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פרשת תצוה20th February 2016 י”א אדר א’ תשע"ו

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Now, if you would, please forgive their sin. If not, You can blot me out from the book that you have written. (Shemos 32:32)

Moshe’s name is not mentioned explicitly in Tetzaveh. He is referred to only with the pronoun "you". After the sin of the Golden Calf, when Klal Yisrael was in danger of being destroyed, Moshe begged Hashem to forgive Klal Yisrael’s sins and if not, to blot his name out of the Torah. Even though Hashem forgave them, still Moshe's words were fulfilled and his name was erased from one sedrah in the Torah.

It is difficult to understand why Moshe should have been punished for exhibiting mesiras nefesh for Klal Yisrael. In addition, why was Tetzaveh specifically chosen as the place to delete his name?

When Hashem first approached Moshe at the Burning Bush, Moshe questioned his worthiness to lead Klal Yisrael out of Egypt. Even after Hashem had answered all his doubts, Moshe still replied, “Send this mission with the one you usually send” (Shemos 4:13). Here Moshe revealed the real reason behind his unwillingness to accept this mission. He was afraid of slighting his older brother Aharon, who had suffered together with Bnei Yisrael and had been, until then, G-d’s emissary to them. Moshe was afraid that Aharon would be hurt if his younger brother was chosen over him.

Hashem responded in anger. According to R’ Yossi (Zevachim 102a) Moshe was actually punished for his reticence. He had been destined to be the progenitor of the line of Kohanim and Aharon an ordinary Levi. Now this designation was reversed.

On the surface, it seems incongruous that Moshe should have been punished so severely for refusing the mission out of sensitivity to his brother’s feelings. To appreciate the subtle deficiency that Hashem found in Moshe, we must first discuss two divergent approaches to avodas Hashem.

The first approach is reflected in the words of Chazal, “Our will is to do your will.” This implies that our service to Hashem starts with our subjective will. We wish to do that which is good for us, and we conclude

that fulfilling the will of Hashem is what is best for us in this world and the next. The second approach is reflected in the words of Chazal in Pirkei Avos (2:4) “Make His will as your own.” In this approach, Hashem’s will is the starting point and one subjugates his own personal desire to Hashem’s will, disregarding any subjective preferences.

The latter approach is reserved for special individuals - lovers of Hashem (see Ramban to Shemos 20:6) Ahava is serving Hashem with no thought of personal reward; yirah is with one’s own personal reward in mind.

We can better understand the following exchange between Moshe and Hashem. After the first two of the Ten Commandments were given, the people approached Moshe and said they were afraid that if they continued to hear Hashem speak directly, their neshamos would leave their bodies forever. They begged Moshe to be an intermediary between themselves and Hashem.

Moshe was devastated that the people did not want to approach Hashem directly out of love and would rather hear the Torah indirectly. But Hashem responded to Moshe’s disappointment that the people had spoken well: this great fear of Him and desire to observe all His mitzvos should remain with them and their children forever.

Moshe was agitated that the people considered their own welfare and were not selflessly dedicated to relating to Hashem directly, even at the possible cost of their lives. That is the level of selfless love. Their fear of dying while listening to Hashem’s words reflected that lack of complete selflessness. Hashem responded, halevai that they should remain on the level of fear of G-d, where service to Hashem is measured by the subjective understanding that doing Hashem’s will is the best course for a person. This level is not yet that of selfless love, but it is nevertheless an admirable one for the masses.

Reb Zusya of Anipoli was once asked if he would be happy to change places with Avraham Avinu. He replied: “What would Hashem gain - there would be still one Avraham Avinu and one Reb Zusya?” That is the attitude of ahavas Hashem in which one’s personal reward is absolutely irrelevant.

Chazal tell us that one who suspects another wrongly is smitten in his own body (Shabbos 97a) If there are not grounds to suspect another, then the suspicion reflects the one who is suspicious. He knows that if he were in a similar position himself, he probably would have acted as he suspects his friend of acting. Therefore, his suspicion is based on a personal blemish, and this is the personal impairment which Chazal refer to as being smitten bodily.

Moshe’s suspicion that Aharon would feel slighted was groundless. Hashem told Moshe that Aharon would have nothing but joy in his heart upon hearing that Moshe had been chosen. Therefore the basis for Moshe’s suspicion must have been within himself. And it was this slight blemish that Hashem responded to by punishing Moshe.

A kohen becomes G-d’s agent and representative, and therefore must be a selfless servant, totally negating his own self. If Moshe could not free himself of the self-concern he projected onto Aharon, he was found unfit to be the kohen. Aharon’s selflessness was beyond question - it made no difference to him who the redeemer was as long as Hashem’s mission was fulfilled - and he was therefore found fit to be the kohen gadol.

Moshe rectified this slight blemish of self-interest when he asked that his named be erased from the Torah if Hashem did not forgive the Jewish people. To publicize Moshe’s rectification of his original blemish, his name was deleted from Tetzaveh, in which the installation of kohanim is discussed. Moshe might have been jealous of Aaron’s status as Kohen Gadol. To show that he was not, the Torah alludes to his earlier willingness to have his name removed entirely from the Torah. The Torah therefore deletes his name and refers to him as “you”. It made no difference to Moshe who was the Kohen Gadol, as long as there was a Kohen Gadol to fulfil Hashem’s plan for Klal Yisrael.

The Rabbeinu Bechaye famously brings on next week’s sedrah on the passuk of Mecheini Na Misifrehchoh that Moshe Rabbeinu’s name does not occur in this week’s Sedrah however if you start from Parshas Shemos till the end of the Torah there are 5 other Sedros that also do not have Moshe Rabbeinu’s name What are they?

Any comments can be directed to [email protected]. Answer on back page.BY BORUCH

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1. After the birth of Moshe he is mentioned in every parsha besides for Tetzaveh. Why?

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AHTHE ROBE AND THE INCENSE

Rabbi Yehonasan GefenRabbi for Keter HaTorah

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“You shall make the Robe of the Ephod entirely of turquoise wool.... You shall make on its hem pomegranates of turquoise, purple, and scarlet wool, on its hem all around, and gold bells between them, all around; a gold bell and a pomegranate, a gold bell and a pomegranate on the hem of the robe, all around.1”

One of the garments of the kohen gadol was the Meil, a robe that was adorned with bells and rang whenever the Kohen Gadol walked. The Gemara in Arachin discusses how all of the Kohen Gadol’s Vestements atoned for a particular aveiro; the meil atoned for the sin of lashon hara. The Gemara explains that the meil, which made a loud kol (sound) should atone for lashon hara which makes a loud kol. However, the Gemara brings a seemingly contradictory braisa2 that says that the ketores (incense) that was used in the Mishkan atones for lashon hara. It answers that there are two different types of lashon hara; the ketores atones for a more ‘quiet’ form lashon hara, when the speaker hides his true feelings from the subject of his criticism and therefore the ‘victim’ of the lashon hara has no awareness that someone is criticising him. In contrast, the lashon hara that is atoned for by the meil is characterised by the speaker making no secret of his true feelings about the victim to the extent that the victim is very likely to be aware of what is being said about him3.

However, this explanation of the Gemara seems to pose a new difficulty; why is it necessary for there to be two separate functions of the mishkan to atone for the single sin of lashon hara; why can’t either the meil or the ketores atone for both ‘loud’ and ‘quiet’ lashon hara? Moreover, it would seem that loud lashon hara is significantly more damaging than

‘quiet’ lashon hara. Therefore, if the meil has the power to atone for the more severe form of lashon hara, then it should surely be able to atone for the seemingly less damaging ‘quiet’ lashon hara?

In order to answer this question it is necessary to understand more specifically the negative aspects of these two forms of lashon hara: Loud lashon hara is very damaging in that the victim is aware of the evil speech that is directed towards him and this naturally causes him great pain. In this aspect, loud lashon hara is considered more destructive than its quieter counterpart. However, there is a certain way in which ‘quiet’ lashon hara is more pernicious than loud lashon hara. Quiet lashon hara is characterised by the perpetrator of this grave sin behaving in a two-faced manner towards his victim; in front of him he is very friendly, but behind his back he slanders him mercilessly and instructs the listeners not to reveal his true feelings to his unfortunate fellow. Since the victim is totally unaware that he is being vilified, he makes no efforts to protect himself from these attacks and they may continue unabated. In contrast, the victim of ‘loud’ lashon hara is far more likely to find out about the

1 Shemos 28:31-342 A source that dates from the time of the Mishna.3 Arachin, 16a. My Rebbe, Rav Yitzchak Berkovits Shlita gave this explanation of what the Gemara

meant by ‘loud’ and ‘quiet’ lashon hara.

lashon hara spoken about him, consequently he will be able to protect himself.

With this understanding we can now explain why it is necessary for there to be two separate functions of the mishkan to atone for lashon hara. Each form of lashon hara is more detrimental in some way than the other. Consequently, whilst the meil has the capacity to atone for the damaging aspect of ‘loud’ lashon hara it cannot atone for the harm caused by quiet lashon hara. Similarly, the ketores can atone for the pernicious features of ‘quiet’ lashon hara but it cannot do so for the areas in which ‘loud’ lashon hara is more damaging. What is particularly striking about this explanation is that in some ways speaking lashon hara in a hidden fashion is worse than doing so in a blatant manner. The Chofetz Chaim zt”l discusses how speaking lashon hara of the ‘quiet’ kind can also involve a transgression of the mitzvah, “do not hate your brother in your heart (lo sisna es achicha bilvavecha)4.” The simple understanding of this Mitzvah is that one only transgresses it when he keeps his hatred in his heart and does not reveal it to anyone, including the subject of his hatred. However, if he expresses his hatred even in a negative way, he does not transgress ‘lo sisna’ because he did not keep the hatred in his heart5.

The Chofetz Chaim argues that this is not necessarily the case; a person may hate his fellow and tells others of his hatred, but act towards him in a friendly manner. This, the Chofetz Chaim writes, is also a transgression of keeping hatred in one’s heart. He explains that the root of the sin of keeping hatred in one’s heart is that the subject of the hatred is unable to protect himself from the person who despises him. Consequently, if the ‘hater’ hides his true feelings to his fellow he is guilty of lo sisna even if he tells others about his hatred. We learn from the Chofetz Chaim the above concept that ‘quiet’ lashon hara has a particularly insidious aspect to it, in that its victim is totally unable to protect himself from the silent bombardments that he is subjected to.

There may be occasions in a person’s life where he develops a dislike for someone. It is self-evident that this loathing does not justify speaking lashon hara. We learn further from the Gemara in Arachin that acting towards him in a two-faced manner makes the lashon hara even more destructive. Chazal tell us that Yosef’s brothers were wrong in hating him, but to their credit they did not act in a hypocritical manner towards him. The lesson we derive from the brothers’ behaviour towards Yosef is that whilst it is wrong to hate someone, it is far worse to hide that hatred of him and speak badly about him behind his back. This hanhaga only succeeds in causing enmity and machlokes. The ideal course of action is to try to resolve the situation by speaking to the subject of his hatred in a calm and reasonable manner and strive to resolve the issue in a mature fashion. By acting in an honest and candid manner, one can greatly improve his relationships with those around him.

4 Kedoshim, 19:17.5 See Rambam, Hilchos Deos, Ch.6, Halachos 5-6; Ramban and Rashbam, Kedoshim, 19:17.

Needless to say one is not permitted to express one’s hatred in a hostile fashion, such as by shouting or striking his fellow Jew.

L’ilui neshama Shmuel ben Aliza; L’ilui neshama Nitza Bat Aziza; L’ilui neshama Victor Ben Rzala; Refuah Sheleimah; Eliyahu Ben Shafiya


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2. What are the different names for the inner mizbayach, altar?

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‘And you, bring near to yourself Aharon your brother …’

‘And you shall make garments of sanctity for Aharon your brother …’

‘And you shall speak to all the wise hearted people …’

Why is there so much emphasis in these verses for Moshe to fulfil these mitzvos for the sake of ‘Aharon your brother’?

Why is Moshe being singled out, that he in particular should make these garments for Aharon his brother, whereas for the rest of the work required for the mishkan it is a mitzvah for the nation of Israel?

‘The Divrei Yosher explains that in parshas shemos the verse says, “And Hashem said to Aharon go to the wilderness to greet Moshe,’ - it was incumbent upon Aharon to go out into the desert to honour Moshe by greeting him since he had been appointed by Hashem to bring out the children of Israel from Mitzrayim.

As it so happens when Aharon went out to greet his brother he did it with unprecedented joy at the achievement of Moshe’s greatness. Consequently, Aharon conducted himself in a manner that demonstrated true brotherhood with Moshe. In fact, the simcha Aharon experienced was an experience as if he felt a part of Moshe’s greatness.

In the Yalkut Shimoni on Shir Hashirim (8:1) there is a verse that says: ‘Oh that you were like a brother to one’. The medrash asks, ‘Who is this brother, who should be like a true brother to me?’ From the beginning of creation brothers were the greatest rivals if not the greatest of enemies (for example Kayin and Hevel, Yaakov and Eisav), so who were the brothers that had true togetherness? It was of course Moshe and Aharon, for as the verse in Tehilim 133 describes, ‘Behold how good and how pleasant is the dwelling of brothers in such unity’. This is a reference to Moshe and Aharon and how they had such a close love for each other. At the time that Moshe took the kingship of the Bnei Yisroel and Aharon the kehuna, there was not a semblance of jealousy between these brothers.

As a result of the immense simcha that Aharon felt towards Moshe’s success of being divinely appointed as leader of the Jewish people, he merited the priesthood of the nation of Israel.

Rashi explains that when Hashem said to Moshe that when Aharon will see you, he will rejoice, this rejoicing would not be out of some sort of wish for Moshe to become great but rather out of simple untainted love for his brother.

Through this meritorious act Aharon was rewarded with the choshen being placed over his heart and the opportunity to wear the other vestments of the kehuna which would reflect such honour and glory. In other words, because Aharon bestowed such honour upon his brother’s rise to greatness with an outpouring of such joy, Hashem wanted to honour him. In the words of Ben Zoma, ‘Who is honoured? He who honours others, as it says, ‘for those who will honour me, I will honour’’.

Therefore, at the time the Torah commanded the making of the garments of the kehuna for Aharon, the words of ‘Aharon your brother’ are repeated a number of times to emphasise to Moshe that it was from the power of Aharon’s true brotherliness and simcha at Moshe’s rise to greatness that Aharon now merited the right to wear these priestly garments of honour and glory. Specifically, Moshe was commanded to do this, so as to ensure the making of the priestly clothes as well as dressing his brother was done by him as it says later on in the parsha ‘and you (Moshe) will dress Aharon with them’.

Consequently, all of this was required by Hashem in order that Moshe would honour his brother at the time of his rise to the holy pinnacles of greatness just as Aharon had done at the time of Moshe’s exaltation.

We find according to the medrash that Moshe fulfilled this task in complete perfection. The medrash asks, where do we know that Moshe was brimming with joy at the time of Aharon’s rise to greatness? The medrash answers when Aharon had two beards! The verse in Tehillim 133 says, ‘the oil (of anointment) fell on the beard, the beard of Aharon’ meaning that when Moishe saw the oil dripping onto the beard of his brother Aharon, it was as if Moshe himself was feeling the oil falling onto his beard. Hence the reference to the two beards in the verse. The state of simcha Aharon was experiencing was shared equally by Moshe to the extent that Moshe felt the oil was on his beard. This could only have happened because of the unparalleled degree of true brotherhood between Moshe and Aharon.

If you want to know an illustration of the true paradigm of the ‘brotherhood of man’ then you have to look no further than Moshe and Aharon.


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3. What do the clothes of the Kohen Gadol come to atone for?

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AHTHE MEN IN WHITE COATS

Rabbi Zvi TeichmanCongregation Ohel Moshe, Baltimore, MD

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Have you ever been privileged to be in the company of greatness?

Not that long ago, I together with a group of congregants had returned from a whirlwind tour of the Holy Land. In addition to the usual jet lag that tends to dampen the adrenalin high of a trip of this sort, there is also the inevitable ‘reality check’ that sets in.

We were privileged to nourish our souls and spirits as we heard warm words of encouragement and guidance from the inspired Tolna Rebbe; HaRav Yitzchok Scheiner, the venerable Rosh HaYeshiva of Kamintez Yeshiva in Yerushalayim; HaRav Asher Weiss, the brilliant Gaon, author and educator; Rabbi Motty Berger, the masterful presenter of Aish HaTorah fame, among many others.

We walked on the very mountains our ancestors in the time of the Patriarchs and the Prophets traversed, as our tour guide emotionally and dramatically read the appropriate verses suited to each historical site, vividly reenacting the thrilling moments of our remarkable history and destiny.

We alighted upon retrieved Jewish property, deep in the Moslem quarter that now houses a thriving Yeshiva that was literally dug out with the students’ own hands. It is ironically situated directly above the teeming Arab shuk right beneath our feet, and looks out upon the Temple Mount, directly opposite where the Holy of Holies stood. We cried over the anguish of the loss of our Temple but we laughed that the prophecy of return was panning out right before our eyes.

We visited the famed Zilberman Cheder where children happily attend school 364 days a year! We were blown away by the exuberance and joy these children displayed as they recited with the taamim, verses from Tanach effortlessly and mishnayos randomly. We also noticed a Downs Syndrome child integrated comfortably into one of the classes, exhibiting the same joy his classmates displayed.

After observing this exalted level of spirituality one tends to feel so inconsequential and inferior. This feeling often leads to a sense of defeatism and subsequent apathy.

This pernicious force of self-doubt is called עמלק, Amalek, which is numerically equivalent to ספק, the word for ‘doubt’, 240. Just as that hateful nation cast doubt in our hearts by attacking us while we were riding a high wave of enthusiasm after having just experienced the miracles at the splitting of the sea, this tiny worm of self-doubt creeps slowly into our hearts quashing any fleeting inspiration we may have ever attained.

How does one transform inspiration into purposeful action when our lives see so far removed from these spiritual giants?

At the end of our portion after the Torah concludes with the details of the priestly garments, we are told about the seven day inauguration ritual that would conclude on the eighth day with the consecration of Aharon and his sons as kohanim to serve exclusively in the mishkan and beis hamikdash.

Strangely though, we are taught that during these Seven Days of Inauguration only Moshe served and only upon the eighth day did Aharon assume his full role. Additionally we are told that each day Moshe assembled and subsequently disassembled the Tabernacle. It was only on the eighth day that the mishkan was erected permanently.

The Gemara (ע"ז לא. תענית יא:) records an intriguing discussion that took place between the inhabitants of the town of Ginzak and Rabbi Akiva. They inquired of Rabbi Akiva, that as Moshe was not a kohen and thus not permitted to wear the priestly garments, what then did he don while performing the service during those seven days?

The Gemara reports that they initially asked two other questions as well.

Firstly, if someone finds oneself unintentionally ‘fasting’, not having eaten from the onset of the day yet, can one spontaneously continue to fast the rest of the day for the sake of ritual fasting, and recite the special prayer of aneinu that is inserted on a fast day?

Secondly, they posed the following question: Is a jug that has been used to store wine of non-Jews forbidden for usage?

In each of the inquiries Rabbi Akiva was seemingly baffled and didn’t respond. He entered the beis hamedrash and presented the issues to the local scholars. They responded to the first issue that a spontaneous fast is indeed a valid one. To the second matter they answered that the jug is permitted for use after twelve months. As far as to what Moshe wore, they replied that Moshe wore a white linen robe, with Rabbi Kahana adding that was a garment without a hem.

Is there a connection between these random questions? Was Rabbi Akiva truly unable to answer these queries on his own?

Perhaps the people of Ginzak found themselves in a similar predicament.

They wondered out loud whether can one spontaneously change effectively? Can one, after living life without thought, suddenly transform it into something meaningful?

As a jug of wine that has absorbed the prohibited wine of the non-Jews, can a people who have been exposed to negative influences rid themselves of impurity?

How was Moshe, who was shunned from serving as a kohen in the mishkan because of his initial reluctance and hesitation to accept a leadership role in taking them out of Egypt, now able to be permitted to serve in the mishkan?

What they really wanted to know, since as far as Moshe was concerned at this point was merely academic, was how could they who were such simple folk achieve what they felt they were unworthy of?

By going to the local beis hamedrash, Rabbi Akiva sought to teach them that the answer lies in their own backyard. Yes, one can suddenly change. Yes, one can slough off the impurities one has been exposed to.

The lesson of the inauguration of the Tabernacle with Moshe serving there was instructive.

Even a simple white, uncolored garment, can serve with dignity too. The lack of a hem indicates something unfinished and incomplete. A person doesn’t necessarily have to be a Rebbe, a Rosh HaYeshiva, a Rav or Talmid Chacham to achieve greatness.

One merely has to try. One has to set himself fully to that which he is capable of.

Perhaps the lack of hem also symbolizes the need and acknowledgement to improve and finish off our garment.

What we must take away from our encounters with greatness is the notion that if each one of us devotes ourselves fully to the task at hand, we too will experience the thrill of ‘serving’ G-d, in the Tabernacle of our lives.

Moshe constructed and deconstructed the mishkan daily.

This teaches us that the long history of our great nation’s success is contingent on realising that it is in the accumulation of our continuous efforts to push ourselves towards the objective ahead, even when at times it may be disrupted by failures.

No one ever became great overnight nor without having stumbled. We can all rebuild ourselves.

Our nation has come back many times from the brink of disillusionment time and again. There is no greater evidence than the story of Purim and the defeat of the powers of Amalek accompanied by a thrilling and renewed commitment in accepting the yoke of Torah and mitzvos.

May we succeed in being inspired to greatness and never faltering or being discouraged in the conquest of that goal!


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4. What words were written on the choshen?



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AHBELOVED COMPANIONS

Rabbi Yisroel Pesach Feinhandler zt”lFormer Rabbi of Avney Yashpe Synagogue & Author of Beloved Companions (Insights On Domestic Tranquillity From the weekly Parsha)

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Do Not Make DemandsAnd you shall make holy garments for Aharon your brother for honour and for splendour. (Shemos 28:2)

Once Rabbi Yoseph Zundel, the famous tzaddik from Salant, was in Vilna and had been given a letter to deliver to Rabbi Gershon Amsterdam.

Rabbi Yoseph Zundel went to Rabbi Gershon’s house to deliver the letter, and after the door was opened, he handed the letter to Rabbi Gershon. Rabbi Gershon was unaware of the agent’s real identity, and upon seeing the poorly dressed man standing there, he thought that he was a simple wagon driver. Rabbi Gershon wanted to give him the tip that was customarily given to wagon drivers, and invited him to come in for a glass of whiskey.

Rabbi Yoseph Zundel, knowing that our Sages say, “All that the baal ha-bayis says you must do,” 1 drank the whiskey.

When Rabbi Gershon heard that the “wagon driver” was running an errand from Salant, he began questioning him about the famous tzaddik, Rabbi Yoseph Zundel of Salant, unaware that this was the identity of his guest. Rabbi Yoseph Zundel began to mutter and tried to downplay his own merit. Rabbi Gershon was amazed that anyone could speak disparagingly of the famous tzaddik, and became suspicious of the identity of his guest, and finally asked him his name.

Upon hearing that his name was Zundel, he understood what a distinguished guest he had in front of him, and he said to him, “G-d does the will of those that fear Him,”2 meaning that since he feared G-d and did not wish to be recognised, his will was done.” (la anavim yiten chen, p. 339)

Rabbi Zundel made no demands of his host to uphold his honour, and readily accepted any lack of respect he may have suffered. The same should apply in marriage, where we should make no demands from our spouses, while constantly giving our assistance to them.

“And these are the clothes that they should make.” 3 Our Sages have taught, “A person should always be as modest as Hillel.” There is a story of a gentile who was passing by a synagogue and heard a scribe reading the verse, “And these are the clothes that they should make.” 4 The gentile came to the scribe to request an explanation of the above verse.

The gentile asked, “Who is going to wear these clothes?”The scribe answered, “The kohen gadol.”The gentile said to himself, ‘I will go and get converted so that I can become a kohen

gadol.”He came to Shammai and told him why he wanted to become a Jew, and Shammai

pushed him out of the house with a measuring stick for building that he had in his hand.The gentile then came to Hillel and said to him, “Convert me so that I shall become

a kohen gadol.”Hillel converted him on the condition that he had requested. Afterwards Hillel said

to him, “Is it possible to appoint someone to serve the King without knowing the King’s rules? Go and learn the King’s rules.”

The gentile went and began learning Chumash. When he arrived at the verse, “Any stranger [who is not a kohen] that shall come near [to serve in the Temple] shall die,” He asked, “To whom is this verse referring?”

He was told, “Even to someone as important asking David.” The gentile came to the following conclusion: the Jews are so precious in G-d’s eyes that they are called “sons,” as it is written, “My son, my firstborn, O Israel,”6 and nevertheless it is written, “Any stranger that shall come near shall die;” 7 thus for a convert who is not as precious, and comes with his staff and his pack, will this not be so much more the case [that he will die]? Yalkut 379)

What attracted the gentile to make him seek out an explanation of the verse? Why did Shammai push him out of the house? Why did Hillel accept him? What caused the convert to realise that he was making a mistake by asking to become a kohen gadol?

The gentile walking past the synagogue was impressed by the verse describing the beautiful clothes that the kohen gadol wore. He thought that since he was doing the

Jewish people a favour by joining them, he was in a position of strength, and could ask what he wished before he converted. To him, wearing the clothes of the kohen gadol represented the utmost glory, and he coveted that glory for himself.

But Shammai, who knew that it was impossible for a convert to become a kohen gadol, since one’s father must have been a kohen, did not accept such behaviour. Shammai must have felt that it was a privilege to become a Jew and be a part of the nation chosen to serve G-d. Anyone who made conditions for his acceptance was belittling that privilege. Since Shammai felt the gentile’s words were an insult to Judaism, he threw him out. His abrupt response is shown by the fact that he was shoved out immediately with whatever Shammai happened to have in his hands.

Hillel, on the other hand, had a different philosophy. He felt that if a gentile would become Jewish and enjoy the fulfilment of serving G-d and learning Torah, it would be a pity to deny him that privilege. Even though the gentile came with a mistaken conception, Hillel felt that he truly admired the beauty of Judaism and was sincere in his desire to become a part of it. He was lacking fundamental knowledge of Judaism, but was searching for a way to partake of its beauty.

We previously asked what caused the convert to realize that he was making a mistake by asking to become a kohen gadol. The convert saw that there was no special favoritism for those who do not fulfil the commandments of the Torah. One can be the greatest rabbi on earth, but if he goes against the Torah and tries to serve in the Beis HaMikdash when he is not allowed to do so, he receives the death penalty. This taught the convert how much justice there is in the Torah. It does not matter who you are. The truth of the Torah takes precedence over everyone.

When the convert realised this, he understood how foolish he had been in asking to become a kohen gadol. He understood that if the Torah tells us that this is only for one who is born a kohen, then that is the absolute truth. Anyone trying to achieve that position when he is not a kohen, is denying the truth of the Torah. Since he had come to know how true and beautiful the Torah was, he backed down from his previous demands. He humbly accepted the Torah without any conditions. In this way he validated Hillel’s more positive approach to the convert.

In a manner similar to that of the convert in this midrash, many people make demands and conditions in their marriages. They want their spouses to do this or that and complain bitterly when their desires are not fulfilled. Their mistake parallels that of the convert. They do not realize the beauty and truth that lies in marriage, just as he did not realize the truth and beauty of the Torah.

MARRIAGE IS A PRIVILEGEGetting married is not an opportunity to make demands. It means that you now have

a partner with whom you can share and to whom you can give. We get married so that we can have someone to be kind to and to love. That is the true opportunity which marriage affords.

Making demands in marriage stems from haughtiness. A person may think that he or she is overly important and whatever he demands must be fulfilled. If a person was modest, he would have very few demands. Who is he to tell another person what to do? Every decision must be made together after mutual consultation. Doing things only after first discussing them together shows modesty and humility, which are two very positive character traits for a Jew to have. We can learn from the actions of Rabbi Yoseph Zundel of Salant how modest and humble a person should be.

It is a good habit to reflect every day, “What did I do today to make my spouse happy?” You can call home from work to say hello. You can bring home flowers or a small gift. You can offer to do something to help your spouse with her tasks. Or you can simply smile when you walk into the house. Any extra effort you make will be appreciated by your spouse and will cause the love between you to grow and mature. Seeing the potential beauty of marriage is the beginning of success. One must realise that it is not only an obligation to be married, but more importantly, it is a privilege. 1. Pesachim 86b

2. Tehillim 145:19 3. Shemos 28:4 4. Ibid. 5. Bamidbar 3:10 6. Shemos 4:22 7. Bamidbar 3:10


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5. Who should have been the Kohen Gadol?

נא להתפלל עבור

דוד יהושוע נתנאל בן צירללרפואה שלמה בקרוב בתוך שאר חולי ישראל

נא להתפלל עבור

יהודה בן יענט ~ אלכסנדר דוד בן לאהלרפואה שלמה בקרוב בתוך שאר חולי ישראל

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AHCOMRADESHIP

R’ Shauly StromThe Jerusalem Kollel, headed by Harav Yitzchak Berkovits

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PLEASE TRY TO LIGHT SHABBOS CANDLES 5 MINUTES EARLY THIS WEEK

There is a story Chassidim relate about a Jewish townsman, who was arrested upon his return to his ancient Galician town, by the notorious poritz of the district. The Jew faced the accusation of being guilty of murder of one of the local gentile children. The poor Jew was sentenced to be hanged publically in the town square. In the middle of the hearing, another Jew burst in to the courtroom and started to protest that it was himself that was indeed guilty of the murder and deserved to be killed instead of the defendant. Immediately the defendant protested that he killed the child and his friend is innocent. This argument continued with both people declaring that they deserved to be hanged rather than their friend. The ruthless duke, shocked at the turn of events, dismissed the court and made such an effect, that he decided to convert to Judaism.

Moshe Rabbeinu was told ”לי לכהנו אחיך.... אהרן את עליך ;“הקרב bring your brother Ahron towards yourself to become a kohen. The

mefarshim ask, why it was necessary to command Moshe to bring

Aharon close to him, Aharon’s appointment in priesthood was

independent of Moshe’s position?

The Rosh Hayeshiva of Mir, Harav Chaim Shmuelevitz zt’’l

explains the sequence of events that led to Aharon’s nomination.

Previously, Hashem told Moshe to tell Paraoh to free the Jews

from Egypt and Moshe refused to go causing Hashem to display

charon af – anger, towards Him. The Gemara says that when the

pasuk says ”הלוי Hashem was relaying to Moshe ,“הלא אהרן אחיך

that Ahron was originally supposed to be a levi and you a kohen,

but as a result you shall be a levi and Aharon will take your place

as a kohen.

The verse in Tehillim states: מן הטוב על הראש ירד על הזקן זקן אהרן כש When Aharon was appointed to be a kohen in the .שירד על פי מדותיו

mishkan he was anointed with ‘holy oil’. The Medrash points out

that it says that the word zekan twice in the pasuk, to tell us that

whilst Aharon was anointed and the oil dripped onto his beard,

Moshe in turn, felt that the oil was dripping onto his own beard.

This dynamic of his brother succeeding him and taking his

place as a priest, could have resulted in jealousy and competition

between these two leaders, but in fact the opposite occurred. When

Aharon was appointed a kohen, Moshe himself felt that he was

being rewarded priesthood. Such was the feeling of camaraderie

between these two great leaders, to the effect that Moshe had the

physical sensation that he himself was being anointed.

In this theme we can see why the parsha goes at great length

to describe the intricate details of the Clothing that the kohanim

wore. The symbolism in the clothes point towards different aspect

of serving Hashem, the choshen is particularly noteworthy. The

breastplate was worn by the kohen gadol and upon it was written

the names of all the twelve tribes. The kohen, whilst performing

the avodah which required complete concentration and perfection,

nevertheless had to wear the names of all different tribes of Yisrael

close to his heart, as to never forget them.

When the Eili Kohen Gadol chastised Chana for being a

drunkard in the mishkan in Shilo, when in fact she was crying in

prayer for a child, Chana replied ”אדוני “לא . Rashi explains that

she was in fact trying to infer that he lacked the essence ”אדוני“- mastery. If Eili couldn’t feel her pain then he hadn’t mastered the

secret of the choshen which adorned him, and therefore mistakenly

interpreted its message.

A person, who wishes to be an effective leader mentor, parent or

friend, needs to be able to be empathetic towards another’s feelings

and sensitivities. This is the message the Torah is teaching us.

Similarly, for this reason, when Moshe was told to give Aharon the

guidelines of kehuna, the Torah is clear to stipulate ”הקרב נא“; bring

him close to you.


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E 6. When it first lists the garments of the Kohen Gadol (28:4) it only mentions six out of the eight. The Tzitz and trousers are missing. Why?



MY WEEKLY HALACHIC QUESTIONRabbi Avi WiesenfeldRosh Kollel, Yerushalayim and Rav at Kav Halachah Beis Horaah H

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Follow Rabbi Wiesenfeld’s shiurim on torahanytime.com

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Eating on the Go [Part 3]In light of the guidelines we have previously

learned, let us examine some of the most common cases that may arise.

HOUSE TO HOUSE - When one goes to a different house and subsequently returns to his original place, or he wishes to continue eating in the second house, a new bracha is required (unless he can see his original location).

APARTMENT TO APARTMENT - Most poskim rule that when one goes from one apartment to another within the same building, a new bracha is required. Since the two apartments belong to different people, it is considered like going from house to house.1

Some poskim rule that since both apartments are in the same building, it is like going from room to room.2 Consequently, if one goes to a different apartment, a new bracha is not required.

Q. According to the first opinion (that it is considered a shinuy makom), is a new bracha required if one normally goes to the other apartment (such as to visit a friend or family member) while eating?

A. One opinion maintains that since one normally goes there, it is not considered a shinuy makom even according to the first opinion, since it is considered as though he intended to go there when he said his original bracha.3

FLOOR TO FLOOR - Going from one floor to another depends on who is the owner of each floor. If the two floors belong to one owner (e.g., in a house, yeshiva, shopping mall), it is like going from room to room; although one should not go from one floor to another while eating, no new bracha is required if he does.4 If the other floor is owned by someone else, it is like going from house to house, and even if one said the original bracha with intention to change location, a new bracha must be recited according to the first opinion mentioned above.

HOUSE TO GARDEN OR BACKYARD - Going from one’s house to the garden or backyard is like going from house to house, and thus it requires a new bracha in the second location. There is an opinion that if one often sits outside in his garden

1 Rav Shlomo Zalman Aurbach zt”l, Rav Y. S. Elyashiv zt”l, Rav C. P. Sheinberg zt”l all brought in Vezos Habracha page 57.

2 Aruch Hashulchan 11, Rav Chaim Kanievsky shlit’a.3 Sefer Shaarei Bracha.4 Mishnah Berurah 12.

or backyard and eats or talks, it is considered like going from room to room and no new bracha is required.5

HOUSE TO PORCH OR BALCONY - Going from one’s house to the porch or balcony depends on whether it is closed-in or not. If the porch is closed (i.e., it has been made into a room), it has the same status as any other room in the house.6 In the case of an open balcony, some poskim rule that it is considered a shinuy makom and is considered like going out to the garden.7 However, most poskim maintain that it has the status of another room in the house.8

HOTEL - Going from one room to another room (which is not off-limits to the guests) is considered like going from one room to another in a house. However, going to a room which is off-limits to the guests (e.g., the office behind the reception desk) may be considered a shinuy makom.

AIRPORT OR SHOPPING MALL - Moving from one shop to another shop within one building is considered like moving from room to room. Moving anywhere within the open area inside the building is considered one room (even if one cannot see the original location).9

STREET TO CAR - If one is eating in the street and goes into a car or taxi, it is not considered a shinuy makom and no new bracha is required in the car.10

CAR TO STREET - If one started eating in a car or taxi and subsequently leaves the car and continues to eat in the street, it is not a shinuy makom and no new bracha is required.11

IN THE CAR - If one is eating inside a car, even if the car drives far from the original place where he began to eat, it is not considered a shinuy makom since he has not left the car.12

DIFFERENT CARRIAGES OF A TRAIN - Moving from one carriage to another in a train is

5 Rav C. P. Sheinberg zt”l in sefer V’sein Bracha page 140.6 Rav S. Z. Aurbach zt”l quoted in Shaarei Habracha footnote

23.7 Rav Y S Elyashiv zt”l, Rav P E Falk shlit’a quoted in sefer kos

shel eliyahu.8 Rav S Wosner zt”l brought in shaarei habracha footnote 23.9 Sefer Habracha siman zayin.10 Shaar Hatzion 188:48.11 Rav Y S Elyashiv zt”l brought in Vezos Habracha.12 Shut Betzel Hachachma 6:73, kos shel eliyahu pahe 114.

considered like moving from room to room (when there are doors that separate one carriage from the other).

TRAVELERS

There is a certain case in which changing location while eating is not considered a shinuy makom and no new bracha is required. This case is when one did not decide on a fixed place to eat; rather, he eats while on the move. Since he has no set place, changing location cannot be considered an interruption of his eating and, consequently, no new bracha is required. This is a case of travelers.13

If one started eating in one location and then decided to go on his way, he is not considered a traveler since he originally started eating in a specific location.14 However, if one is about to leave his location and on the way out he starts to eat something and wishes to continue eating it on the way, he is considered a traveler since he never actually set himself a place to eat, and a new bracha is not required upon changing locations.15

• If, while waiting for a taxi to arrive or for one’s spouse to be ready to leave, one starts eating something that he wishes to continue eating on the journey, a new bracha will not be required after he leaves the house, since he did not set himself a place to eat.

• If one started eating in a bus or taxi with intention to continue eating in the airport, shopping mall, park, etc., no new bracha is required even though there is a shinuy makom.

• If one wishes to eat or drink while walking around in an airport, shopping center, park, etc., no new bracha is required even if he goes somewhere that constitutes a shinuy makom.

The Zohar says that when a person recites a bracha properly, he causes more of Hashem’s kindness to descend to the world. Conversely, if a person does not recite a bracha, he prevents the kindness and blessings of Hashem from descending.

13 Shulchan Aruch 178:4.14 Mishnah Berurah 42.15 Rav Moshe Feinstein, Igros Moshe 2:57.

Please could you ensure that there are ample sheets left in shuls for Shabbos before taking one home -as there have been few left in shuls.

This newsletter contains Divrei Torah and may contain Sheimos - please dispose of accordingly.

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AHMITZVOS ARE FOR OUR BENEFIT

Rabbi Abraham J. Twerski mdfrom Twerski on Chumash

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1. See Baal Haturim (27:20) that Moshe asked to be wiped out of the Sefer Torah to save the Jews and since the curse of a chacham works even when attached to a condition. Therefore his name is missing in one parsha. Why pick parshas tetzaveh for this? Rashi (Shemos 4:14) brings that Moshe would have been Kohen Gadol and it was taken away from him. Therefore his name missing by Parshas Tetzaveh that describes the special clothes of the Kohen Gadol.

2. Mizbayach HaZahav (Golden Altar); Mizbayach HaKetores (the altar of the spices); Mizbayach HaPenimi (Inner Altar). All these names come to contrast it to the other Mizbayach in the Mishkan that was situated in the courtyard.

3. The Gemara (Eruchin 16a) brings that the kesones atones for spilling the blood; trousers for immorality; his hat to atone haughtiness; the avneit to atone for bad thoughts; chosen atones for denim; eiphod atones for idol worship; meil atones for lashon hora; tzitz atones for brazenness.

4. It had to have all the letters of the Aleph-Beis. However, the names of the twelve shevatim were missing four letters – Cheis, Tes, Tzadei and Koof. Therefore the names of the three Avos were added as well as Shivtei Yeshurun. (See Gemara Yuma 73b)

5. Rashi (Shemos, 4:14) brings an opinion that Moshe should have been the Kohen Godol but lost it due to his constant refusal to become leader until Hashem got angry.

6. Rabbeinu Bechaye answers that since the Tzitz is not called a garment it is not mentioned. The trousers are also omitted since it only mentions the clothes Moshe dressed Aaron in.

ANSWERS

Riddle AnswerThey are all in Sefer Devarim: a) Eikev b) Reeh c) Shoftim d) Ki Teitzei e) Nitzavim.OBSERVATION: Why is the Rabbeinu Bechaye so sure though that it is Tetzaveh that HaKadosh Baruch Hu had in mind that his name should not occur in more than the other 5 Sedros any suggestions please send to Boruch Kahan, [email protected]

From Parshas Vayikra the Oneg will be available via email ONLY

It will not be available in print due to the lack of sponsors and advertisers. To continue the print version, advertise or sponsor a week for £500.Join the global mailing list by emailing [email protected]

The Torah states:“You shall command the Children of Israel that they should take for you pure, olive oil pressed for illumination” (Exodus 27:20).

The Gemara (Menachos 86b) interprets the phrase “they should take for you” to mean that the light is for you, I do not need it. Clearly, the Creator of all light, Whose pillar of fire illuminated the way for the Israelites during their forty-year sojourn in the desert, hardly needs the little flames of the Menorah to provide light for Him. “The mitzvos were given

for no other reason than to refine Israel” (Vayikra Rabbah 13:3).

The light of the menorah was to burn continually (Exodus 27:20). This indicates that we must constantly have the awareness that we are the beneficiaries of the mitzvos.

There is one category of mitzvos, chukim (ordinances), which are Divine decrees that are beyond the capability of the human mind to understand. The light of the menorah should remind us that these, like all other mitzvos, are for our benefit.

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