited silently.

Even a thief in the midst of carrying out his crime is sometimes given extra consideration! The Torah tells us (Sh'mot 21,37): "If a man steals an ox or sheep and sells it or slaughters it, he is liable to pay five [times the value] of the ox, or four times the sheep." Why the difference between an ox and a sheep? Rashi cites the famous explanation of the Talmudic sage R. Yochanan: Because the thief must carry the sheep on his shoulders, he is "compensated" for the blow to his dignity by having to pay less than one who steals an ox, which can walk on its own. Both are gravely punished, of course, but the Torah makes this "token" difference in order to teach us how careful we must be when dealing with a human being – even a sinner.

Another fascinating example:

The Torah tells us (D'varim 20) that during wartime, everyone must participate in the battles – except for certain exceptions. These include one who built a new house and did not yet dedicate it; one who betrothed a woman and did not yet marry her – and one who is afraid. R. Yosi HaGlili explains in the Talmud that this refers not necessarily to one who is physically afraid, but rather fears that his sins will cause him to lose Divine protection. And the reason all of these exceptions are grouped together is so that no one will know who is turning back from the war because of his sins and who for the other reasons. Again we see that the sinner must be accorded the same "protection from shame" that everyone else is.

It should also be noted that when, unfortunately, a death sentence must be carried out, a woman convict is treated extra modestly – for even when she is about to be executed, her dignity is still an important priority.

Let us bring a final example, unconnected to sinners, but one that emphasizes how careful we must be not to shame another – even inadvertently! If Reuven owes money to Shimon, but he does not have the money to pay him back, Shimon must be careful not to have Reuven even see him on the street! That is, when Shimon sees Reuven happening to walk in his direction, Shimon must cross over to the other side, so that Reuven not be embarrassed before him. So precious are the Torah's ways and commandments!

As we began: "In the place where the olah is slaughtered, there – and not in its own reserved section – shall the hatat be slaughtered."

Vayikra: Five Reasons for Torah Sacrifices

by Rav Hillel Mertzbach, Rabbi of the Yad Binyamin Central Synagogue, yeshiva.org.il, translated by Hillel Fendel.

This week's Torah portion - Vayikra, chapters 1-5 in Leviticus - deals with several different types of sacrifices. The great sages of Israel had differing opinions about the purpose of the sacrifices. Let us examine several of their approaches to this question.

The Rambam: Correcting Idolatrous Thinking

Maimonides writes in his Guide for the Perplexed (Part 3, Chapter 46) that the sacrificial mitzvot are meant to correct idolatrous beliefs: "… The Egyptians and the Chaldeans, among whom the Israelites had lived from ancient times, worshipped cattle and sheep … and the people of India to this day do not slaughter cattle at all. G-d therefore commanded us to slaughter these three species in honor of His great Name, to publicize that the very things the [pagans] considered the ultimate [sanctity] are what are [slaughtered and] brought as offerings to the Creator, and precisely through them our sins are atoned. In this way, false beliefs - a disease of the soul - are healed, for every illness can be cured only by its opposite.”

The Ramban therefore brings two other explanations for the mitzvot of sacrificial service. The first is that when a person wishes to serve G-d, he must truly feel that he himself should have been offered up as a sacrifice, and that the burnt organs of the animals should actually have been his – in order that he realize that his sins to G-d, bodily and spiritually, deprive him of his right to life and deserve actual death.

Nachmanides (the Ramban) strongly objected to the Rambam's approach, and wrote against it vociferously in his commentary to this week's portion (Vayikra 1,9). Calling the Rambam's words on this matter "foolishness," the Ramban presented several difficulties with it:

1.      The Torah calls the sacrifices, "a fire-offering of a sweet flavor to G-d" and the like. Can it possibly be that the purpose of such a precious concept would be only to teach pagans the folly of their ways?

2.      The solution of offering up their gods in fire won't help persuade them that paganism is mistaken; they will just assume that the sacrifices are being offered in honor of their gods' zodiac signs.

3.      More than 1,000 years before the Torah was given, well before the pagans, Abel and Noah brought sacrifices to G-d. As such, the Torah's sacrifices can't simply be a response to pagan practice, because they predate it.

4.      If the Rambam is correct, why will we have to bring sacrifices in future times?

Nachmanides' Two Approaches

However, this explanation has come under criticism. For one thing, not all sacrifices in the Torah are totally burnt, meaning that they don't stand for a person "sacrificing" himself. In addition, other sacrifices are not for atonement at all, but rather for thanksgiving, etc. Thirdly, many sacrifices are on behalf of the entire nation; where does "sacrificing oneself" fit in there?

The Ramban's second explanation centers around self-nullification before the Divine will. In his words: “In truth, there is a hidden secret in the sacrifices… G-d is as if saying: 'I do not want sacrifices for their own sake, but just so that My will be done.'"

The Maharal of Prague (Tiferet Yisrael, Chapter Six) basically agrees: "The Sages teach that we must not say that G-d gave us mitzvot for the benefit of the recipient, namely the person fulfilling them; they are rather decrees from G-d, Who imposes decrees on His people [without explanation], like a king who issues a decree upon his subjects.”

Rav Sh. R. Hirsch and Rav A. I. Kook

In his work, "The Mitzvot as Symbols," the renowned 19^th-century Torah leader Rabbi Shimshon Rafael Hirsch explained that the sacrifices, like other mitzvot, are meant to express a symbolic idea. The sin-offering expresses the symbolism of our desire to ask the Creator for forgiveness for our sins; the thanksgiving sacrifice expresses, symbolically, our desire to give thanks, etc.

Rav Kook (1865-1935, the first modern-day Chief Rabbi in the Land of Israel) strongly opposed Rav Hirsch in this matter. He wrote in his Orot HaMitzvot as follows: "Delving into the depths of knowledge, we see that the mitzvot are not symbolic, merely for the purpose of noting something of the imagination; they are rather matters that actually form and effect the universal human existence."

In Conclusion

We have cited five reasons for the mitzvot of Temple sacrifices, each of which has a layer of truth. We have seen that the reason could be to separate us from idolaters, or to have us feel as if we ourselves are being sacrificed; it could be that it is a Divine decree, or something that helps us symbolically to express a truth; or it could be that they are for the purpose of a spiritual rectification in our souls.

What all these approaches share is that sacrifices, korbanot, are based on hitkarvut (the same k.r.v. root), meaning to "come close." The word kravaim, too, which refers to the inner organs of the sacrifice that are offered on the altar, also shares this root. Furthermore, one must feel that he is in a krav, a battle, to give his life in order to come close to G-d, and to ensure that his deeds emanate from his "insides," from his innermost being and true self.

We pray that we may merit to come close to G-d with all our hearts, and that He bring us close to Him with great love.

HaChodesh: A Special Month and its First Day

by Rav Hillel Fendel.

This Shabbat we will read not only the last two portions of the Book of Sh'mot – Vayak'hel and Pekudei – but also an additional passage in honor of the special month of Nissan, which begins next week. In fact, the name of this passage is HaChodesh, meaning "The Month."

Why and wherefore do we read HaChodesh? And is it connected with the curious fact that the Torah, which is not a history book, focus sharply in on the first day (Rosh Chodesh) of Nissan in two consecutive years?

The Book of Sh'mot begins, tells a long story of Israelites and their Exodus from Egypt, ending with the construction and completion of the Tabernacle (Mishkan), Israel's portable Holy Temple. Both of these two events center around Rosh Chodesh Nissan.

Chapter 12 in Sh'mot tells us that, shortly before the Plague of the Firstborns, G-d commanded Moshe and Aharon to tell Israel how to commemorate the coming days. On the first day of Nissan in the year 2448, the Israelites were instructed, first of all, how to relate to Rosh Chodesh Nissan: "This [new moon] shall be the head of the month for you, the first month of the year for you" (Sh'mot 12,1). The second of these two commands tells us to ensure that Nissan retains a prominent place in the Jewish calendar.

As Rav Eliyahu Ki-Tov writes in Sefer HaTodaah (Book of our Heritage), the verse states "the first month for you" – lakhem, in Hebrew -  spelled with the same letters as the word melekh, meaning "king."

The first command in this verse, however, is more specific. It instructs us regarding the laws of determining Rosh Chodesh, and also to set a permanent annual calendar. This command might seem trivial, but in fact it is a central tenet in Judaism in more than one way. For one thing, without knowing what day of the week or month it is, we would not be able to observe many of the Torah's commandment, such as the Sabbath and holidays.

No Jews in the Land of Israel? Impossible!
In addition, Maimonides (in his Book of Mitzvot, positive mitzvah #153) writes that the mitzvah of determining the months and festivals is fulfilled exclusively by the Great Court in the Land of Israel, or by virtue of its calculations. The Rambam continues: "Let us assume, for example, that there would be no Jews in the Land – Heaven forbid that G-d would do this, because He promised that he would never totally erase the signs or vestiges of the Jewish nation… - we would not be able to calculate the calendar…"

This tells us two very basic principles of Judaism. One is that the so-critical calculations regarding the beginning of the months and year are not made by individuals, but only on a national basis, by the Court in Jerusalem. Until the Court is reinstated, the calendar that we use is based directly on its original calculations.

The second point is that the lack of Jews in the Holy Land is something that can simply never happen, because it would mean, Heaven forbid, the end of the Jewish Nation – which is impossible as long as the sun, moon and stars exist (see Yirmiyahu 31,34-35); without a Jewish presence in the Land, there is no Judaism!

Back to the first Rosh Chodesh Nissan: G-d further commanded us on that day how to start preparing for the first Passover celebration, including when to take a Paschal lamb, and not to eat leaven but only matzot for the week of the holiday.

The Ten Firsts

Exactly a year later, on the second Rosh Chodesh Nissan, the Torah tells us exactly what happened on that very special day – and it was quite a list! The first thing that happened, as we read in this week's Torah reading in Sh'mot 40,2 and 17), is that the Mishkan was finally erected – after a few months of construction and a few more months of waiting for the month of Nissan to start!

In addition, the Gemara tells us that no fewer than ten "firsts" happened that day. Given that the sanctification period for the sons of Aharon as priests had just ended, it was the first-ever day that the Cohanim, and not the first-borns, served as Priests; it was the first day that the regular daily Temple service was held; it was the first time that the Priestly Blessing was recited; and more.

Why, Then?
When we speak of the special HaChodesh reading, then, we have to figure out why the first one was chosen, referring to the Rosh Chodesh just before the Exodus – and not the second one, which was a festive day having to do with the Grand Opening of the Mishkan!

According to Rashi, the answer is clear: He says (Tr. Megillah 29a) that the HaChodesh passage is connected to the upcoming holiday of Passover, in that many laws of the holiday are included there. It is therefore logical to read from the Rosh Chodesh passage that deals with Passover.

However, the Jerusalem Talmud (JT) has a different take. Based on a question it asks, we can see that the JT feels that the main thing about HaChodesh is that the Mishkan was erected on that day. Let us explain.

The JT asks why it is that during this period when four special passages are read over the course of a few weeks, the passage of the Red Heifer comes before HaChodesh? It ought to be the opposite, the JT states, because the Red Heifer was prepared for purifying the Israelites on the second day of Nissan – which comes after the construction of the Mishkan on the first day! This tells us that HaChodesh is meant to commemorate the Mishkan – so why, then, is the passage that we read taken from Sh'mot 12 and not from Sh'mot 40 or Vayikra 9, which tell the story of the first days of the Mishkan?

Firstly, let us answer the JT's question: The passage of the Red Heifer precedes that of The Month because it "involves the purification of all of Israel" – reason enough to give it precedence.

Let us now try to answer the question on the JT: It could be that the Sages did not want to choose to read about that second Rosh Chodesh, when the Mishkan was dedicated, because of the terrible tragedy that occurred in the midst of the festivities: the deaths of two of Aharon's sons, Nadav and Avihu, for having offered up a "strange fire." [See Vayikra 10 to learn about this tragic episode.]

Other Possibilities
It could also be that the passage in Sh'mot 12 was chosen because of the critical importance of the mitzvah of having a set calendar, as we explained above. Or it could be because of its relevance to the time of year – Passover; it is as an essential reminder that the month of Nissan is approaching and we must prepare to ascend to Jerusalem in purity.

In any event, even though we read the Passover section for HaChodesh, it is good to have in mind as well that this upcoming day of Rosh Chodesh Nissan marks the anniversary of the Mishkan's presence in Israel – and therefore the beginning of G-d's "dwelling in our midst" (Sh'mot 25,8).

Ki Tisa: Superficial Spirtuality

by Rav Moshe Leib HaCohen Halbershtadt, Founder and Director of YORU Jewish Leadership, yeshiva.org.il, translated by Hillel Fendel.

This week's Torah portion of Ki Tisa (Sh'mot 30,11-34,35) tells the momentous story of the sin of the Golden Calf. It happened while Moshe Rabbeinu was on Mt. Sinai learning the Torah that G-d was about to give Israel – and so Moshe didn't know about it until G-d told him: "Your nation has strayed quickly from the path that I commanded them; they have made for themselves a cast-metal calf" (Sh'mot 32,7-8). Moshe immediately prayed for the nation, and G-d "refrained from [punishing] the nation as He had said" (verse 14). However, when Moshe saw for himself how the nation was sinning so egregiously, he "became angered and threw down the Tablets [of the Covenant] and broke them" (verse 19).

How can we explain Israel's sin? The nation had merited to see with its own eyes amazing miracles and Divine leadership, including the Ten Plagues and especial providence at all times, as written, "G-d went before them by day in a pillar of cloud to guide them… and by night in a pillar of fire to give them light...” (13,21).

They also experienced, of course, the splitting of the Red Sea, a miracle so great that the Sages taught that those who experienced it were on a level even higher than prophecy: "From where do we know that even a maidservant at the sea saw what the prophets Isaiah and Ezekiel did not see? As is written, “By the hand of the prophets I made Myself known in visions” (Hoshea 12,11), and “The heavens were opened and I saw visions of G-d.” (Yechezkel 1,1)" – whereas the Israelites saw Him even more directly than via a vision, singing afterwards in the Song of the Sea, “This is my G-d” (15,2).

The Sages explained this via a parable likening the situation to a human king who entered a province. He arrived with great fanfare - trumpets sounding around him, mighty warriors standing at his right and left, troops marching before and behind him. And yet everyone had to ask, “Which one is the king?” – because he was a human being like everyone else and was not distinguishable. But when the Holy One, blessed be He, revealed Himself at the Red Sea, no one needed to ask, “Which one is the king?” Rather, as soon as they saw Him, they recognized Him and sang out, “This is my G-d, and I will glorify Him" (Sh'mot 15,2). [Based on Mekhilta, B'shalach, section 1]

Returning to our question: How could it be that the Israelites were surrounded by miracles and ascending ever upwards to be worthy of the greatest occasion in human history – the Stand at Mt. Sinai – and then, at the last minute they fall into the grave sin of idol worship!

The answer is found in the fact that there was one tribe that actually did not sin and did not allow themselves to follow the masses. The Tribe of Levi stood steadfast in their loyalty to G-d: "Moshe… called, 'Who is for G-d?' And all the Levites gathered to him" (32,26). In recognition, G-d "differentiated the Tribe of Levi, to carry the Ark of the Covenant, to stand before G-d, to serve Him, and to bless in His Name up to this very day" (D'varim 10,8).

What gave the Levites the strength to remain loyal to G-d, in the face of the nation's deterioration? What was their secret?

The Rambam (Laws of Avodah Zarah 1) teaches how Avraham Avinu taught the world of the existence of the One G-d, and how Levi in particular stood out in this faith:

"Avraham began to proclaim to all that there is one G-d in the entire world and that it is correct to serve Him… He planted in their hearts this great fundamental principle, wrote texts about it, and taught it to his son Yitzchak, who also taught others and turned their hearts to G-d. [His son Yaakov also taught] others and turned their hearts to G-d, as well as all his children. He selected his son Levi as the leader [and] the head of the academy to teach them the way of G-d and observe the mitzvot of Avraham. Yaakov commanded his sons that the leadership should not depart from the descendants of Levi, so that the teachings would not be forgotten. This concept gave strength among the descendants of Yaakov and those who gathered around them, until there became a nation in the world that knew G-d. When the Jews remained in Egypt, however, they learned from the Egyptians’ deeds and began worshiping the stars as they did – but the tribe of Levi did not; they clung to the mitzvot and never served false gods."

Even King Pharaoh recognized that Levi and his descendants were the Jews' spiritual leaders and teachers, and therefore he did not enslave them: "We see this from the fact that Moshe and Aharon were able to come and go as they pleased… And it is customary for every nation to have teachers…" (Ramban's commentary to Sh'mot 5,4).

The faith and spirituality of the Levites were deeply implanted within them, as they were very connected with their forefathers' tradition, and dedicated themselves to learn G-d's path. They experienced G-d's miracles as did the other Israelites – but it was not these that gave them faith; rather, they had a very strong basis even beforehand. Therefore, even when the nation strayed off the path towards the "modern" idol-worshipping culture of the Egyptians, the Levites did not go with the flow but rather remained true to their principles.

The other tribes, however, were not yet strong enough in their faith to withstand the false ideologies of Egypt. When they saw G-d's great miracles, they were quite impressed, and even abandoned idol-worship for a time and "believed in G-d and in His servant Moshe" (14,31). But their faith was not firmly grounded in their fathers' traditions or in deep study of the way of G-d. Their spirituality was based primarily on the extraordinary miracles and wonders.

Therefore, when doubts began to arise regarding Moshe's return, and, as the Medrash teaches, the Satan showed them a kind of image of Moshe being carried in the heavens (Rashi, 32,1), they were influenced and became totally open to the new ideology of the “Golden Calf.”

Our holy Torah is teaching us here a critical lesson: In order for faith in Hashem to withstand passing ideologies and ism's, the younger generation must be grounded in Torah learning, firmly based on genuine tradition and love of the study of Torah.

Tetzave: Light Up the World!

by Rav Hillel Mertzbach, Rabbi of the Yad Binyamin Central Synagogue, yeshiva.org.il, translated by Hillel Fendel.

This week's portion of Tetzave (Sh'mot 27,20-30,10) tells us of the final preparations for the dedication of the Mishkan (Tabernacle, the portable, mini-Beit Mikdash for use before the real Beit HaMikdash is built). These include the consecration of the sons of Aharon as Priests and the special sacrifices involved therein; the fashioning of the Priestly Garments; the daily Tamid altar sacrifice; and the construction of the Incense Altar.

The first two verses of Parashat Tetzave are a command to light the Tamid lamp in the Tabernacle: "You [Moshe] shall command the Israelites to [bring] you pure olive oil to keep the lamp constantly burning. Aharon and his sons shall arrange it [to burn] from evening to morning, before G-d, in the Communion Tent outside the curtain concealing the [Ark of] Testimony; a law for all generations."

Several questions present themselves, the answers to which can help us understand an important principle regarding the function of the Mishkan in particular and the People of Israel in general. 

1. Why is Moshe told to "command" Israel regarding the oil and the lamp, when until now he was simply told to "make" the various parts of the Mishkan, without a "command"?

2. Last week's Torah portion of Trumah featured the instructions to fashion the Mishkan and its utensils, and this week's portion deals mainly with the garments and other preparations. Why is this topic of preparing the Perpetual Light placed in the Torah precisely here, right in the middle? Why does it belong here?

3. In addition, this command appears elsewhere in the Torah (Vayikra 24,1-5), and immediately afterwards we read of the mitzvah to prepare the Lechem HaPanim (the Showbread). If the two are connected, why does the Torah not speak of the Showbread here as well, together with the command to light the Ner Tamid?

4. And speaking of the second command to light the lamp, in Vayikra, why does it say there that the lamps should be lit on a Menorah, candelabrum, while here in Tetzaveh no mention is made of the Menorah?

Let us provide one comprehensive explanation to answer these questions, beginning with this underlying fundamental regarding the Mishkan: After the Torah tells Moshe to build the Tabernacle's utensils (Ark, Table, Altar, etc.), but before the practical preparations for their use begin, and before the garments are made, G-d wants to inform us of the ultimate objective of the Mishkan altogether: It is nothing less than to light up the entire world!

This is why the Torah does not tell us here where exactly the light is to be placed, whether in a Menorah or not. That's not relevant yet. Before getting into all the details, G-d informs us: "Know and remember what the purpose of the Mishkan is: It is to illuminate the world."

This principle is very important to know before the Priests come to wear their special garments. G-d wants them to hear and internalize this message: "You are not receiving these unique clothes simply for their beauty. Your goal is to serve as My emissaries to light up the world." Only after the purpose has been made clear will it be appropriate to talk about how this is to be done, including the various details. But if the goal is not sufficiently clear, the Priests are liable to make various "mistakes," such as seeing their fancy garments as a means for personal honor and the like. In such a case, the b'gadim, clothing, will become bogdim, traitors. Only when the final objective is clear can one set out on the next step of the journey: "You shall make garments of holiness for Aharon your brother, for honor and beauty" (28,2). 

The Rashbam, one of the early Torah commentators (R. Shmuel ben Meir, of the 12th century), explains that the emphasis on a "command" to take oil for the Mishkan light is because "the language of 'command' always means that it is for all generations." That is, every generation must constantly know and remember what is the purpose of the Mishkan: to light up the world. 

This is certainly true for our generation as well. We must remember constantly our purpose, which is to bring light by magnifying and promoting G-d's name in the world. By continually reviewing, refining, and perfecting for ourselves what we are doing here in this world, we will be able to "dress ourselves" and set out to accomplish our various missions that stand before us, personally and nationally. Let us not fall into the trap of wearing various articles of clothing that betray and belie our very essence!