YOU SHALL NOT HATE YOUR BROTHER IN YOUR HEART; YOU SHALL REBUKE YOUR NEIGHBOR (Vayikra 19:17).
What is the connection between these two mitzvos?
When someone offends you, do not hate your brother in your heart. Rather you are to rebuke the person, which will remove the hatred. Either he will provide a justification that you had not considered, or he will
admit his error (Ramban).
LOVE YOUR FELLOW AS YOURSELF (Vayikra 19:18).
Is it realistic to love your fellow as yourself?
No, it is not. Actually, Rabbi Akiva taught "your own life takes precedence over your fellow's life." The verse does not mean to love another as much as yourself, but to love another in the same manner as yourself. You should not want for your fellow some good fortunes but not others. Instead, desire any good fortune for him, as you desire for yourself all good fortunes.
Perhaps this is why the Hebrew does not say "love your fellow" but "love to your fellow" (l'rei-echa) (Ramban).
Monday, April 30, 2012
Acharei Mos
YOU SHALL KEEP MY CHARGE, NOT FOLLOWING DISGUTING THE PRACTICES THAT WERE DONE BEFORE YOU , AND YOU SHALL NOT BECOME DEFILED THROUGH THEM. I AM THE THE L-RD YOUR G-D (Vayikra 18:30)
This verse is preceded by a long list of forbidden sexual relationships. Does "keep my charge" simply mean not to engage in these relationships, or is it meant more broadly?
Other mitzvos serve as a safeguard preventing such relationships: forbidden foods, nidah, zavah, the woman who gives birth*, and other cases of tumah. A life of discipline and sanctity in multiple areas is necessary to have the fortitude to follow the restrictions against forbidden relationships (Sforno).
No way of life is as successful in achieving holiness in relationships as the Torah system. Other creeds having the best intentions, but lacking the Torah's mechanisms, have not worked as effectively. With the safeguards of the Torah, holiness becomes realistic.
*see the entry to Tazria Metzora
This verse is preceded by a long list of forbidden sexual relationships. Does "keep my charge" simply mean not to engage in these relationships, or is it meant more broadly?
Other mitzvos serve as a safeguard preventing such relationships: forbidden foods, nidah, zavah, the woman who gives birth*, and other cases of tumah. A life of discipline and sanctity in multiple areas is necessary to have the fortitude to follow the restrictions against forbidden relationships (Sforno).
No way of life is as successful in achieving holiness in relationships as the Torah system. Other creeds having the best intentions, but lacking the Torah's mechanisms, have not worked as effectively. With the safeguards of the Torah, holiness becomes realistic.
*see the entry to Tazria Metzora
Thursday, April 19, 2012
Tazria Metzora
G-D SPOKE TO MOSHE SAYING, SPEAK TO THE ISRAELITES AND SAY, WHEN A WOMAN CONCEIVES GIVES BIRTH TO A MALE, SHE IS RITUALLY IMPURE SEVEN DAYS...ON THE EIGHTH DAY THE FORESKIN SHALL BE CIRCUMCISED...IF SHE GIVES BIRTH TO A FEMALE SHE IS RITUALLY IMPURE FOR TWO WEEKS... (Vayikra 12:1-5).
Why is the mother Tamei for twice as long if the child is female?
The idea of holiness is that human free will triumphs over physical forces. Tumah is associated with death, the ultimate loss of free will. A Jew is supposed to master physicality rather than be mastered by it. Circumcision represents this idea of sanctity, therefore it is appropriate that her tumah ceases seven days after birthing a male child.
The double period of tumah for a female child represents one week for the mother and one week for the young daughter. This has a similar function as circumcision does for a male child. It impresses on the mother the consciousness of free will and morality, for herself and the way she raises her daughter. The mother has a great influence on her daughter and she must doubly fortify herself with the proper awareness (Rav SR Hirsch).
According to Ramban, the different laws for birthing male and female children have a physiological basis.
WHEN YOU COME TO LAND OF CANAAN THAT I GIVE YOU AS A POSSESSION, AND I PLACE AN AFFLICTION OF LEPROSY ON A HOUSE IN THE LAND OF YOUR POSSESSION- THE HOUSE'S OWNER SHALL COME AND TELL THE KOHEN "SOMETHING LIKE AN AFFLICTION APPEARS TO ME IN MY HOUSE" (Vayikra 14:24-35).
[THE KOHEN] SHALL CLOSE OFF THE HOUSE FOR SEVEN DAYS (14:38).
The Picezner Rebbe learns a lesson here about the positive value of spiritual tribulation:
Rashi explains why G-d says "I place an affliction" and not the more usual expression "if there will be an affliction." Rashi says He is telling us good news: the afflictions will require the house be broken down, and gold hidden previously by the Amorites will be found.
Tumah and a broken state lead to gold. But why must the house be closed for seven days- instead of accessing the gold immediately?
Everything G-d does is for the good. This is true not only for physical suffering but even for spiritual deprivation. Even the absence of shuls, yeshivas, and mikvas is meant for a good purpose.* This is why the homeowner says "like an affliction it appears to me" for in truth it is for the good (Aish Kodesh).
*The Picezner wrote these words in the Warsaw Ghetto.
[Perhaps an example of the above concept is when the inability to perform a mitzva results in a deep longing for the mitzva. The longing is very precious to G-d]
Sunday, April 15, 2012
Shemini
NADAV AND AVIHU, AHARON'S SONS, EACH TOOK HIS FIRE PAN, PUT FIRE AND THEN INCENSE ON IT. THEY OFFERED BEFORE G-D A STRANGE FIRE THAT G-D HAD NOT COMMANDED THEM. FIRE CAME FORTH FROM BEFORE G-D AND CONSUMED THEM. THEY DIED BEFORE G-D (Vayikra 10:1-2).
"A strange fire that G-d had not commanded" is redundant. If it was strange, surely G-d had not commanded it!
"Strange fire" should be understood figuratively as referring to the enthusiasm that burned in the hearts of Nadav and Avihu. They were inspired by the Divine Glory revealed to the people after the Kohanim offered korbanos for the first time. They felt that legal restrictions did not apply during this moment of Divine favor. Nadav and Avihu were inspired by love of G-d to bring an unauthorized incense offering. This parsha is a warning about the dangers of misguided love which motivates worship inconsistent with G-d's will (Netziv).
"A strange fire that G-d had not commanded" is redundant. If it was strange, surely G-d had not commanded it!
"Strange fire" should be understood figuratively as referring to the enthusiasm that burned in the hearts of Nadav and Avihu. They were inspired by the Divine Glory revealed to the people after the Kohanim offered korbanos for the first time. They felt that legal restrictions did not apply during this moment of Divine favor. Nadav and Avihu were inspired by love of G-d to bring an unauthorized incense offering. This parsha is a warning about the dangers of misguided love which motivates worship inconsistent with G-d's will (Netziv).
Wednesday, April 11, 2012
Sefiras Haomer
The Torah says to begin counting the Omer on "the day after Shabbos." This is not Sunday but the second day of Pesach. So the first day of Pesach is called Shabbos. Why?
Shabbos has two aspects: "remember" and "keep." The first is a positive mitzva, representing "do good." The second is a negative mitzva (to avoid work), representing "turn away from evil."
The Omer counting begins with Pesach which represents "turn away from evil." Pesach means liberation from the impurity of Egypt. The counting is completed with Shavuos, the giving of the Torah. That represents "do good."
So the counting connects to both aspects of Shabbos: turn away from evil and do good.
But why is the first day of Pesach called "Shabbos"? Both Shabbos and Pesach are an "arousal from Above," meaning they are initiated by G-d regardless of human input. G-d sanctifies the Shabbos whether or not we observe it. The redemption from Egypt (the theme of Pesach) was an act of G-d, a great Divine illumination the Jewish people did not create.
This Divine initiative continues every first night of Pesach. He illuminates us with a true taste of redemption on Seder night. This "arousal from Above" is followed by counting of the Omer. That is an "arousal from below." From then onwards we make an effort to recapture that sense of redemption. We prepare for the goal of redemption- receiving the Torah.
The free gift of spiritual inspiration we receive on the first day of Pesach gives us the wherewithal to make our own efforts to climb towards reception of the Torah on Shavuos. The counting of the Omer is the bridge between the two (Nesivos Shalom).
Shabbos has two aspects: "remember" and "keep." The first is a positive mitzva, representing "do good." The second is a negative mitzva (to avoid work), representing "turn away from evil."
The Omer counting begins with Pesach which represents "turn away from evil." Pesach means liberation from the impurity of Egypt. The counting is completed with Shavuos, the giving of the Torah. That represents "do good."
So the counting connects to both aspects of Shabbos: turn away from evil and do good.
But why is the first day of Pesach called "Shabbos"? Both Shabbos and Pesach are an "arousal from Above," meaning they are initiated by G-d regardless of human input. G-d sanctifies the Shabbos whether or not we observe it. The redemption from Egypt (the theme of Pesach) was an act of G-d, a great Divine illumination the Jewish people did not create.
This Divine initiative continues every first night of Pesach. He illuminates us with a true taste of redemption on Seder night. This "arousal from Above" is followed by counting of the Omer. That is an "arousal from below." From then onwards we make an effort to recapture that sense of redemption. We prepare for the goal of redemption- receiving the Torah.
The free gift of spiritual inspiration we receive on the first day of Pesach gives us the wherewithal to make our own efforts to climb towards reception of the Torah on Shavuos. The counting of the Omer is the bridge between the two (Nesivos Shalom).
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