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Parshat Emor
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
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Seeking the Holy Presence in Our Holy Land
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"The God of Abraham, the God of Isaac, the God of Jacob, protect and save your beloved People of Israel from all evil for the sake of Your praise. When the holy beloved Shabbos ends, may this week, this month , and this year, come upon us with complete faith, faith in the Sages, love of our fellowman, devotion to the Creator Blessed be He..." (Prayer of R. Levi Yitzhak of Berditchev for Motzei Shabbos)
The memory of our Patriarchs plays a central role not only in regard to our regular prayers, but also in regard to the prayers for special occasions. Indeed, as we noted in our Pesah issue, each of the Patriarchs corresponds to one of the three festivals, Pesah, Shavuos, and Succos. Avraham's connection to Pesah is quite clear since he is explicitly mentioned in context of baking matza and also the story of the Exodus is explicitly delivered to him in the episode of the "Covenant between the Pieces" ('brit bein habtarim'). Yakov's connection to Sukkot is also quite clear, since Yakov camps in a place called 'Sukkot and also wandered much of his life, as it says 'a wandering Aramite was my father'. However, what is Yitzhak's connection to Shavuos?
Shavuos, as its name entails, is actually a one-day festival built upon a period of 7 weeks beginning with the offering of the omer from barley and ending with the offering of the two loaves coming from wheat. These two offerings highlight the period of harvest, from the barley-harvest till the wheat-harvest, specifically in the Land of Israel, since both of these offerings may only be brought from the Land of Israel. Just as barley is primarily a staple product meant for animals while wheat is meant for humans, so too throughout this period we work on ourselves spiritually on cultivating our personality from its coarser animalistic state to a more developed human state.
While on Pesah God granted us, with His kindness, a giant leap into Exodus beyond what we attained with our own work, it is during this period that we work on 'earning' our spiritual share towards receiving the Torah. The concept of 'earning' one's share is parallel to the concept of 'Din'-judgment, for by 'earning' one's share one 'justly' deserves the spiritual level one has attained. Our Sages teach us that Avraham's primary method of spiritual work was through the attribute of kindness, Yitzhak though the attribute of judgment, and Yakov through the intermediate attribute of compassion.
If the period of Shavuos emphasizes 'earning one's share', we may say that this period parallels Yitzhak (albeit there are sources that the day of Shavuos itself has a different attribute). Similar to the Land of Israel which grows its produce from the earth upwards, so too Yitzhak's attribute of judgment works on 'growing from the (human) bottom upwards (heavenly)' to be worthy of the spiritual level attained. In this way we can more fully understand why Yitzhak was especially bidden not to leave the Land of Israel and why the special offerings of Shavuot may only be brought from this Land, the Land of Spiritual Achievement.
Of course, it is in Hebron that all our Patriarchs achieved high spiritual levels and with that come together with all their attributes in beautiful harmony.
Real Stories from the Holy Land #68:
"Over about a 24 hour period I was waiting for an answer from someone regarding if he could learn at a late-night collel at Maaras HaMachpela, so I started to call him. That very second, I received text message that he was ready to learn."
Sources: Rambam Tmidin Umusafin 7, 5
Parshat Kedoshim
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Seeking the Holy Presence in Our Holy Land
"איש אמו ואביו תיראו ואת שבתותי תשמורו"
"Our Father, O Merciful Father! Have mercy upon us and instill within our hearts understanding... and guide us upright to our Land..."
In many places we describe HaShem as our merciful Father, a matter that highlights God's relationship to us as procreator. In a similar sense, our parents, as our procreators, have a deep partnership with God as our Sages say, 'three partners are involved with the (formation) of man: God, his father, and his mother'. Therefore, it is not surprising that our Sages say that the honor due to our parents is compared to the honor due to God. Indeed, in this week's parsha the word for awe - 'tirau' is used in context of the type of relationship incumbent upon us towards our parents.
Maharal explains that the term 'awe' is exclusive to God or beings close to God in some respect, for 'awe' refers to relating towards something transcendental and superior to oneself, and ultimately the only being that is truly superior and transcendental is God. In this way, Maharal explains why R. Shimshon the Amsonite homiletically explained the meaning of the word 'et' throughout the Torah to include something, but when he arrived at the verse "'et' HaShem you shall have awe", he was not able to continue. Maharal explains that he was not able to continue because explaining the word 'et' as adding something to the awe towards God, would entail that another being deserves to be given awe, which is not so, since only God is ultimately superior, as we just explained. However, R. Akiva was able to continue this homiletic, by saying that this 'et' includes Torah scholars, that because of their Godly state are deserving to be awed of. Nevertheless, even though parents are compared to God in some sense, our title quote, which juxtaposes the awe towards parents to the observance of Shabbat, highlights according to our Sages, that this comparison is limited.
If one's parent commands one to desecrate the Shabbos, or any other commandment commanded by God, one is not to obey them. In a similar sense, just as Shabbat super-cedes Honoring Parents, so too Settling the Land of Israel super-cedes some aspects of Shabbat on a rabbinical level. In addition to what we mentioned in our last issue that one may command a gentile to write a contract of purchase for land in the Land of Israel, we find that one may also depart on a ship for the Land of Israel even on Friday, knowing that the ship will continue to sail on Shabbat, a matter that is otherwise strictly forbidden on a rabbinic level for the observance of Shabbat. Our Sages, 'whose awe is compared to the awe of Heaven', saw with their great vision that the value of coming to the Land is so great that it so-to-speak overrides their own honor in their rabbinic ruling to not sail in a ship after Wednesday.
In Hebron all these ideas come together. This is Hebron, the genesis of Israel's connection to the Holy Land, and with that the place of honor and awe towards our Godly parents, Avraham and Sarah, Yitzhak and Rivka, Yakov and Leah.
Real Stories from the Holy Land #67:
'Once, I was supposed to deliver a dvar Torah before Maariv on Shabbat, but just then my metal glasses broke, and while I tried to find a solution to my problem I missed the time I was supposed to deliver my talk. Then I remembered that that week's parsha was Ki Tisa, which mentions Moshe's 'coming late', and the 'breaking off' (vayitparku) of metal ornaments of Israel in regard to the sin of the Calf...'
Sources: Orah Haim 248, 4
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Parshat Acharei Mot
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Seeking the Holy Presence in Our Holy Land
"לְמַעַן֩ אֲשֶׁ֨ר יָבִ֜יאוּ בְּנֵ֣י יִשְׂרָאֵ֗ל אֶֽת־זִבְחֵיהֶם֘... וֶֽהֱבִיאֻ֣ם לַֽיקֹוָ֗ק אֶל־ פֶּ֪תַח אֹ֥הֶל מוֹעֵ֖ד אֶל־הַכֹּהֵ֑ן"
"Blessed are You, HaShem, our God, King of the universe, who has redeemed us and redeemed our fathers from Egypt, and enabled us this night to eat matzah and maror. So too… enable us to attain other holidays… rejoicing in Your service [in the Bet Hamikdash]. Then we shall eat of the Passover-offerings …and we shall thank You with a new song for our redemption and for the deliverance of our souls. Blessed are You, HaShem, who redeemed Israel."
It is on the night of our redemption that we are especially aroused to supplicate unto HaShem for the full redemption, for the building of the Bais HaMikdash and for the bringing of the korban pesah therein. Of all 248 positive commandments, only two, circumcision and korban pesah, have such crucial importance that if not fulfilled render liability for 'spiritual incision' (karet). Indeed, just as circumcision represents the covenant between God and Israel, so too we find that the korban pesah is seen in Tanach time and time again as a renewal of the covenant, especially in the Land of Israel.
Take for example the renewal of the korban pesah in Gilgal upon Israel's entrance into the Land of Israel in conjunction with receiving the covenant at Mount Grizim and Eval. In a parallel nature, we find a great arousal to fulfill the korban pesah just a bit before the Exile in the time of Yoshayahu, the last king to seriously try to make the People renew the covenant with God and abolish idolatry. Indeed, as we have shown many times before, the return to the holiness of location, the settlement of Israel in the Holy Land and the building of the Holy House, the Bait HaMikdash, which gives forth to the korban pesah and more, are integrally linked as both being a renewal of covenant between the People and HaShem through the holiness of space.
In halacha, we find yet another link between these concepts in context of the commandment to bring offerings exclusively to the Bait HaMikdash as mentioned in our title quote of this week's parsha. Although there is already a commandment in general to bring offerings specifically to the Bait HaMikdash, there is a special additional commandment (of the 613) to bring offerings from the Diaspora to the Bais HaMikdash. This 'extra' commandment seems to hint that one who lives in the Diaspora should not think, 'I'm already distanced from the Land of Israel, why take the effort to come?' Rather, the Torah deliberately commands him to come to the Bais HaMikdash, passing through the boundaries of the Land of Israel, to show that he too is connected to the holiness of space and the Holy Presence therein.
Similarly, in Hebron the connection of the Holy Land to every Jew whatsoever, as being a descendant of Avraham, Yitzhak, and Yakov, who lived, died and were buried in this city purchased to them, highlights the profoundly deep connection all our People have to this whole Land in general and to the Bais HaMikdash in specific.
Real Stories from the Holy Land #65:
"One day, I found a discarded book-case which I liked, so I brought it home. About an hour later, one of my book-cases collapsed. I was able to replace it with the book-case I just found. "HaShem provides the cure before the blow…"
Sources: Rambam Maaseh Hakorbanot 18, 1
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Chol Hamoed Pesach
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Seeking the Holy Presence in Our Holy Land
את הבצק... עוגות מצות כי לא חמץ כי גורשו ממצרים ולא יכלו להתמהמה וגם צידה לא עשו להם
"Quickly bring upon us blessing and peace from the four corners of the earth... and guide us upright to our Land..."
A central theme of Pesah, our first redemption, and redemption in general is the concept of "taking haste", both on the part of HaShem and on the part of Israel. Indeed, a primary part of the service of HaShem is the concept of 'zrizus', mentioned as one of the 'rungs' in the spiritual 'ladder' of ascent codified by the great tanaic teacher, R. Pinhas ben Yair, and elaborated on in Ramhal's 'Mesilas Yesharim'. However, the positive attribute of 'zrizus' cannot be adequately translated as 'taking haste', since 'taking haste' has negative connotations as well, especially when used without perceiving the Godly Truth at the outset. Rather, the positive attribute of 'zrizus' pertains to quickness in performing a matter that one has verified to be a mitzvah or the Divine Will. As Ramhal explains, 'zrizus' is a necessary component in performing the mitzvoth both before and during their performance in order that the opportunity in committing the mitzvah not 'slip away', either before the performance or before the performance's completion. Ultimately, the attribute of 'zrizus' is a sign of one's love for God expressing such excitement in performing God's Will that one does not want to 'settle for excuses', even if they may be justifiable according to the strict letter of the law.
This idea is ultimately the meaning of the word 'Pesah', translated primarily in two ways: 'to leap over' or 'to have mercy'. 'To leap over' describes not only God's so-to-speak 'leaping over' the houses of Israel in the Killing of the Firstborn of Egypt, but also alludes to the spiritual leap God made Israel take at this time from the 49th level of impurity to be His holy People during the Exodus. Not only in the Exodus was such a leap taken, but every year at this time we relive this spiritual leap on a personal level. Pesah, especially the first night, is a time to aspire and 'seize the opportunity' even for higher spiritual levels than what we are accustomed to attain. Even if this initial 'leap of faith' be incomplete, it can be a trailblazer as in the concept of 'one mitzvah brings one to another mitzva', and bring one to greatened love for HaShem. In this way, Pesah's meaning as 'leaping over' is connected to its other meaning 'to have mercy' signifying HaShem's love for Israel and vice versa.
Similarly, our Father Avraham, who is mentioned both in context of 'baking matzos' and in his hurried nature in welcoming guests , is called by the prophet 'Avraham my beloved one' for this fore-mentioned attribute that was inherent in him. Indeed, it is Avraham who 'seized the day' and bought the Machpela Field in Hebron long before his descendants would come and conquer the Land of Israel. Halachically speaking as well, we find that one needs to 'seize the day' in settling this Land, as Halacha allows one even on Shabbat to command a gentile to write a contract of purchase on Land purchased from a gentile in the Land of Israel, a matter (commanding a gentile to do forbidden labor for us) that is strictly forbidden in regard to other matters on Shabbat. In this way, we owe so much to Avraham and our other holy Forefathers who 'seized the day' for us and provided us with our great heritage in covenant with HaShem.
Real Stories from the Holy Land #66:
'For numbers of years I had not seen some friends of mine who had been living in America while I lived in Israel. One day, they came to Israel, but I was so busy with household chores, chances were very slim in meeting them. However, one day my wife sent me to do my 'chores' by shopping in a specific neighborhood in Jerusalem. It 'turns out' that at that very same time my friends 'happened' to also be at that neighborhood shopping, so we met again after so many years..."
Sources: Ramabam Shabbat 6, 11, Shmot 12, 23 and Onkkelos
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בס"ד
לשכנו תדרשו
Seeking the Holy Presence in Our Holy Land
כי תבאו אל ארץ כנען אשר אני נתן לכם לאחוזה ונתתי נגע צרעת בבית ארץ אחוזתכם
"The One Who made miracles upon our fathers, and from Egypt redeemed them, He shall redeem us and return sons to their boundaries..." (Declaration of the New Month)
This month, Nissan, the "leader of all months", by its very name hints ('nes') to the miraculous nature of this month - "in Nissan our fathers were redeemed, and in Nissan we are bound to be redeemed." The term for miracle, 'nes', literally means to 'lift up' especially in context of a banner, a fact that highlights the 'lifting up' of our consciousness to God's constant Providence upon us when a 'miracle' occurs.
Interestingly, we find that the word for miracle, 'nes', is linked, not only by lettering but also via juxtaposition, to the term for trial, 'nisayon' in Pirkei Avos (ch. 5), which determines that 10 trials were laid upon Avraham, and just afterwards states that 10 miracles occurred to our ancestors, then stating that 10 trials our ancestors 'tried' God, and finally stating that 10 miracles occurred upon our ancestors in the Bais HaMikdash. This connection of concepts is found in the Torah as well in many places. One example is the 'lifting up' of the copper snake on the banner, 'nes', at the trial of the 'biting snakes' upon our ancestors in the Widerness, so that when those bitten gazed upon this banner they were miraculously cured. On this incident and others, our Sages explain that it is not the 'copper snake' that cures, but rather the 'lifting up' of one's sight to the heavens in faith, reminding us that it is God alone who has jurisdiction upon our welfare, and without God's ruling no being has the power to help or harm us.
On our title quote from this week's parsha, which states that HaShem will 'give' leprosy in the houses of Israel, our Sages explain that indeed leprosy can be seen as 'a gift', as exemplified by one who may have leprosy in his house and must destroy a wall in result, thereby finding a valuable treasure hidden many years ago. In this way, the trial, nisayon, is really a miracle, a nes. The truth is that the pathway in turning a trial-nisayon into a miracle-nes is taken by turning the trial into a banner-nes of lifting our consciousness to HaShem and realizing that this trial is a personal message from God to us (it is not recommended to tell others what message you think they are receiving). Once this outlook is taken, one's consciousness can be completely transformed, even without a 'miracle-nes' physically taking place, to 'miracle-consciousness', that is to feel bliss in God's Providence on oneself. With no doubt, this outlook is one of the primary spiritual exercises constantly worked upon by those who serve God truly.
Last year we noted that, halachically speaking, leprosy of houses, which comes as a sign to a Jew to improve (especially in speech), is only applicable in the Land of Israel. This law again highlights the special Divine Providence in the Land of Israel, the 'Land of Miracles', where HaShem more clearly 'communicates' with us, both in reinforcement of our good and also in 'telling' us what we need to improve. Within the Holy Land, this consciousness is especially potent in 'the City of the Patriarchs', "who cleaved their thoughts to the Divine Will... and thus nullified all (external) forces in the world... and therefore they merited to great miracles..." (Nefesh HaHaim) May we merit too...
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Sources: : Lev. 14, 34 and Rashi, Rambam Tumat Tzaraat 14, 11, Nefesh HaHaim 3, 13
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