KI Torah Gems, Parashat Shlach L’cha
This week’s parasha features the famous incident of the 12 scouts sent to examine the Land of Israel. Ten of the spies bring a negative report (laced with some truth – that the land is flowing with milk and honey). On the basis of this, the children of Israel panic and to some extent repeat the sin of the golden calf. G-d threatens to destroy them and Moses intercedes on their behalf, again echoing the events surrounding the golden calf. The generation which committed the sins of the Golden Calf and lost faith due to the scouts’ report is destined to die out in the desert. They attempt to force an entry into the land against Moses’ instructions and fail disastrously.
Rashi, the prolific French medieval commentator, notes that in BT Megillah 23b the verse at chapter 14 line 27 is cited as the textual source for minyanim being composed of ten adults. “The Lord spoke further to Moses and Aaron, 27 "How much longer shall that wicked community keep muttering against Me?”. This means that our definition of what constitutes a community for prayer – the number of people that allow us to make the call to prayer, to say the various kinds of kaddish, and conduct a Torah reading – is derived from one of the low points of Jewish history. Indeed, it is traditionally understood that the day of the scouts’ negative report was the 9th of Av, the day that became the saddest day in the Jewish calendar.
I wonder if on some level deriving the minyan from the number of scouts who delivered the bad report represents a takkanah; an effort to repair our ancestors’ mistake. Every time we gather to daven in a minyan whether it is to bentch the birkat ha-mazon after kiddush or three times daily in the Rabb Chapel downstairs we’re undoing some of the damage done by the minyan of scouts who caused B’nei Israel to lose faith. A community of people can do damage or it can do mitzvot and acts of loving-kindness (gimilut chesed). In and of itself a community is a neutral entity, what we do with that community and the strength that it gives us is what counts.
Friday, June 19, 2009
Friday, June 5, 2009
Shabbat Parshat Naso
Torah Gems -
June 5 2009 / 13 Sivan
This week's Torah Gems were prepared by
Anochi Atoncha
Shabbat Parshat Naso
The kohen shall now adjure the woman with the oath of the curse, and the kohen shall say to the woman, "May the Lord make you for a curse and an oath among your people, when the Lord causes your thigh to rupture and your belly to swell. For these curse-bearing waters shall enter your innards, causing the belly to swell and the thigh to rupture," and the woman shall say, "Amen, amen." Then the kohen shall write these curses on a scroll and erase it in the bitter water. (Bamidbar 5:21-23)
Great is peace! For to make peace between husband and wife, the Torah instructs that the name of G-d, written in holiness, should be blotted out in water. (TB Chullin 141a)
Parashat Sotah, regarding the suspected adulteress, is often misunderstood as an episode of unfair and unjust persecution of a wife by her husband. The quotation above from Tractate Chullin informs us that the rabbis understood the sotah ritual differently. They understood the ritual as a means to elevate the principle of shalom bayit (peace in the home).
Rav Tvi Leshem explains that the case of the sotah involves a woman who is not necessarily guilty of adultery, but neither is she necessarily innocent, as she has already been seen alone with a man who is not her husband:
[The woman's] flirtatious behavior leads her husband to formally warn her not to seclude herself with a certain main. Disregarding his warning, they again seclude themselves and there is now a halachic presumption that relations have taken place. If this is the case, her husband must divorce her. The sotah procedures come in order to permit husband and wife to remain together. According to Levinas, the importance of this procedure is that the case is taken out of the hands of the husband (who in the ancient world could simply murder his wife), and placed under the responsibility of an outside judicial body.
The sotah ritual is more a remedy for a jealous husband than a punishment for a wayward wife. The Torah recognizes that human passions can destroy marriages. In order to preserve shalom bayit, and by extension the integrity of the community at large, the Torah douses jealousy with water, and in so doing guides husbands and wives back into each others' arms.
June 5 2009 / 13 Sivan
This week's Torah Gems were prepared by
Anochi Atoncha
Shabbat Parshat Naso
The kohen shall now adjure the woman with the oath of the curse, and the kohen shall say to the woman, "May the Lord make you for a curse and an oath among your people, when the Lord causes your thigh to rupture and your belly to swell. For these curse-bearing waters shall enter your innards, causing the belly to swell and the thigh to rupture," and the woman shall say, "Amen, amen." Then the kohen shall write these curses on a scroll and erase it in the bitter water. (Bamidbar 5:21-23)
Great is peace! For to make peace between husband and wife, the Torah instructs that the name of G-d, written in holiness, should be blotted out in water. (TB Chullin 141a)
Parashat Sotah, regarding the suspected adulteress, is often misunderstood as an episode of unfair and unjust persecution of a wife by her husband. The quotation above from Tractate Chullin informs us that the rabbis understood the sotah ritual differently. They understood the ritual as a means to elevate the principle of shalom bayit (peace in the home).
Rav Tvi Leshem explains that the case of the sotah involves a woman who is not necessarily guilty of adultery, but neither is she necessarily innocent, as she has already been seen alone with a man who is not her husband:
[The woman's] flirtatious behavior leads her husband to formally warn her not to seclude herself with a certain main. Disregarding his warning, they again seclude themselves and there is now a halachic presumption that relations have taken place. If this is the case, her husband must divorce her. The sotah procedures come in order to permit husband and wife to remain together. According to Levinas, the importance of this procedure is that the case is taken out of the hands of the husband (who in the ancient world could simply murder his wife), and placed under the responsibility of an outside judicial body.
The sotah ritual is more a remedy for a jealous husband than a punishment for a wayward wife. The Torah recognizes that human passions can destroy marriages. In order to preserve shalom bayit, and by extension the integrity of the community at large, the Torah douses jealousy with water, and in so doing guides husbands and wives back into each others' arms.
Friday, May 22, 2009
Shabbat Parshat Bamidbar
Torah Gems - May 22 2009 / 28 Iyar
This week's Torah Gems were prepared by
Francine Aaron
Shabbat Parshat Bamidbar
The first parsha of the book of Numbers, Bamidbar, discusses the census of the men of military age; the arrangement and order in which the people were to proceed on their journey; and the work of the Levites.
There is an interesting connection between the census and the work of the Levites.The census of the men of military age was to be done personally - by a head count.They were to pass before Moses and Aaron and give their names.This is an extremely respectful way of counting.It is God's way of showing the importance of each individual, and showing that each individual should be looked at carefully and seen clearly.This is appropriate looking.
Concerning the work of the Levites which was to take care of the Tabernacle and its furniture and guard it and carry it, Moses and Aaron are told several times to take great care that only those whose job it is may lookthe Tabernacle and its contents.Chaptergoes into very great detail about how the parts of the Tabernacle were to be wrapped when in transit, so that no danger would befall the Kohatites, whose job it was to carry the Tabernacle.If they were to see the actual items uncovered it would be considered inappropriate looking and the punishment was severe.Why? One commentator (Hirsch) says the danger is that the object might come to be considered more important than the spirit which it represents
- thus losing sight of what really matters. We are shown how extremely important it is to see to the heart of the matter.
In between the census and the work of the Levites, is the arrangement of the group and the order in which they were to journey.They are to proceed in a formation which surrounds the Tabernacle
- each tribe having its specific place in the outer square, and the Levites in the inner square, with the Tabernacle, which is the heart of the people, in the center.God, like a good parent, shows the people how to maintain order, so that they will be seen as a group which knows what it is doing, and a group to be respected and taken seriously, and therefore a group which will succeed.
Shabbat Shalom
Francine Aaron
This week's Torah Gems were prepared by
Francine Aaron
Shabbat Parshat Bamidbar
The first parsha of the book of Numbers, Bamidbar, discusses the census of the men of military age; the arrangement and order in which the people were to proceed on their journey; and the work of the Levites.
There is an interesting connection between the census and the work of the Levites.The census of the men of military age was to be done personally - by a head count.They were to pass before Moses and Aaron and give their names.This is an extremely respectful way of counting.It is God's way of showing the importance of each individual, and showing that each individual should be looked at carefully and seen clearly.This is appropriate looking.
Concerning the work of the Levites which was to take care of the Tabernacle and its furniture and guard it and carry it, Moses and Aaron are told several times to take great care that only those whose job it is may lookthe Tabernacle and its contents.Chaptergoes into very great detail about how the parts of the Tabernacle were to be wrapped when in transit, so that no danger would befall the Kohatites, whose job it was to carry the Tabernacle.If they were to see the actual items uncovered it would be considered inappropriate looking and the punishment was severe.Why? One commentator (Hirsch) says the danger is that the object might come to be considered more important than the spirit which it represents
- thus losing sight of what really matters. We are shown how extremely important it is to see to the heart of the matter.
In between the census and the work of the Levites, is the arrangement of the group and the order in which they were to journey.They are to proceed in a formation which surrounds the Tabernacle
- each tribe having its specific place in the outer square, and the Levites in the inner square, with the Tabernacle, which is the heart of the people, in the center.God, like a good parent, shows the people how to maintain order, so that they will be seen as a group which knows what it is doing, and a group to be respected and taken seriously, and therefore a group which will succeed.
Shabbat Shalom
Francine Aaron
Friday, May 15, 2009
Shabbat Parshat Behar-Bechukotai
This week's Torah Gems were prepared by Jennifer Rudin
Shabbat Parshat Behar-Bechukotai
Assorted thoughts on the parshiot compiled by, and commented on, by Jennifer Rudin
The Parshah in a Nutshell (www.chabad.org)On the mountain of Sinai, G-d communicates to Moses the laws of the sabbatical year: every seventh year, all work on the land should cease, and its produce becomes free for the taking for all, man and beast.Seven sabbatical cycles are followed by a fiftieth year -- the jubilee year, on which work on the land ceases, all indentured servants are set free, and all ancestral estates in the Holy Land that have been sold revert to their original owners. Additional laws governing the sale of lands and the prohibitions against fraud and usury are also given.G-d promises that if the people of Israel will keep His commandments, they will enjoy material prosperity and dwell secure in their homeland. But He also delivers a harsh "rebuke" warning of the exile, persecution and other evils that will befall them if they abandon their covenant with Him. Nevertheless, "Even when they are in the land of their enemies, I will not cast them away; nor will I ever abhor them, to destroy them and to break My covenant with them; for I am the L-rd their G-d."The Parshah concludes with the rules on how to calculate the value of different types of pledges made to G-d.
What did we really receive at Mt. Sinai?
And G-d spoke to Moses on Mount Sinai, saying... (Leviticus 25:1)What has the sabbatical year to do with Mount Sinai? Were not all commandments given on Sinai? But the verse wishes to tell us: just as with the Sabbatical year both its general principle and its minute details were ordained on Mount Sinai, so, too, was it with all the Commandments--their general principle as well as their minute details were ordained on Mount Sinai.(Torat Kohanim; Rashi)Rabbi Ishmael says: The general principles of the Torah were given at Sinai, and the details [when G-d spoke to Moses] in the Tent of Meeting.Rabbi Akiva says: The general principle and the details were given at Sinai. They were then repeated in the Tent of Meeting, and enjoined a third time in the Plains of Moab.Believing that each of us, each and every one of us, were present at Sinai on the very day that G-d spoke to us we might ask ourselves, what did we hear that day, that very day, with our own ears? Did we hear general principles and do we then develop and infer the details later, throughout our lives? Did we hear both the principles and the details on that day and is it our task to synthesize and integrate that which we heard into our very being throughout our lives? Or, did we "hear" nothing at all? Was it the visceral experience of standing at Sinai that informs our day-to-day lives challenging us to grapple with our personal and communal experience, to make sense of what we lived, and to live what makes sense?
We just got here and we're already taking a break?
When you come into the land which I give you, the land shall rest a sabbath unto G-d (25:2)What an interesting concept. We have traveled forty years through the desert, away from a life of slavery, towards a life of freedom and all that was Divinely promised to us, and when we arrive the first thing we are told to do is take a break, slow down, survey our new surroundings, take some time to understand this, our ultimate destination. Can you even imagine that in this day and age? You have a goal, let's say buying a home. You develop a plan, search for the perfect place, jump through the hoops of purchasing your new home and when you finally get the keys, you unlock the door, walk in and wait...change nothing for a year, just live in the place where you have arrived. It might be hard to imagine doing but if you could what a gift it would be. A year to settle in. To survey your new surroundings. To develop an understanding of, and appreciation for, the place where you have finally arrived. Imagine the impact of this shmitah year on your entire future. Just imagine, and the next time you arrive at your newest destination, think about giving it a try, if not for a year at least for a few days. Understanding your new reality before attempting to alter it could make all the difference in the world. This week is brought to you by the number 7...If this week's portion was a Sesame Street episode, it would begin, "This week is being brought to you by the number "7" and the concept "Shabbat." In verse 26:18 God promises to discipline the Israelites 'sevenfold' for their sins and the Rabbis then find the seven steps (one leading to the next- from not studying Torah and doing the Mitzvot all the way to denying God and God's covenant) hinted in the Torah text (Lev. 26:14-5). Rashi furher enumerates seven punishments (on Lev. 26:31) found in the preceding verses to parallel these seven sins. Seven is a key number in Judaism, and this week we are in the middle of three cycles of seven: the regular seven day weekly cycle, the seven weeks of counting between Pesach and Shavuot, and this week's portion that talks about the largest cycle: the seven year cycle ending with the Sabbatical year, and the sevenfold cycle of 49 years that concludes with the jubilee year. There are actually two sabbatical years described in the Torah. In our portion, the focus is on the agricultural (environmental) application. The land is to lie fallow, a Shabbat for the land. In Deuteronomy, the seventh year is called 'shmitah', and all outstanding debts are cancelled. The Torah connects how we treat the land to our relationship with the poor. Just as the weekly Shabbat restores our spirit, the sabbatical and jubilee years were to help society as a whole redefine itself in non-economic terms. Although there is historical evidence that some of the agricultural restrictions were observed, the Rabbis understood that the financial hardships of the sabbatical and jubilee years were not practical, and various legal loopholes virtually abrogated the restrictions of the shmitah year. The jubilee year, (where land was to revert to its original owners, and Hebrew slaves receive their liberty) perhaps reflects a utopian vision that was likely an expression of a social ideal, and was not ever practiced. This week, we are also in the middle of the period of counting-- called 'sefirat ha'omer' between Passover and Shavuot. The structure of the seven weeks of counting of the Omer, 7x7=49 days plus Shavuot-- the fiftieth day parallels the seven times seven years plus the 50th Yovel (Jubilee) year. Shavuot is a renewal of the covenant between God and the Jewish people, like the Jubilee year was a renewal of contracts. The word 'sefirah' (counting) also has another meaning (and connection to seven). In the Kabbalistic sphere, God's emanations were described with ten attributes, and the first three, Chochmah, Binah and Daat (different kinds of wisdom) are solely in the divine realm. The remaining seven emanations, also called sefirot, serve as a map of attributes that we can manifest in our lives. Naturally, there is a tradition that links these seven kabbalistic 'sefirot' with each week of counting the omer.
In honour of this week's recognition of the important role of the number 7 in Jewish life, here are seven ways to save the planet...
1. Make a list of your water usage and decide how you could reduce your use.
2. Turn off unnecessary lights and appliances and replace them with energy saving ones.
3. Go for a walk in nature; read Psalm 104.
4. Plant some seeds, design a garden, or plant a tree.
5. Reduce the amount of garbage you produce by composting, recycling and purchasing less.
6. Avoid using your car. Cycle, walk, or use public transit.
7. Eat healthy, locally grown food.
Shabbat Parshat Behar-Bechukotai
Assorted thoughts on the parshiot compiled by, and commented on, by Jennifer Rudin
The Parshah in a Nutshell (www.chabad.org)On the mountain of Sinai, G-d communicates to Moses the laws of the sabbatical year: every seventh year, all work on the land should cease, and its produce becomes free for the taking for all, man and beast.Seven sabbatical cycles are followed by a fiftieth year -- the jubilee year, on which work on the land ceases, all indentured servants are set free, and all ancestral estates in the Holy Land that have been sold revert to their original owners. Additional laws governing the sale of lands and the prohibitions against fraud and usury are also given.G-d promises that if the people of Israel will keep His commandments, they will enjoy material prosperity and dwell secure in their homeland. But He also delivers a harsh "rebuke" warning of the exile, persecution and other evils that will befall them if they abandon their covenant with Him. Nevertheless, "Even when they are in the land of their enemies, I will not cast them away; nor will I ever abhor them, to destroy them and to break My covenant with them; for I am the L-rd their G-d."The Parshah concludes with the rules on how to calculate the value of different types of pledges made to G-d.
What did we really receive at Mt. Sinai?
And G-d spoke to Moses on Mount Sinai, saying... (Leviticus 25:1)What has the sabbatical year to do with Mount Sinai? Were not all commandments given on Sinai? But the verse wishes to tell us: just as with the Sabbatical year both its general principle and its minute details were ordained on Mount Sinai, so, too, was it with all the Commandments--their general principle as well as their minute details were ordained on Mount Sinai.(Torat Kohanim; Rashi)Rabbi Ishmael says: The general principles of the Torah were given at Sinai, and the details [when G-d spoke to Moses] in the Tent of Meeting.Rabbi Akiva says: The general principle and the details were given at Sinai. They were then repeated in the Tent of Meeting, and enjoined a third time in the Plains of Moab.Believing that each of us, each and every one of us, were present at Sinai on the very day that G-d spoke to us we might ask ourselves, what did we hear that day, that very day, with our own ears? Did we hear general principles and do we then develop and infer the details later, throughout our lives? Did we hear both the principles and the details on that day and is it our task to synthesize and integrate that which we heard into our very being throughout our lives? Or, did we "hear" nothing at all? Was it the visceral experience of standing at Sinai that informs our day-to-day lives challenging us to grapple with our personal and communal experience, to make sense of what we lived, and to live what makes sense?
We just got here and we're already taking a break?
When you come into the land which I give you, the land shall rest a sabbath unto G-d (25:2)What an interesting concept. We have traveled forty years through the desert, away from a life of slavery, towards a life of freedom and all that was Divinely promised to us, and when we arrive the first thing we are told to do is take a break, slow down, survey our new surroundings, take some time to understand this, our ultimate destination. Can you even imagine that in this day and age? You have a goal, let's say buying a home. You develop a plan, search for the perfect place, jump through the hoops of purchasing your new home and when you finally get the keys, you unlock the door, walk in and wait...change nothing for a year, just live in the place where you have arrived. It might be hard to imagine doing but if you could what a gift it would be. A year to settle in. To survey your new surroundings. To develop an understanding of, and appreciation for, the place where you have finally arrived. Imagine the impact of this shmitah year on your entire future. Just imagine, and the next time you arrive at your newest destination, think about giving it a try, if not for a year at least for a few days. Understanding your new reality before attempting to alter it could make all the difference in the world. This week is brought to you by the number 7...If this week's portion was a Sesame Street episode, it would begin, "This week is being brought to you by the number "7" and the concept "Shabbat." In verse 26:18 God promises to discipline the Israelites 'sevenfold' for their sins and the Rabbis then find the seven steps (one leading to the next- from not studying Torah and doing the Mitzvot all the way to denying God and God's covenant) hinted in the Torah text (Lev. 26:14-5). Rashi furher enumerates seven punishments (on Lev. 26:31) found in the preceding verses to parallel these seven sins. Seven is a key number in Judaism, and this week we are in the middle of three cycles of seven: the regular seven day weekly cycle, the seven weeks of counting between Pesach and Shavuot, and this week's portion that talks about the largest cycle: the seven year cycle ending with the Sabbatical year, and the sevenfold cycle of 49 years that concludes with the jubilee year. There are actually two sabbatical years described in the Torah. In our portion, the focus is on the agricultural (environmental) application. The land is to lie fallow, a Shabbat for the land. In Deuteronomy, the seventh year is called 'shmitah', and all outstanding debts are cancelled. The Torah connects how we treat the land to our relationship with the poor. Just as the weekly Shabbat restores our spirit, the sabbatical and jubilee years were to help society as a whole redefine itself in non-economic terms. Although there is historical evidence that some of the agricultural restrictions were observed, the Rabbis understood that the financial hardships of the sabbatical and jubilee years were not practical, and various legal loopholes virtually abrogated the restrictions of the shmitah year. The jubilee year, (where land was to revert to its original owners, and Hebrew slaves receive their liberty) perhaps reflects a utopian vision that was likely an expression of a social ideal, and was not ever practiced. This week, we are also in the middle of the period of counting-- called 'sefirat ha'omer' between Passover and Shavuot. The structure of the seven weeks of counting of the Omer, 7x7=49 days plus Shavuot-- the fiftieth day parallels the seven times seven years plus the 50th Yovel (Jubilee) year. Shavuot is a renewal of the covenant between God and the Jewish people, like the Jubilee year was a renewal of contracts. The word 'sefirah' (counting) also has another meaning (and connection to seven). In the Kabbalistic sphere, God's emanations were described with ten attributes, and the first three, Chochmah, Binah and Daat (different kinds of wisdom) are solely in the divine realm. The remaining seven emanations, also called sefirot, serve as a map of attributes that we can manifest in our lives. Naturally, there is a tradition that links these seven kabbalistic 'sefirot' with each week of counting the omer.
In honour of this week's recognition of the important role of the number 7 in Jewish life, here are seven ways to save the planet...
1. Make a list of your water usage and decide how you could reduce your use.
2. Turn off unnecessary lights and appliances and replace them with energy saving ones.
3. Go for a walk in nature; read Psalm 104.
4. Plant some seeds, design a garden, or plant a tree.
5. Reduce the amount of garbage you produce by composting, recycling and purchasing less.
6. Avoid using your car. Cycle, walk, or use public transit.
7. Eat healthy, locally grown food.
Friday, May 1, 2009
Shabbat Parshat Acharay Mos-Kedoshim
Torah Gems - May 1
2009 / 7 Iyar
This week's Torah Gems were prepared by
Danny Margolis
Shabbat Parshat Acharay Mos-Kedoshim
Parashot Aharei Mot, Kedoshim
(dedicated to Ellen & Gabe Margolis, their immediate and extended families and friends, on the occasion of their celebrating many life cycle milestones)
The rabbis call the third Book of the Humash - Torat HaKohanim, תורת הכהנים - the Priests' Handbook or Torah. Though we are all called a "kingdom of priests and a holy nation," the kohamin are entrusted with specific responsibilities to maintain the nation's purity.
With Aharei Mot we enter the section of VaYikra labeled the "Holiness Code". (Ch. 17:1 -26:46) This parashah and the next 4 address the sanctification of topics as: shehitah (ritual slaughter and sensitivity to animals); family and social relationships; sexual behavior; Temple artifacts; property - real and human; all leading to the climactic blessings and curses. Embedded in the priests' Torah we also learn some of the most basic ethical principles of our tradition, including:
Correct Slaughter - Sensitivity to Animals; LifeBlood; Family;
Ethics, Relationships Morality (Ch. 19)
Family Morality, and more
It's quite a set of expectations! How can we prioritize these expectations? Which ones, if any, should we try to fulfill, if we have to make choices? Are there mitzvot that are more important to God? How would we know?
Chapter 17, verse 10, for example, comes in the midst of several verses reminding us of the prohibition on consuming blood; even the ritual use of an animal's blood for the purpose of expiation of our sins is carried out according to the strictest rules of sensitivity to the animal and the notion that all blood is considered the "life force" of God's creatures.
ונתתי פני בנפש האכלת את הדם (ויקרא יז:10)
"...I will set My face against the person who partakes of the blood..." (Lev. 17:10)
This is so critical an element of early Judaism that God will "cut off" (vi'hikhrati) the violator Himself. And if anyone of the house of Israel or of the strangers residing among them partakes of any blood, not that only of consecrated animals, "I will set my face against that person,,. and I will cut him off." If we treat an animal's blood cavalierly, God knows we will likely treat human life carelessly.
God says, "I will set My face against the person" (vi'natati fanai). Rashi explains this enigmatic comment as follows: "Even p'nai sheli - My leisure, i.e., I will turn away (poneh) from all My affairs (even My spare time) and concern Myself only with him [the violator]." Rashi plays on the word root p'n'h, connoting "face", "turn", and, when an aleph is interposed, "free time" or "leisure". He also has God declaring that He will change His priorities, take time from His "affairs" and "concerns", His "business" ('asakai), and "deal" ('osek) with the egregious violator of a cardinal principle of Judaism. [Note: 'Osek is the same word in the b'rakhah we say each day when we "engage deeply in the words of the Torah" so we know that when occupied with His "affairs," God is not just fiddling around.]
God will turn aside, take precious time to act directly and punish anyone who violates the core lifeblood prohibition. God is not confused among the important, the meaningful and the urgent!
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Parashat Kedoshim continues the theme of the struggle to become and remain "holy".
Speak to the whole Israelite community and say to them: You shall be holy, for I, the Lord your God, am holy. ((Lev. 19:2 ) -
20:7-8 - You shall sanctify yourselves and be holy, for I the Lord am your God. You shall faithfully observe My laws: I the Lord make you holy.
20:26 -You shall be holy to Me, for I the Lord am holy, and I have set you apart from other peoples to be Mine.
We, the places we inhabit, the communities we help construct and support all must have the right criteria to be holy. "'HaMakkom'" (The Place) is one of The Holy One's names... the identification of "the Place" with The Holy One, Blessed Be He, turns every place where one meets God into a makkom, as expressed by the Kotzker Rebbi: "Where does God dwell? Wherever one brings him into his heart."
Rabbi J. B. Soloveitchik expresses a similar idea, in the course of a Halakhic analysis of the concept of kedushah. (See "Days of Repentance and Holiness" in Divrei Hashkafa (Yerushalayim, Dept. of Torah Ed. and Culture in the Diaspora, 5755, pp. 117-119).) He notes that from a Halakhic standpoint, there is no inherent holiness in objects or places per se. Sanctification of place or time is but the result of an intentional human action, in which one sanctifies something as an instrument for the service of the Creator - who is infinite, incomprehensible, omnipresent and found in every object. So it is with 'objects of heaven': One sanctifies an animal for a sacrifice - or money or some object for the Temple - by speech; a Torah scribe sanctifies a Torah scroll, tephillin or mezuzah by the very writing for the sake of fulfilling a mitzvah; the Bet Hamikdash itself was sanctified by the erection of walls which separated it from the unhallowed areas outside it, etc. Even the Shabbat day, whose holiness is "set forever" from the six days of creation, is sanctified by the kiddush over the wine, in which man expresses his agreement with the sanctity of the Shabbat.
Rabbi Jonathan Chipman -http://www.netivot-shalom.org.il
Friday, April 24, 2009
Shabbat Parshat Tazria-Metzora Rosh Chodesh Iyar
This week's Torah Gems were prepared by
Adam Solomon
Shabbat Parshat Tazria-Metzora
Rosh Chodesh Iyar
In this week's parasha, Tazria-Metzora, there is an in depth discussion of the phenomenon of tzora'at. Tzora'at is sometimes erroneously translated as leprosy, though it is clear that it is not the same disease as Hanson's disease. Tzora'at was viewed as a loss of life-force, and it is interesting to compare actions a sufferer was to take with those of mourning. Someone afflicted with tzora'at tore his clothing and was supposed to cover his face up to his mustache. Today Jewish mourners tear their clothing. Covering one's face in the manner described was also a Jewish mourning practice in the past.
One action that someone afflicted with tzora'at was supposed to observe was calling out "impure, impure" as they walked down the road. Rashi, the prolific French medieval commentator, notes that in Torat Kohanim it says this is done to warn others of the sufferer's impure state. Then why is there the repetition of the word "impure"? Sometimes when a repition like this occurs in the Torah it is done for emphasis. Other times, it means there are two meanings implied.
Rabbi Moshe Elefant of the OU mentioned one possibility during a daf yomi lesson. One of the two repitions of the word "impure" is indeed to warn people of the sufferer's impure state, the other repitition, though, is a request for people to daven for a complete and speedy healing of the person with tzora'at.
Traditionally, it is understood that one of the causes of tzora'at is the sin of lashon ha'ra. By asking for (and hopefully receiving), other people's compassion perhaps the sufferer of tzora'at is repairing damage that lashon ha'ra causes the community. I think the Torah is also saying that it is more important to give compassion to the sick rather than blaming them for their illness. How often when someone has a disease like lung cancer are we quick to ask that first question "did they smoke" rather than offering our hope for a refuah shleymah? Specifically, we'd be engaging in lashon ha'ra in that instance - it might be true, but it doesn't matter. What's required from us when someone is suffering is our compassion and prayers. Trying to understand why bad things happen is an understandable impulse, but it not necessarily a constructive or helpful one.
When Cantor Michelle Mason was an intern at KI she pointed out that processes for declaring someone afflicted and cured of tzora'at involved cohenim. Cohenim normally avoided situations when they would be exposed to ritual impurity, because it made them temporarily ineligible to participate in the Temple worship services. Yet, in the case of tzora'at, they were directly commanded to diagnose the affliction and thereby expose themselves to ritual impurity. Cantor Mason posited that the personal involvement of the cohenim was a comfort to someone afflicted with tzora'at.
Since we are supposed to be a nation of priests, I hope that we take inspiration from this week's parasha to offer comfort and prayer for people who are sick.
Adam Solomon
Shabbat Parshat Tazria-Metzora
Rosh Chodesh Iyar
In this week's parasha, Tazria-Metzora, there is an in depth discussion of the phenomenon of tzora'at. Tzora'at is sometimes erroneously translated as leprosy, though it is clear that it is not the same disease as Hanson's disease. Tzora'at was viewed as a loss of life-force, and it is interesting to compare actions a sufferer was to take with those of mourning. Someone afflicted with tzora'at tore his clothing and was supposed to cover his face up to his mustache. Today Jewish mourners tear their clothing. Covering one's face in the manner described was also a Jewish mourning practice in the past.
One action that someone afflicted with tzora'at was supposed to observe was calling out "impure, impure" as they walked down the road. Rashi, the prolific French medieval commentator, notes that in Torat Kohanim it says this is done to warn others of the sufferer's impure state. Then why is there the repetition of the word "impure"? Sometimes when a repition like this occurs in the Torah it is done for emphasis. Other times, it means there are two meanings implied.
Rabbi Moshe Elefant of the OU mentioned one possibility during a daf yomi lesson. One of the two repitions of the word "impure" is indeed to warn people of the sufferer's impure state, the other repitition, though, is a request for people to daven for a complete and speedy healing of the person with tzora'at.
Traditionally, it is understood that one of the causes of tzora'at is the sin of lashon ha'ra. By asking for (and hopefully receiving), other people's compassion perhaps the sufferer of tzora'at is repairing damage that lashon ha'ra causes the community. I think the Torah is also saying that it is more important to give compassion to the sick rather than blaming them for their illness. How often when someone has a disease like lung cancer are we quick to ask that first question "did they smoke" rather than offering our hope for a refuah shleymah? Specifically, we'd be engaging in lashon ha'ra in that instance - it might be true, but it doesn't matter. What's required from us when someone is suffering is our compassion and prayers. Trying to understand why bad things happen is an understandable impulse, but it not necessarily a constructive or helpful one.
When Cantor Michelle Mason was an intern at KI she pointed out that processes for declaring someone afflicted and cured of tzora'at involved cohenim. Cohenim normally avoided situations when they would be exposed to ritual impurity, because it made them temporarily ineligible to participate in the Temple worship services. Yet, in the case of tzora'at, they were directly commanded to diagnose the affliction and thereby expose themselves to ritual impurity. Cantor Mason posited that the personal involvement of the cohenim was a comfort to someone afflicted with tzora'at.
Since we are supposed to be a nation of priests, I hope that we take inspiration from this week's parasha to offer comfort and prayer for people who are sick.
Shabbat Parshat Shemini
This week's Torah Gems were prepared by
Jodi Hecht
Shabbat Parshat Shemini
Parshat Shemini seems to be divided between the events of the untimely and tragic deaths of Aaron's two eldest sons and Hashem's commandments to Aaron listing the pure and impure animals to eat. It's a little unsettling that these two events are juxtaposed. Perhaps Hashem is sending us a wake up call to pay attention - what follows about the Jewish dietary laws is important. However the placement suggests that the fate of Aaron's sons may befall the Jews if we fail to adhere to Hashem's orders.
Parshat Shemini refers to four categories of animals: land, water, air and insects. Hashem commands that we should only eat land animals that chew their cuds and have split hooves. We may eat only animals from the water that have both fins and scales. The Parshat tells us not to eat birds of prey. Some Talmudic interpretations suggest that eating these foods would give Jewish souls the characteristics of docility and gentleness. Finally we are permitted to eat the six-legged insects that hop. I have always wondered why grasshoppers and locusts are explicitly described in the Torah. Was there ever a custom to eat them in the Jewish community? Are they considered meat or pareve by modern kashrut standards?
It's wonderful to think that with a common set of dietary laws, you could share a meal with a Jew anywhere around the world. One single Jew is connected to a whole community.
This Shabbat may you enjoy your Galiforme soup, roasted Bovine (ruminant ungulate), simmered Salmonidae, chocolate covered Orthoptera, lots of fruits and vegetables and of course leavened Triticum.
Shabbat Shalom.
Jodi Hecht
Shabbat Parshat Shemini
Parshat Shemini seems to be divided between the events of the untimely and tragic deaths of Aaron's two eldest sons and Hashem's commandments to Aaron listing the pure and impure animals to eat. It's a little unsettling that these two events are juxtaposed. Perhaps Hashem is sending us a wake up call to pay attention - what follows about the Jewish dietary laws is important. However the placement suggests that the fate of Aaron's sons may befall the Jews if we fail to adhere to Hashem's orders.
Parshat Shemini refers to four categories of animals: land, water, air and insects. Hashem commands that we should only eat land animals that chew their cuds and have split hooves. We may eat only animals from the water that have both fins and scales. The Parshat tells us not to eat birds of prey. Some Talmudic interpretations suggest that eating these foods would give Jewish souls the characteristics of docility and gentleness. Finally we are permitted to eat the six-legged insects that hop. I have always wondered why grasshoppers and locusts are explicitly described in the Torah. Was there ever a custom to eat them in the Jewish community? Are they considered meat or pareve by modern kashrut standards?
It's wonderful to think that with a common set of dietary laws, you could share a meal with a Jew anywhere around the world. One single Jew is connected to a whole community.
This Shabbat may you enjoy your Galiforme soup, roasted Bovine (ruminant ungulate), simmered Salmonidae, chocolate covered Orthoptera, lots of fruits and vegetables and of course leavened Triticum.
Shabbat Shalom.
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