For Whom We Slaughter

Parshas Tzav opens with the most fundamental of all the korbanos (the sacrifices) - the Olah. The morning communal Olah (עולת הבוקר) was the first korban brought during the day, and the evening Olah (עולת בין הערביים) was the last korban of the day. The Olah was also purchased from the budget raised by the half shekel census so that the entire population has a stake in it.

Seeing how important the Olah is to the general scheme of korbanos we are left with a glaring question - why wait until the second parsha dealing with korbanos to introduce it ? In parshas Vayikra we dealt with all the personal korbanos - even getting to some infrequent cases like the korban brought by a Beis Din who erred in judgment. What is it about a personal korban, a korban yachid, no matter how infrequently brought, that seems to take priority to a public one, a korban tzibbur, even one as basic as the Olah ?

Perhaps we can understand the role of public korbanos like this :

The essence of a korban is a visceral connection with the slaughtered animal. We devote ourselves to Hashem vicariously through the animal. This is essentially a private act. Every Jew must dedicate himself to the One Above at his pace and on his own terms - some an Olah, some a Shelamim and some a sin offering. It is personal to each Jew.

The purpose of korbanos tzibbur is to make sure that everyone gets in on the action.

No member of klal yisrael should be without this potent divine service - and no divine service can really function without the participation of all of Hashem's children. Thusly, a korban tzibbur is there because every Jew should be bringing korbonos yachidim, which epitomize the sacrificial service.

A korban tzibbur also demonstrates that it would be unthinkable to engage in any service alone that doesn't also have a component that all klal yisrael participates in.

The korbanos tzibbur are for everyone - those who are actively sacrificing and those who have yet to.

Similarly, when we have a tefilas tzibbur, we fulfill the same thing. When we say kedusha or kaddish or anything else that is said only in a quorum - we are of course demonstrating that our unity is significant component of our service - but we are also acting as a tzibbur for all those who may be out there without it.

Hatzlacha !!

But Is It A Sacrifice ?

When we approach the idea of korbanos we first think of the translation - sacrifices. A sacrifice is an act of self deprivation for a greater good or cause. Pretty accurate, but not entirely. You see, in a sacrifice the recipient is more needy or deserving of the item which we deprived ourselves of. It is in this point that the analogy between korbanos and sacrifices fails.

Hashem does not need our sacrifices - but we need to make them.

Let us take a few moments to study the different types of korbanos and see the different ways to draw close to Hashem. And the different occasions which call for them.

Hatzlacha !!

Ahhhhhh, Smells Great !

Why did Hashem command us to have, as part of our service to Him, ketores ?

The Korbanos are necessary for two reasons - firstly, we must envision ourselves being sacrificed upon the altar if we are to achieve the proper remorse and penance for our misdeeds; secondly, the very act of slaughtering something is a very fundamental act - making us acutely aware that the service in which we slaughter is of paramount importance.

But incense ?

The message of the incense is important too.

Chazal teach us that of the myriad of spices the "chelbna" had a horrible odor. But, the ketores was invalid without it. A sacrifice is the 'meat and potatoes' of worship - incense is the icing on the cake. Any one person can bring a sacrifice - but the ketores was only brought by all the Jews.

With a sacrifice we offer Hashem our selves in service. With ketores we offer Him our unity.

What have we done to bring the service of ketores back ?

Hatzlacha !!

Does A Kohein Need Ears ?

In the initiation rites that Moshe Rabbeinu performed for Aharon and the rest of the kohanim we find an interesting ritual. The blood of one of the sacrifices was sprinkled, not only on the alter, which is usual, but upon the kohanim themselves.

It stands to reason that if the kohein is to be my representative to Hashem, he needs to be dedicated to the purpose. So the hands and feet of the kohanim were baptized by the blood to symbolize their job as an extension of our hands and feet in performing the Avodah.

There was a third element in the sprinkling – the ear. What are we to learn from here ? Is the kohein supposed to be my ear as well ? Definitely not. Rather, we see that the kohanim are given the subtle message that to serve as the representatives of other Jews is only possible when they themselves are absolutely attuned to their own obligations. The kohanim must be able to hear clearly the commandments of Hashem and only afterwards are they fit to assist His people in their service of Him.

An additional thought; the kohanim's mouth wasn't sprinkled. This may teach us that despite the kohein being our shaliach in performing a given service – we need no intermediary to pray before the One above. We may not all be holy enough to bring korbanos – but we are all fit to sing the praises of our creator.

Hatzlacha !!

Give Me Liberty Or Give Me Sin

The Torah teaches us that if a man sells himself into servitude the contract expires at the shmitta year. If the servant wishes, however, he may extend his service with his master until the year following the seventh shmitta, the yovel year. This extension is not without its price – the servant's ear is pierced.

Chazal, as quoted in Rashi, comment that the servant deserves this ear piercing because he obviously failed to heed the word of Hashem that he heard from Har Sinai.

This castigation is more appropriate for the second circumstance of forced servitude – the thief. He stole and cannot pay back so he is compelled to 'work off his debt'. When the shmitta year comes he should rejoice at his freedom. If the thief opts to stay on until the yovel he is actually demonstrating that he believes that the theft wasn't all that wrong – after all, how wrong could it have been if the resulting 'punishment' is one he would freely choose ? For that the thief deserves to have the ear that heard "Thou shalt not steal" pierced.

What of the man who went into servitude of his own free will ? What message from Har Sinai did his hearing fail to process, that he should merit a piercing at the point when he displays his affinity for the master / servant social order ? "For Bnei Yisrael are my servants", said Hashem, and not servants of other servants.

But what's so bad being someone else's servant ?

The underlying root of servitude is control. It's not a working contract, whereby one party agrees to render services to the other party. It's a declaration of (near) total subservience to another person. Why would anyone, of their own volition, relinquish their freedom and acquiesce to a state of servitude – what would they gain ?

Every state has advantages and disadvantages. While freedom carries with it the obvious advantage of self determination, it also carries the responsibility for the morality and justice of that determination. A person giving up that freedom is also saying goodbye to that responsibility, the responsibility of exercising that determination correctly. It is this action that the Torah felt needed to be punished with a piercing.

Hashem created us in His image and placed us here in this world to improve ourselves and the world around us. Our single most powerful tool is our divinely mandated free choice. One who willingly deprives himself of this tool is truly ignorant of the lessons of Har Sinai.

And what of us ? We can take heed from the eved ivri – cherish our freedom and realize that the responsibility that we must exercise along with our freedom is both a testament to Hashem's great faith in us – and a major part of our service to Him.

Hatzlacha !!

In My Face

In the second commandment Hashem instructs us not to have any other gods. It seems this commandment is limited to a particular location - "על פני". While the simple meaning of this condition is not to have other gods in place of Hashem, we can also translate it to mean "in my face".

Hashem is sending us a subtle message. The polytheistic idolatry that was the mainstay of the Egyptian society was very accommodating of other gods. The incompatibility in belief systems lay in the necessary exclusivity. Egypt could accept that Hashem existed - what they couldn't accept was the turf infringement.

And so, Hashem seeks to remind us that it is "perfectly acceptable" to believe in and worship other gods if we do it outside His jurisdiction. But since no such place exists this is actually a reinforcement of a pivotal lesson - the same lesson that the Shulchan Aruch begins with - "שיוויתי ד' לנגדי תמיד " I place Hashem before me always.

Hatzlacha !!

Do We Stand For Or Against ?

The Ramban comments that there is a lesson to be learned from the specific animal that Hashem chose to be sacrificed in eternal commemoration of the exodus from Mitzrayim. The Egyptians worshiped the sheep. Moreover, the very constellation that reigns high in the sky during the month of Nissan is the sheep (or Aries). The act of slaughtering the sheep for our korban Pesach displays our belief that the gods of Egypt are empty gods, and also that the exodus was not "fated by the stars". It wasn't the act of any given power or constellation that plucked the Jewish nation from bondage - but Hashem, and only Hashem.

While it is important to always know what you stand for. It is equally important to demonstrate, quite clearly at times, what you stand against. Were we to simply trumpet the role of the Almighty in the exodus without specifically renouncing the "power of the stars", later generations may have come to the erroneous conclusion that they are both responsible for the salvation !

In today's age of pluralism and globalism this lesson is perhaps all the more poignant. I must know what I believe is true - but no less important is what I believe is false.

What ideas do you stand against ?

Hatzlacha !!

By What Name Does Redemption Go ?

Two quick thoughts :

1. The Parasha and Sefer that details the descent into exile is known as Shemos. Why does the Torah emphasize that the names of Bnei Yisrael were important ?

Because the names and the keeping of them were a pivotal factor in the maintenance of Jewish self identity that les the yidden to be redeemed. Hashem always, but always, prepares the salve before inflicting the wound.

Secondly, the sefer is referred to by the Ramban as the sefer of the galus and the geulah. A quick look at the Parshios of Shemos shows us the the Ramban is teaching us that the building of a Mishkan to house the shechina within our camp is the final redemption from an exile so spiritually depraved as mitzrayim.

By this token we can ask ourselves - in what exile are we currently languishing ?

What will symbolize our redemption ?

What are we doing about it ?

Hatzlacha !!

The Slings and Arrows of Outrageous Fortune

Yaakov Avinu instructs his son Yosef in the art of Jewish warfare. He mentions that he took the city of Shechem with his sword and bow [see bereishis 48:22]. The targum Onkelos transalates this to mean "with my prayers and [heavenward] requests".

Why does Yaakov Avinu refer to his teffilos as instruments of war ?

Because when a Jew steps up before his Maker to offer up words of praise or request it is the most powerful force in the universe - as such the yetzer hara is constantly trying to de-rail his concentration. In battle we never lose focus of the enemy - in davening we should never lose focus of He before whom we stand.

In another, deeper analogy, we may understand two types of prayers.

Teffila is an outpouring of praise and thanks to Hashem - and like the sword that Yaakov represents it with - the more effort you put into the strike - the deeper it will go. But the bow of requests is another story - in order to make the arrow fly farther - I must pull the bow further towards myself ( in fact - towards my heart). The more I internalize the truth that without Hashem granting me my requests, no force on earth ( or above it) will make them come true - the greater distance towards heaven my requests will fly.

Hatzlacha !!

Unfaded Glory

"And Yitzchak loved Esav for he placed game in his mouth and Rivka loves Yaakov"

The passuk hints to us an important lesson - the love that one can feel for physical pleasures - is always in the past tense - it's always fleeting. The feeling of joy that we may experience during a bite of delicious food fades even as we swallow it.

The love that Rivka Imeinu felt for her younger son had nothing to do with physical pleasure. When we experience emotions that are based on our intellectual capacity for recognizing and pursuing goodness - those are feelings that last. That's why they are forever in the present tense.

Hatzlacha !!

Anna Avda D'Kudhsha Brich Hu

The Aramaic phrase :

אנא עבדא דקודשא בריך הוא

I am a servant of the Holy One, Blessed is He.

Is found in the quote from the Zohar that we say as we take the Torah out of the Aron Kodesh (בריך שמיה)

Why is being a servant so important, so praisworthy - as to place this declaration in the midst of this teffilla ?

The answer appears to us out of the Parasha.

Eliezer's story is repeated twice. Once when Avraham commands him and he undertakes the journey and once when he recounts it to Lavan. In justification for this seeming redundancy chazal offer the following maxim - "יפה שיחתן של עבדי אבות יותר מתורתן של בנים" - "The conversations of the servants of the fathers are more beautiful than the teachings of the sons". Why should this be the case ? Because when you are a servant you have no arrogance. You are filed with the knowledge that your entire worthiness, your entire 'claim-to-fame' is the service you offer to your master.

May we all merit to internalize this unassumingness - not because of any inherent unworthiness - quite the opposite, we are incredibly worthy ! - but because we should realize what our worthiness is - the job we were destined for, Avodas Hashem.

Hatzlacha !!

Beyond Our Natural Abilities

If the command to sacrifice his son, Yitzchak, was a test for Avraham - why do we refer to it as the akeida (binding) of Yitzchak ?

Additionally, we find that Hashem considers it as if Yitzchak was actually sacrificed instead of his doppelganger ram and the ashes from the sacrifice are forever before His eyes. (See Rashi on Vayikra 26:42)

Along the journey to the mountain Yitzchak asks his father about the absence of an animal to slaughter and deduces from the answer that he is to be the sacrifice. Yitzchak continues on the journey with the same drive and motivation as before - this is an opportunity to fulfill the will of Hashem - and he intends to give it his all. When it comes time to present himself at the altar, Yitzchak has a strange request for his father.

"Tie me down tightly", he pleads, "for I fear that I might involuntarily flinch at the application of the knife and disqualify the slaughter".

With this statement, Yitzchak transcends himself and is forevermore held by Hashem as a pure soul.

Avraham Avinu was tested many times. He passed each one. Even the hardest test - the one where he had to conquer his nature and subdue his merciful inclinations. But Avraham passed these tests himself.

Yitzchak Avinu - he was aware of his physical limitations and took pains to make sure that even if his body should fail the challenge of presenting himself for slaughter, his soul shouldn't. Essentially, Yitzchak made sure to succeed even if he couldn't succeed and pass even if it was beyond him.

"Our Father" Yitzchak is thusly called because his actions are legacy to us all. We can all emulate him, in our own degrees, and - when the going gets too tough in avodas Hashem - persevere. Not through iron will and strength of character ( those are good too ! ) but through our ability to forsee the challenge and take pains to eliminate it entirely. We can, essentially, pass an impassible nisayon.

Yitzchak Avinu said to Hashem – "I don't want my shortcomings to affect my service of you".

Can we say the same ? And what will we do to make it happen ?

Hatzlacha !!

Strings and Straps

When Avraham Avinu flatly refuses any of the spoils of war offered him by the king of Sedom - he states - "I will take not a string nor a shoe strap".

Chazal comment that this action earned Avraham's descendants the string of techeles and the straps of teffilin.

Avraham Avinu was a paragon of Chessed - and as a direct result, we - his children - are tremendously inclined towards kindness ( so much so that a lack in this regard calls one's Jewish roots into question ). However we may along the way need reminders to stave off the ever present human selfishness that screams in our hearts - "what's in it for me?!".

So Hashem gives us two mitzvos that are referred to as signs or memory aides. The strings of techeles ( "... and you shall see them and you shall remember all the mitzvos of Hashem ...") and the straps of teffilin ("... and it will be a sign against your heart ...").

So next time we feel the ever present pull of greed - remember - we're above that - we are the children of Avraham. Besides - both Mitzvos represent ways to bind yourself to Hashem - would you really want some petty materialistic thing to get in the way ?

Hatzlacha !!

In The Shade Of The One Above

The Vilna Gaon discusses the particular appropriateness of the date we celebrate Sukkos by calculating when the Divine Presence ( Shechina ), and with it the Clouds Of Glory ( Annanei HaKavod ), returned to the Israelites after the Sin of the Golden Calf.

The final and complete atonement for the grievous breach was received on Yom Kippur ( thus setting the stage for Yom Kippur to be a day of atonement for all time ). Following that – the Israelites were commanded to build a tabernacle so that they would have a constant reminder of Hashem's presence in their midst ( and would not feel the temptation to create foreign representations of divinity ). The building drive took two days – and on the third day of the drive the Jews were told to stop bringing gold and other materials – there is a sufficient amount. (See Shemos 36:3-7).

So, on the 11^th of Tishrei the mishkan project was unveiled. On the 12^th and 13^th the building drive took place. On the 14^th, the Jews were told that no further materials were needed. And on the 15^th, the mishkan began to be constructed – thus returning the shechina to Israel.

Therefore, on the 15^th of Tishrei we sit in Sukkos in order to recreate the divine presence that was felt in the desert.

May we merit, this year, to truly rest beneath the holy shechina in our sukkos and may we see the coming redemption, speedily and in our days, amen.

Hatzlacha !!

A Rasha Is(not) As Rasha Does

The prophet Hoshea declares, in this weeks stirring and famous Haftara :

" שובה ישראל עד ד' א-לוקיך כי כשלת בעוונך "

[הושע יד:ב]

"Return, Israel, unto the L-rd you G-d, for you have been stumbled by your sins"

[Hoshea 14:2]

Hoshea is asking, no more and no less than, full and complete teshuva – a return to an intimate relationship with the Creator, without the static and baggage of trangressions. And what mechanism does the Navi offer to reach such a vaunted goal ? The following realization :

You have been stumbled by your sins.

Seemingly simplistic – this concept actually alludes to a deeper idea that can form the backbone for the most meaningful and complete teshuva.

When temptation strikes and defying G-d seems like a viable prospect – there is an underlying cause. A drive and a want to achieve something. Be it a release, or a comfort or even an indulgence. The reason we go through with our illegitimate plans is because it seems the best way to satisfy that drive or want. When we realize that - if it goes against Hashem's wishes – then it must be counterproductive in achieving our goals – we have come a long way.

The Prophet speaks to us – your sins are not bringing you the joy and comfort that you crave – they are only stumbling blocks to true happiness !

When we internalize this message we will be firmly established on the path to teshuva – a path that leads, ultimately, to Hashem Himself.

Hatzlacha !!

Are We Men Or Are We Sheep ?

בס"ד

The Mishna in tractate Rosh Hashanna mentions that in the heavenly judgment we pass before G-d "like b'nei maron". The Gemara [Rosh Hashanna 18a] asks what the meaning of this unique phrase is – and answers with three possibilities.

One - sheep. Two – those who pass through a narrow winding staircase. Three – the soldiers of Dovid Hamelech's army.

While explanations two and three refer to people and even sound a mild chord of comprehension, explanation one is particularly perplexing. We may be seen individually – like those climbing a steep and narrow staircase – and we may be judged on our willingness to put our life on the line for the glory of Hashem – like good soldiers should. But why sheep ? A sheep is not responsible for his actions – he doesn't have the capability to choose good over evil.

Because a sheep is the ultimate example of an animal that is led.

We are really sheep. We are constantly being influenced and led in all different directions. If, in fact, we are led – then what remains as a fair criterion of judgment ? We aren't responsible for our actions – since they are the product of those forces that lead us – not our independent thoughts.

But as opposed to sheep – we choose our influences. Yes, we are led – but we choose the lead we wish to follow.

And that is exactly what we are judged on. Not necessarily our end-product actions – but our primary choices. The choice we make before the influence becomes all pervasive – the choice to allow this influence admission into our lives.

May we, and all of klal yisrael, make only proper choices. May we focus ourselves only on influences that will bring us closer to the Ribbonno Shel Olam and His mission for us in this world.

Wishing all a Happy, Sweet, and Torah-full year.

Hatzlacha !!

Happiness or Else ...

In the harsh words of rebuke known as the Tochacha there is a famous passuk that traces the source of all of our national woes and tragedies.

" תחת אשר לא עבדת את ד' א-לוקיך בשמחה ובטוב לבב מרב כל"

"Because you did not serve Hashem your G-d with happiness and a good heart despite having it all"

[דברים כח:מז]

Literally, the passuk actually says that we will be thusly afflicted - "In exchange for" our lack of divine service.

How can we understand this barter ? If I give you something you can give me something in return - and if I refrain from giving you something - then you will, in exchange, refrain from giving me something. What can the passuk mean ?

Olam Hazeh is not only a smorgasbord of mitzvah opportunities - it's also a gauntlet of nisyonos. Every success is wonderful - but every failure, in parallel, is horrible. When we do not serve Hashem we are actually performing an act - an act of rejection - and the price of that rejection on the divine barter scale is the terrifying curses mentioned in the Tochacha.

May we be zocheh to dedicate our efforts to the proper service of Hashem - and may all of our currency be the positive kind.

Hatzlacha !!

Seeing in the Dark

"לדוד ד' אורי וישעי ממי אירא ד' מעוז חיי ממי אפחד"

תהילים כז:א

"A song of David, Hashem is my light and my salvation, whom shall I dread; Hashem is the strength of my life, whom shall I fear."

The Malbim points out that referring to Hashem as a light is best understood as a protection against the unknown. When we are faced with a hidden adversary or challenge – light is the best assistance, enabling us to see that which we need to overcome.

In this phrase, however, is a subtle nuance which gives us a valuable insight. Light doesn't only enable one to see – it also tints the visible field and may obscure some hues while bringing out others in sharp contrast. In short, light doesn’t only show us what there is to see, but also how we see it.

Metaphorically too, ideas or events can be understood totally differently depending on the context, or the light.

By calling Hashem his light, Dovid Hamelech is telling us that any other light will give a false gleam and may produce shadows or angles that aren’t there. Only seeing things by the light of Hashem is sure to result in seeing the world as it really is.

In this month of reconciliation between us and our Father in heaven, let us redouble our efforts to see only the emes in this world of sheker and intense, heartfelt service of the divine is sure to follow.

Hatzlacha !!

(Service of) G-d Is In The Details

"... והיה עקב תשמעון"

[דברים ז:יב]

"And it will be in exchange for your observance ..."

[Devarim 7:12]

Rashi quotes the well known Medrash that Hashem is not asking for regular observances - rather that we be so meticulous so as to perform even the mitzvos that are normally ignored (or trampled underfoot -as hinted by the double meaning of the word "עקב" which also means heel).

Is Hashem telling us that divine blessing will only be ours if we have a perfect mitzvah score ? What about small or inadvertent mistakes ?

There are two kinds of things that normally get stepped on - items that you didn't notice, and wouldn't have stepped on if you had, and stuff that you saw, but considered it trivial to step on it anyway.

The first type of item is usually stepped on with the toes or the pad of the foot - it takes a concerted effort to step on something with your heel - that is commonly saved for the second category of underfoot garbage - you know it's there - you just don't care because it is nothing significant.

Perhaps the medrash is alluding to this difference as well. If we overlook a mitzvah by accident (thereby stepping on it) we have not necessarily done something awful. True, we overlooked something - but it was unintetional. That would not invalidate my eligibility for the divine bounty. It is only when I mash something down with my heel - when I know that this is a Mitzvah, and for my own reasons (affected by my desires, no doubt) do I choose not to observe it - then I am disqualifying myself from receiving Hashem's blessing.

May we all be zocheh to see all the mitzvah opportunities that abundantly surround us - and further zocheh to observe them and bring the highest divine blessing - the geulah sheleimah, amen.

Hatzlacha !!

"... And much Gold..."

Moshe alludes to the fact that the Eigel was worshipped because of the excess of gold that the Jews had from the plunder at the splitting of the sea.

In hard times we could view this as a divine blessing - with an abundance of material wealth we are faced with the challenges of idolatry - because it is 'something to do'. Without it - we are too focused on praying to the true G-d that we have no time for foolish frivolities.

May we be granted all the wealth we need - but no more - lest we be tempted to pursue foreign goals.

The same could be applied to a wealth of time. In the summer months when those who are still in a school setting have extra time - be extra cautious - and watch out for pursuing "golden calf-like" leisure activities just because they are "something to do".

Hatzlacha !!!