The parsha Behar opens with the commandment that, on every seventh year from the time the Jews settle in Israel, they must leave their land fallow in observance of the shmitah year. The Torah twice calls the observance Shabbat. “[T]he Land shall rest [as] a Shabbat for the Lord.” (Leviticus 25:2). The Jewish Publication Society translates the text as “[T]hen shall the land keep a Sabbath unto the Lord.” In verse 4, we read, “But in the seventh year shall be a Shabbat of solemn rest, a Shabbat for the Lord.”
מאחר שאדם תמיד יכול להמשיך ולהתפתח מבחינה רוחנית, נפשית, ורגשית, הרי שבכל שנה ושנה הוא יכול לחוות מחדש מעמד של יציאה מעבדות או מכבלים, תהליך של ציפיה המסומל בספירת העומר, והתעלות רוחנית או הארה כמו בזמן מתן תורה
Despite what you might hear on National Public Radio, the gap between the rich and the poor is not getting bigger.
At the dedication of the Mishkan (Tabernacle) in the double parsha of Tazria/Metzora, Aharon’s sons, Nadav and Avihu, bring a “strange fire” that Hashem did not command, and a fire from the alter kills them immediately. The Torah interrupts the story of the dedication and its aftermath for five chapters that discuss various aspects of who is tahor (ritually pure) and who is tamei (ritually impure and unable to participate in the korbanot [sacrifices] at the Mishkan). With no obvious transition, we return to the chronology in Parshat Acharei Mot (ch. 16) with the laws of the Kohen Gadol’s (High Priest) atonement service on Yom Kippur. The Torah adds a prohibition on bringing korbanot any place outside the Mishkan, followed by the well-known section on forbidden marriages and sexual relationships. We read these chapters every year on Yom Kippur. (Many Conservative synagogues substitute chapter 19, from Parshat Kedoshim, for chapter 18 at mincha [afternoon prayer service] on Yom Kippur.)
Let me start with a disclaimer: I generally shy away from “parenting recipes” that claim to turn your children into model citizens in five simple steps or less.
When Rose Blumkin left Belarus to came to America in the 1920s, she did not speak a word of English and had no formal education. But with the $500 she borrowed from her brother, she started a very modest furniture store in Omaha Nebraska. Very modest.
The very question seems out of place. The notion that the Torah, which was given to refine humanity, would be unsuccessful at that and have the potential to ruin men seems preposterous. Yet that is the message we are taught at the very end of the Torah’s narrative (Devarim 32:2): ״יערףכמטרלקחיתזלכטלאמרתיכשעירםעלידשאוכרביביםעליעשב״ — “May my doctrine drip as the rain, may my speech flow as the dew; like storm winds upon vegetation and like raindrops upon tender grass.” The Torah’s teachings are visibly equated with rain and dew, but in what sense?
The parsha Acharei Mot opens with an admonition for Aaron. After the death of Nadab and Abihu, the High Priest’s two elder sons, G-d commands Moses, “Speak with Aaron, your brother, [and tell him] that he should not enter the Holy [of Holies] at any time. . .” (Leviticus 16:2). Rather, “With this Aaron should enter the Holy [of Holies] a young bull for a sin offering and a ram for a burnt offering.” (Leviticus 16:3). The Torah then describes the Yom Kippur service the High Priest conducted every year. It details the rituals and the vestments he should wear as he fulfills his duties on that day
This issue of Kol HaBirah is dedicated to wellness and health, certainly important factors in our service to Hashem. A healthy body enables the performance of mitzvot and empowers us to accomplish our mission in the world, but I would like to focus on an aspect of psychological health — our perception of ourselves and others — and share an insight that can help us become more loving, giving, and generous people, which in turn will contribute to greater happiness and less stress. And, most importantly, we will be giving great nachas to the Almighty.
The water laver (kiyor) in the Mishkan was formed from the copper mirrors of the women in Egypt. In grade school, this midrash (Rashi, Exodus 38:8) is taught simplistically and translated with heavy commentary. The women would beautify themselves and thereby remain attractive to their husbands so that procreation could occur amidst the backbreaking labor that the Egyptians imposed up the Jews. This virtuous beautification merited to become an integral part of the making of the Mishkan.
Tradition posits that there are 613 commandments written in the Five Books of Moses. After 612 of them, the Torah gives us one final task: pass it on. “Write for yourselves this song [the Torah], and teach it to the Children of Israel,” it says (Deuteronomy 31:19).
Teach it, how? Write it!
Though we may inherit a perfectly good Torah from our forefathers, it remains our responsibility to write one for ourselves. At the heart of this directive is the requirement for every individual to be personally involved with the preservation and transmission of the Torah. The existence of the Torah, by itself, does not guarantee its survival, it must be written in our own handwriting and read with our own lips.
- Principles From the Parsha: ‘Command Aaron’
- Principles From the Parsha: ‘When the Ruler Sins’
- Nobody Wants Your Sacrifices
- The Call
- The Essence of Sefer Vayikra
- Dvar Torah: Vayakhel and Pekudei
- Letters to a Prisoner
- Counting the Uncountable
- Principles From The Parsha: You Provided Gold
- Principles From The Parsha: “And You Shall Make The Altar”