Parshat Emor: The Pledge

BH

This parsha-post should be a merit for a refuah shelema for Yitzchak ben Sarah, and Hadasa bas Miriam.

I sincerely wish you all a joyous and peaceful Shabbos!

This week's parsha, Emor, imparts to us profound lessons of responsibility, giving, and the power of our words.

"Daber el-Aharon v'el banav v'et kol-Bnei Yisrael v'amarta alayhem:  Ish ish mibayt Yisrael u'min-hagair b'Yisrael asher yakriv karbano l'chal-nidreihem ul'chal-nidvosam asher-yakrivu la'Hashem l'olah lirtzonchem tamim zachar babakar bachsavim u'va'izim. "
" The Lord spoke to Moses saying: 'Speak to Aaron and his sons and to all the Israelite people, and say to them:  When any man of the house of Israel or of the strangers in Israel, presents a burnt-offering as his offering, for any of the vow or any of the free-will (donation) offerings that they offer to the Lord, to be acceptable in your favor, it must be a male without blemish, from cattle, sheep, or goats.'"

(Vayikra 22:18-19)

Both of the korbanos enumerated in the above verses, are korban-olahs-- translated as "burnt" or "elevation" offerings.  But the two, "nidreihem - (offerings of) their vows", and "nidvosam - their free-will donations", have a few distinctions.

Quoting Talmud (Megillah), Rashi explains one difference for us (I paraphrase a bit):

If one brings a korban of a neder (vow), one he seriously pledged to bring, and it is blemished or lost, he must offer a replacement animal, for he's bound to fulfill his vow.  Once he consecrates it to G-d's service in the Mishkan or Bais haMikdash, it is his responsibility to treat the precious offering with great consideration.  Once he stated his vow, it's binding.  It cannot be forsaken by carelessness or neglect.

However, if it is a nadav (donation), that he offers out of free will, propelled by no promise...  If the animal of his choice is maimed in some way, or missing, and therefore unfit to offer, the potential donor is not chayev (liable) to replace it for offering, since his offering was of a personal spur of simple desire to give- just for the sake of giving.

We can see that vowing to bring a korban, declaring, and pledging, is a serious business.  When we make a promise, it entails a great responsibility to fulfill it, and remain true to our words.  Hopefully, we are all taught this principle from a very young age.

But does the latter case, of the nadav, and the fact that if his korban is marred, he needn't assume any responsibility, seem rather lenient, almost lax?  We could argue with this question.  We certainly can't challenge the dictates of the Torah!  Also, we cannot doubt this individual who offers a nadav...  Truly, giving for the sake of giving, for the love of Hashem, desire for His avoda (service), and striving for this connection, is reaching for the highest levels.

The Ralbag highlights another difference between our two korbanos:

For the neder-sacrifice, one first makes his declaration to offer it, and then gives it.
For the nadav, one gives his gift, and then officially consecrates it.

Very interesting...

We can deduct from these enlightening commentaries, that once we speak a neder, we are strictly bound to enforce our words to the best of our ability.  The neder-sacrifice seems to represent the Attribute, or Sefirah, or Gevurah.  This discipline, structure, severity.

When we bestow a nadav, we just give with all our hearts.  We don't even think to proclaim a pledge.  We present our gift, and only afterwards declare it.  This reflects the Sefirah of Chesed--  boundless loving kindness, like that of Avraham Avinu and Sarah Imeinu.

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Throughout our lives, we are going to make many sacrifices, for family, friends, and even to pursue our own goals.  When we make promises, bein adam lechavero (between person and their fellow) and bein adam laMakom (between person and Hashem), strengthening relationships and commitments, we must uphold our responsibility to carry out those nedarim.  We were given the strength, and no one can fulfill those promises and goals but us.  We can't ignore them or try to run away from them.  Embrace them.  Make sure you follow through, even if it takes a while.  Even when you 'lose sight' of it for a bit.

 We bring many offerings throughout our days;  Although we can't bring physical korbanos without our beloved Bait haMikdah (may it be rebuilt speedily in our days!), each and every one of our tefillos are accepted as a precious offering to Hashem.  Every tear we shed, for our losses as a nation, and our strivings to cleave to a higher purpose.  Even the Torah we study, especially those subjects pertaining to the laws and details of the korbanos, are accepted as if we actually performed this 'lost' mitzvah.  When it comes to 'offering ourselves up', just give.  Remember, it's all for the Boss.  You don't have to calculate every prayer you recite, or pasuk you study.  Don't overthink things-- you needn't make a vow for every step of your growth, every offering.  Just give, just grow, just love.  Then you'll recognize the beauty and holiness of your actions and words.

Parshat Acharei-Kedoshim: Play It Fair

BH

This week's parsha-post is in the merit for a blessing for Chaya Liana Esther bas Mazal.

Hi all!

This week, for the second week in a row, we have a double parsha!  This week we delve into the Torah portion of Acahrei-Kedoshim!

The first parsha of this week's reading, is Acharei-Mot, in which the Torah transmits to us the order of the Yom Kippur service in the Mishkan (Tabernacle), and later, the Bais haMikdash; the consequences for one who shechts (ritually slaughters) an animal for a korban off of the Mishkan's holy premises; and the mitzvah to distinguish our lifestyles from those of the nations surrounding us, especially with laws pertaining to how we must guard our personal holiness, and prohibitions for inappropriate intimacies.

Kedoshim is very dense with a variety of mitzvos, from sprinklings of the Aseret haDibrot, and strict rules governing the conduct of a judge, to leaving grain in your field for the poor to collect, and many civil and interpersonal laws, to commandments against unkosher foods and sorcery, to highlight a few!

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Right now, we'll explore a mitzvah-rich pasuk found in Kedoshim:

"Lo ta'asu avel bamishpat lo-tisah p'nai-dal v'lo tehdar p'nai gadol b'tzedek tishpat amitecha - You shall not render an unfair judgement:  Do not favor the poor or show deference to the rich; judge your fellow with righteousness." (Vayikra 19:15)

The Ralbag teaches:  Lo ta'asu avel b'mishpat - you shall not render an unfair judgement: 

There are two different ways to pervert justice:
~1.) When the judges pass a judgement, in which a litigant is judged improperly (ie: incorrectly or unfairly).  (The reason for this is rather obvious...)
~2.) When the judges don't really complete their case, but instead drag it out for too long.  (It is crucial that the case be carried out in a timely fashion.) 

Both types of complications are usually intentionally created by the judge himself, for he might base his decisions on his personal opinions and feelings.  For example (Rashi actually explains the following idea),  a merciful judgement for the impoverished man, just because he's poor, or similarly, absolve all the guilt of a wealthy man, for fear of embarrassing him despite his social prominence.  As the pasuk stresses:  "Lo tisah p'nai-dal v'lo tehdar p'nei gadol - You should not favor the poor, or show deference to the rich." 

When a case is unnecessarily dragged out, the chance for playing around, and developing incorrect conclusions, dangerously grows.  This is a step closer to perverting the judgement.

A judge must maintain his impartiality, as Yehudah ben Tabbai, in Pirkei Avos 1:8 teaches:  "When the litigants stand before you, consider them both as 'guilty', and when they leave from your presence, consider them both as innocent, provided that they've accepted the judgement."  He also teaches us 'that we shouldn't act as lawyers'-- meaning, we mustn't, when playing judge, simultaneously advocate for a litigant (and prosecute the other).

The Ralbag continues (and I paraphrase):
When the injustice is committed to mar the chances of a favorable judgement for one litigant, in favor of the other, the judge has transgressed the deorayisa (right from the Torah) mitzvah, a grave transgression.

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There are times in all of our lives, that we may play as judge.  We don't need to be presiding over a large civil council with a group of witnesses, or a Beis Din determining complicated halachic matters.  We may be trying to solve an argument between younger siblings, or help make peace with two feuding friends.  You might even be watching a stranger, and judging their actions in your mind.  In any case, these laws can apply to you too, but perhaps in slightly different ways...

It is a critical lesson, to be objective, when trying to break up fights or establish peace.  Everyone has their own reasons and justifications for doing what they do, but you have to bring them to awareness of what's truly right.

Every person is precious, even when their integrity has been put to the test.  We have to remind ourselves that each person has a unique mind, unique traits, and a unique neshama, even when we're playing judge.  We must find the beauty in each person.  It is important, during the argument, to create a sense of unity.  The unity will enforce the sense of equality needed to work out the problem.

We have to realize that every person must be treated equally, regardless of their social standing, or if everyone thinks the person is the 'good guy' or 'bad guy', for everyone is in charge of their precious mind and soul.  Everyone has free choice, and must use it wisely, and is responsible for their actions.

Teach them what's right, but don't forget to give benefit of the doubt, as the third part of the pasuk goes:  "B'tzedek tishpat amitecha - With righteousness shall you judge your fellow."

We must follow the laws and instruction the Torah sets down for us, for it provides the clarity and wisdom we need to make decisions or determine the validity of others' actions.  With these valuable tools and knowledge, we'll have the correct mentality for a judge, that Hashem desires. 

It's up to every single one of us to increase the justice in the world, for it is one of the 3 pillars that supports our world, as Pirkei Avos also explains, along with truth and peace.  We have the power to communicate, teach, and enact what's just and true in our chaotic world, and inspire others to do the same.

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I sincerely wish you all a wonderful Shabbos, filled with light, and prayers for a world of fairness and peace, may the dream come true very soon.

Parshat Vayikra: Offer It Up

BH

This week’s parsha-post is dedicated as a refuah shleima for Yisroel Aryeh Leib ben Zahavah, a young yeshiva student who was critically injured in an accident in Israel.

This week, we are excited (and shocked at how time flies!), because we are beginning Sefer Vayikra, the third book of the Torah!  A main focus of this sefer, are laws of korbanos.  Close your eyes, take a deep breath, and imagine the splendor and kedusha that permeated the atmosphere, as Kohanim busily prepared all kinds of korbanos (offerings), with precision and love…  A small way in which we could honor and repay Hashem.  One thing we could do, to delight Avinu Shebashamayim (our Father in Heaven), with the bounty He has given us on this earth.

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5 different meal-offerings are listed in perek 2 of Vayikra.

1.)  The minchat-solet-- the fine flour meal-offering.  It is the only mincha that is not cooked or baked in any way.  The ingredients are simply mixed, measured out by one of the Kohanim, and then divided between the mizbeiach, for burning, and the Kohanim, as their share.

2.)  The oven-baked offering, described in pasuk daled:  “V’chi takriv karban mincha ma’afay tanus solet chalotz matot m’shuchim bashemen – When you present an offering of meal baked in the oven (it shall be) choice flour– unleavened cakes mixed with oil, or wafers spread with oil.”

3.)  The korban cooked in a griddle, called a “machbat”.  The cooking process is illustrated in pasuk hei:  “V’im mincha al hamachbat karbanecha solet b’lula shemen matza tihiyeh – If your offering is a meal offering on a griddle, it shall be of choice flour with oil mixed in, unleavened.”  Our instruction for this korban continues into the next verse.

4.)  The ‘deep fried’ offering, which is discussed in pasuk zayin:  “V’im mincha marcheshet karbanecha solet bashemen tayaseh – If our offering is a meal offering in a pan, it shall be made of choice flour in oil.”

5.) And lastly, the korban-mincha comprised of oil, lavon (frankincense), and flour ground up from your first barley grains, taken from your Omer harvest.  

Ralbag, also knows as Gersonides, points out one poignant  likeness between all of these recipes.  They are all made from the same ingredients!

The doughs were all very similar.  We differentiate between the offerings, by the manner in which they were cooked.

Ralbag continues, further highlighting the difference between the third and fourth offerings, which are both cooked in some sort of utensil.  In the “machbat”, loosely translated as frying pan or griddle, the dough was cooked thinner– almost like a crepe.  In the deeper “marcheshet”, which was more like a pot, the dough was formed into a thicker, harder loaf, requiring more oil to cook evenly.

A thought of my own:

We in a way are similar to those bread-like korbanos.  We, as a colorful and unique but collective people, bound together by what we have in common...

We are all truly made the same.  Hashem created us all lovingly, with our amazing faculties and talents, like combining the fine flour and oil.  The flour, made of grain, can represent the work of our hands and bodies, and the ‘bread we earn’–  what we accomplish, and acquire for ourselves in this world.  The oil can perhaps symbolize our soul-powers and talents, what the flame of our Neshama burns on.  Combined, Hashem has made a product– us, filled with so much potential to grow, and be a delight to Him and the world around us.

Hashem made all people of flesh and blood, and most importantly, has invested a pure neshama, part of Himslef, in each and every one of his creations.

But we do have our differences.  Hashem delivers unique challenges and successes to each person.  Our personal lives and experiences shape and ‘cook’ us differently.

Despite any of our differences though, we can all work towards one higher goal, by making each and every part of ourselves a pleasing offering in our service to Hashem.

We can know for sure, the Master Baker is always keeping His watchful eye on us.