Vayikra

The war in the Ukraine is bringing interesting questions to Israel.  So far, Israel has accepted several thousand Ukrainians and are expected to bring in a few more.  A vast majority of those are not Jewish and don't consider themselves Jewish.  My wife also saw this past week, that according to the Israeli government, 42% of those who made Aliyah in the past year were not Jewish.  So, this raises a big question in how Israel defines itself as a "Jewish" country, and will continue to stoke the flames of the famous non-Jewish question: Who is Jewish? (The Torah gives us this definition, but, alas...)

As mentioned before, the city that I live in has a very large Russian/Ukrainian population.  Given that at least 50% of Russian/Ukrainians are not Jewish, country wide, I assume, we have a larger non-Jewish population.  And every frum, Russian speaker who I know here has said to me: "You have no idea what these people are saying about you as you walk pass them.  They have no idea I speak Russian, and the lowliness of their language and hatred that they have for you…".  I've heard this from every Russian speaker that I know.

While nobody supports Putin in this war, I've heard from several frum Ukrainians that they fear that there will be a growth in the non-Jewish Ukrainian population.  Based off what they went through while living in the Ukraine, and what they have seen (and heard) while living amongst them in Israel, they have no interest in seeing more come in.

For the frum world, we know what makes a person a Jew and what makes something Jewish.  But for the State of Israel who does not look to the Torah for the definition of Jewish… they are going to have an interesting time figuring that out.   Unfortunately, it will have a huge affect on all Jews around the world.

"Any individual (nefesh) that brings a mincha (flour) offering to Hashem" (Vayikra 2: 1)

On this pasuk, Rashi notes that regarding any other 'donation offerings', only by the one who brings a mincha (flour) offering, is referred to as a 'nefesh' (compared to somebody who brings an animal).  And as we know, a 'nefesh' is more of a spiritual name, referring to the soul.

Why is he called 'nefesh'?  Well… who brings a mere flour offering?  Somebody who cannot afford to bring an animal.  And which type of offering are we speaking about?  A donation offering, something that somebody brings willingly on his own.

A rich man can come to the Beis HaMikdash, bring a nice, plumb cow, donate a few extra shekels to the Beis HaMikdash, and in the end, he won't "feel" anything.  Not "feel" as in spiritually, but physically… he doesn’t give anything of himself, since he can afford what he brings.

A poor man on the other hand, can't afford anything, yet he wants to bring something.  So, he brings what he can barely afford, flour.  He's taking something which is very dear to him and offering it as a 'gift' to Hashem.  Since he is 'sacrificing' himself for Hashem, Hashem looks at this person as one who is literally sacrificing himself.  Therefore, he gets the 'spiritual name' of nefesh.

Nowadays, obviously, we don't have a Beis HaMikdash.  However, the concepts still apply to our every day life.  We can approach our Judaism as a rich man gives away a cow… "Here's your cow, Hashem", "Here's your Torah, Hashem".  He's giving something, but… it's still missing his nefesh.  Or, we can approach Judaism as a poor man does, "I don't have much (time, money, etc…), but whatever I can give, wherever I can push myself, I'll do"

A person who comes home after a long day of work, and still goes for thirty or sixty minutes to learn, each and every day, come what may… he is offering a part of himself.  A person who learns in kollel, but not giving in and speaking to friends and taking many "much-needed" coffee breaks, is offering a part of himself.  A mother, who finds time to daven a little, despite everything going on at home, is offering a part of herself.

When we give something of ourselves, Hashem looks as if we gave our entire lives.

With that, I leave you wish a wonderful Shabbos!

I was sitting on the couch today, taking a small break from the Great Chometz War.  Suddenly my soon-to-be two-year-old marches inside and disappears.  A few minutes later, he’s marching out with his toy drill in hand, and gives some manly laugh as he goes back outside.  It’s amazing how . . . boy . . . a boy can be.

“Every meal offering that you offer to the Almighty do not make it chometz; for you shall burn neither yeast, nor any honey, in any offering of the Almighty made by fire.  With all your offerings you shall offer salt” (Vayikra 2:11-13).

There are three additives mentioned in this pasuk: yeast and honey, which were not allowed to be added to any of the offerings, and salt, which not only was allowed, but was also obligated.

Rav Mordecai Gifter relates that honey and yeast are external ingredients, which add taste to food that they are added to.  Salt is different.  It does not add its own taste, but rather, brings out the natural flavor of the food.

“When serving the Almighty, you should follow the model of salt.  That is, utilize all the abilities and talents that you have to serve Him.  Do not be like yeast that causes distortion of what is there.  Do not be like honey that is very sweet but is something borrowed from the outside.  Be yourself, but make every effort to be all that you can be.”

All individuals have their own sets of traits and talents.  Instead of trying to be something that we aren’t, we should focus on our own unique attributes and bring them to the forefront in our relationship with Hashem.

Have a wonderful Shabbos!

Michael Winner

This week we had our elections, as I’m sure you all know.

Thank G-d it’s all over!

The good news: Bayit HaYehudi and Yeish Atid (the spiritual enemies of the Jewish people) lost seats and their power.

Here in Israel, the results of elections are felt on the personal level. For example, the local Cheder needed a new building several years ago since theirs was very small for the growing population. For two years a secular school that was right nearby was sitting empty, and the city refused to give it to them (I know of two other cases like this). Only when the UTJ (the Ultra-Orthodox party) gained some power, were they able to muscle the city to finally hand it over. Another example: over the past two years, religious education financials and kollel stipends were cut dramatically (I receive $60/month from the government, yet they spend far more doing checks making sure I’m in kollel). So, if a family had both parents as teachers, they started to fall into financial distress. The schools themselves also suffered from financial loss and, needless to say, things like this affect the entire community.

Let us not forget there are issues dealing with the strength of the Rabbinate in terms of conversions, which these parties wish to "secularize," which will cause all sorts of “Who is a Jew?” problems, which has already been going on here.

Either way, it’s a bit of fresh air now that at least Yeish Atid is out and Bayit HaYehudi is closer to being neutralized. Hopefully, we’ll start seeing improvements in these important areas.

On to more important things!
I saw the following from Rav Moshe Aharon Stern:

“A couple once complained of their shalom bayis problems (peace in the house) to Rav Chaim Mordechai Katz. The wife mentioned that her husband refused to take out the garbage, claiming that as a ben Torah it was not fitting. The rav ruled that this was correct. But the very next morning, the Rav Katz came to their house and said, ‘you probably have garbage to take out. I am not a ben Torah, so I’ll do it for you.’

“The Chasam Sofer points out that throughout Parshas Vayikra, we hear of ‘bnei Aharon’ (the children of Aharon) concerning the work in the Mishkan. However, by Trumos HaDeshem (the removal of the ashes from the altar), is the command directed to Aharon (the Kohen Gadol) himself. Therefore, says the Chasam Sofer, the Torah stresses that any work done because of Hashem’s command is important no matter what, and precisely this ‘lowly’ task should be done by Aharon himself.”

Having humility and realizing where you are “holding” in life is an important key to shalom bayis and spiritual success.

Have a great Shabbos!

Michael Winner

As you might have seen, this “Atzeres Tefillah”, or the “Gathering for Prayer”, that took place in Jerusalem this past week has been in the Jewish news quite a bit. For those, who haven’t seen, basically somewhere around 600,000 Jews, compromising (mainly the) Ultra-Orthodox, Ashkanazim, Chassidim & Sfardim, and many within the National Religious camp, men, women, and children, came to Jerusalem to pray that somehow Hashem should overturn the law that will throw people into prison if they refuse to stop learning in yeshivos and kollels to join the army (something I don’t think even non-Jewish governments have… at least the non-evil ones). Unfortunately, I was unable to go, but nearly the entire kollel, along with others from the local Hesder Yeshiva (Religious Zionist) and working men, went. I was told, and one could see from the photos, that it was a sight to behold. What was most important is that it wasn’t a protest, as reported in the press. Everybody came, davened Mincha, said certain Psalms, and that was that. No protest against the government. No protest against individuals. No violence broke out. Just davening.

Just as in Purim, when we had nobody to turn to but Hashem, the community has acknowledged that even the religious MKs in the Knesset are powerless, and there is only one direction to channel our hopes towards.

I was discussing this with a friend of mine, and I mentioned that we both know that many people who keep Shabbos and Kashrus still don’t understand what this is all about. They think it’s politics; they think that everybody doesn’t want to work, or that they wish to see the State of Israel destroyed… they cannot grasp the concept that the Torah is very clear that we have been put on this world to be osek in Torah (“osek” can be translated as “delve”or “learning”… but it’s more than just “learning,” it’s putting all your effort and time into that learning), and to fulfill the mitzvos. Why can’t even THEY understand this basic and fundamental belief in Judaism (please see Nefesh HaChaim, Gate 4… it’s even published in English, for more details on this concept).

My friend explained that the difference between such people and ourselves is simple. We believe that and they don’t. We believe that Torah is the center of our lives and the key to success in this world and the next, while they believe in living their lives as much as they can as long as it’s not explicitly forbidden by the Torah.

It reminded me of an email somebody sent me. He told me that somebody whom he knows made mention about his upcoming vacation. He was proud of himself for learning Daf Yomi (where you learn one page of Gemara a day) ahead of time, so he will be “free” to enjoy his vacation to the fullest.

That is an idea which the Torah does not encourage.

We don’t view learning Torah as something you pick up, learn a little, and put down. We believe in being “osek” in Torah, that is putting our full energies into it, to delve into it, and to understand it as much as possible. This obligation is upon every Jewish man, whether he is working or learning full-time. Obviously, it is best to be able to sit and learn and devote as much time as one can to his learning. Each person needs to make a schedule according to his life, but nonetheless, it should be the main part of his life.

This week we begin Sefer Vayikra, the third in the five books of the Torah. Throughout most of the next few parshiyos, the Torah goes into detail about all the different types of korbonos, sacrifices.

One of the points of these korbonos (depending which ones), is that one should feel that he is “sacrificing” himself by giving all his energies to Hashem and developing his relationship with Him. THIS is one of fundamental beliefs that Jews have.

This “Atzeres Tefillah” is not about working vs. not working (most men after several years of kollel DO go out to work in some capacity, contrary to popular belief). This is not about pro- vs. anti-army. This is about the ability to leave this community to be osek in Torah and to allow young men, especially in the beginning years of marriage, to build themselves in Torah while they still have the opportunity to, before they have to start to work more to support a larger family.

I would like to end off with a story I saw printed that was said over by Rav Yitzchak Zilberstein, one of the leading rabbeim of our generation:

“After the group tefillah (prayer), the masses dispersed in an orderly fashion to their homes and cities. I sat in a car as we tried to navigate our way through the crowds streaming toward the entrance of the city. It was hard to move because of the mass of people. Suddenly, I noticed a policeman approaching the car, trying to open a path to us. He saw that I have a white beard, and thinking perhaps that I was a Rav asked to talk to me.

“This is what he said, which moved everyone around us: ‘I have to tell the Rav that I’ve been here since the beginning of the day, but I had nothing to do the whole time because everyone behaved so decorously. I really identify with you, and wondered what I could do to fill the time. And when I saw this crowd of quality people, each holding a pamphlet and praying from it, I asked someone if they had one for me, and I recited the entire prayer from the paper.

“Then I spoke to the Creator in my own language and I told Him, “G-d in Heaven, I see a huge crowd of quality people, and all they want is to be able to continue learning Torah,” and I asked that He should fulfill the wishes of the Chareidim (Ultra-Orthodox), and added that although there are people in this country who don’t want to allow them this, and even persecute them, “You, G-d, know better than anyone how to manage with them; please arrange that they should allow this sector to continue doing the only thing they yearn to do.’”

Have a great Shabbos

Michael Winner

We have a small makolet (food store) in the area. It’s run by a frum man by the name of Yoel. Hailing from Mexico, Yoel has been here for 20-some years. He tries to carry many Mehadrin (higher-level kashrus) products and if you’re Ultra-Orthodox and try to check out with a non-Mehadrin product, he’ll stop to warn you first, despite the loss of sale. As I mentioned a few months ago, finding Mehadrin butter here is very difficult. Once, I heard that he received a shipment and I went to look. Nothing but regular butter. So, I asked him when he’s going to get another shipment in. “How many do you need? I can give you ten or twenty right now!” “Yoel”, I replied, “there’s only regular butter.”

He takes me by the sleeve to the freezer… “Look BEHIND the regular butter”, he says with a smile. He explained that he didn’t want customers who could care less, taking the Mehadrin butter, so he put it in back for those who are careful about it.

Just last week, I bought two challahs for him. Instead of charging me, he hands me a piece of paper with his mother’s name (who passed away a month earlier) on it. “Instead of paying, can you please make the bracha on the challah in her merit this Shabbos?”

It’s good to be around such people.
“There are four new years: The first of (the month of) Nissan is the Rosh Hashanah for kings and for holidays…” (first Mishnah of Tractate Rosh Hashanah)

Nissan is considered the first month of the year and Pesach is considered the first holiday of the year. We just finished one cycle with Purim, and in two more weeks, we will begin a new cycle with Pesach.

The Mishnah states that Nissan is the Rosh Hashanah for kings and for holidays. We just explained the holidays, but what’s this about the kings? The Gemara goes through and explains that the kings would count their reigns according to the first of Nissan (which was important to know, since this was used in dating contracts). So, if a king began his reign on Purim, two weeks later, on the Rosh Chodesh Nissan, he will begin the second year of his reign.

Fine.

I would like to humbly suggest an alternative way of understanding the Rosh Hashanah for kings. As we know, Hashem is THE king, and being that, we are the children of the King… or “mini-kings” if you will. What is Pesach? Pesach is the birth of the Jewish nation. It was when Hashem took us out of Egypt and formed an official bond with the entire nation (compared to individual people as was done earlier). It was at this point we officially became a people and began our relationship with Hashem. Rosh Chodesh Nissan is the beginning of this tekufah, or season, of Pesach. It is a time where we begin to not only physically prepare of Pesach, but also spiritually prepare. NOT ONLY that… but since Nissan is a beginning of a new time cycle and a new spiritual cycle, it is also an opportune time of teshuvah and turning one’s life around. Perhaps, this is another meaning of the Mishnah… Rosh Chodesh Nissan is the Rosh Hashanah for kings… the Jewish nation.

Tonight we begin a very special day. It’s not only Shabbos, but it’s also Rosh Chodesh Nissan. The kedusha that enters the world at this time is more than that of a regular Shabbos. If we can begin a “new leaf” this Shabbos, we would be making the optimal use of the double-kedusha of Shabbos/Rosh Chodesh Nissan, and we will certainly be worthy of the title of kings.

Have a great Shabbos!

Eisav hates Yisroel.

Ramat Shlomo is situated in northern Jerusalem. It has a population of 20,000, all religious. While technically, it’s considered “East Jerusalem”, because it’s over the green line, its well west of where we live, which also is strongly Jewish. In between us and Ramat Shlomo is the Shuafat “Refugee Camp”. I quote that, because the media uses the term whenever it can to invoke sympathy for the poor Arabs that live there. After all, when you hear “Refugee Camp”, you think lack of food, lack of medicine, ghettos, etc… The truth of the matter is, Shuafat is home to a whole slew of Arabs with lots o’ money, who own beautiful homes, cars (which is a luxury here), don’t pay taxes, and have the ability to go in and out whenever they want.

Suddenly, when it’s announced that Ramat Shlomo will be expanding (most of the permits are permits to build on to existing apartments, an extra room here, and extra porch there), the world erupts with indignation. After all, what of the poor Arabs?

One can get really upset about this. After all, we’re living in a world where we should be well informed and see such things for what they are. Plus, the Messiah himself sits in the White House, yet him and his administration is acting no differently than previous administrations.

Me? I get a good laugh off of the whole thing. Eisav hates Yisroel. It’s that simple. And until we improve ourselves and bring Moshiach, it will only continue. So, in reality, it’s all up to us.

“And if you bring near a flour offering baked in an oven… and if your offering is a flour offering baked in the pan, and if your offering is a flour offering baked in a pot…” (Vayikra 2:4-7)

Rav Shimshon Raphael Hirsch explained that the Korban Mincha (flour offering) expresses our acknowledgement to Hashem visa-vie our physical comforts in which Hashem has given us.

The offering baked in the oven is bread, in the pan, is a cake, and in a pot is ‘marcheshes’, a dish prepared for a special occasion.
Bread is ordinary food, a staple in our lives. It represents the basic necessities that we receive everyday to live. The cake represents additional enjoyment, the extra, more luxurious things, in the life, that we don’t really need, but we really enjoy having. The ‘marcheshes’ is something that is for a special occasion, something that happens once in a while, and is only temporary.

By bringing all three types of flour offerings, we are acknowledging the different degrees in which Hashem cares for us. That is why, even today, we should try our best to recognize all the different levels of goodness that we are given every, single, day.

Have a great Shabbos!

One of the lessons of Pesach is that we are not to let our mitzvos become “chametz” or stale. It is to remind us that our mitzvos should be performed with alacrity and energy as if it was the first time you have ever done it in your life.

There is an older man in our minyan in the morning. I don’t know his age, but I do know he learned with Rav Yaakov Kaminetsky. He’s an excellent example of what a frum “working man” is. He used to work full-time for a living, but his learning was his priority, hence his ability to learn every night with Rav Kaminetsky, and his current chavrusa Rav Barcley (author of the Guideline Series).

Unfortunately, he is suffering with cancer. When his doctors heard that he was planning to move to Eretz Yisroel, they warned him that he will never be able to return to America again since he will be too weak to fly back. Despite the fact that most of his family is there, him and his wife picked up and has never left Eretz Yisroel since.
Officially, the minyan starts at 6:30 am. With the exception of two days a week, when he is physically unable to come to shul due to his treatments from the previous day, he is the first one to come at 5:50 am every morning. I have NEVER seen him show up late. Here we have a man, in physical pain, making a slow 15-20 minute walk to shul every morning, to show up 40 minutes before davening, so he can begin early and daven properly.

All I can think of every day when I see him is, “And what excuse do I have for not showing alacrity?”

Okay, on to more Torah!
“And if any person will sin and violate one of the commandments of the Almighty which he should not have done, and he did not know, he is guilty and shall bear his iniquity” (Vayikra 5:17)

Rav Eliyahu Dessler notes how the Torah obligates a person to bring a korban (offering) as a punishment when a person does an aveirah, even if he did it without any intent of doing wrong. Why is this?

Rav Dessler answers that a person will not forget or make mistakes concerning matters that are an integral part of his life. If you make a mistake, that is a sign that that issue is not fully part of your being.

This lesson is brought forth through the following incident related in the “Geonai Polin Hoachronim”:

A person came to the Chiddushei HaRim and complained that he continuously forgets the Torah that he studied.

“Do you also forget to eat?” the Rebbe asked him

When the person replied, “No”, the Rebbe asked him, “Why not?”

“My life is dependent on my eating,” the man replied.

“Your life is also dependent on that Torah that you study,” said the Chiddushei HaRim.

Our job is not to simply learn Torah as if it were some intellectual exercise. It’s to incorporate its lessons and teachings into our lives to the point that it is as important to us as eating or sleeping. To successfully accomplish this, a person needs to maximize his time, speech and behaviour for Torah, and minimize his time, speech and behaviour for non-Torah subjects. The soon-to-be doctor sits day and night over his medical books. That’s his life. To understand the subject well, he uses all his time and energy into learning and reviewing. Is Torah any less important to us than medicine is to a medical student? Rav Dessler continues, “By brining a sacrifice, a person reminds himself to integrate Torah values until they become so much a part of our personality that we will always remember them”

Have a great Shabbos!

I received some interesting parenting insight last week.

My daughter took a spill which resulted in two bleeding kneecaps. That night, before going to maariv, I was changing her into her pajamas when she asked me to daven to Hashem to give her "boo-boos" a "shleyma" (short for "refuah shleyma" or "to get healthy")

Also, when we informed her that a mother of a good friend of hers had a baby boy, she turned to my wife and said excitingly, "Rochel Leah and Mommy go to bris?!"

Several years ago, I got into a debate with a proud reform Jew. He was pleased to announce that his son, who is turning bar mitzvah, will be doing a "mitzvah project", by actually building a sukkah.

He believed that his child will turn out to be a better Jew because I'm keeping my kids from seeing the greatness of the world, such as TV, college, etc... while his child will be open-minded and will be better able to understand his Judaism. He believes that you can be open about everything and STILL be a very active Jew! After all... his child is doing a mitzvah project!

My daughter at the age of two and a half, has a concept of Hashem, knows we go to a kiddush for the birth of a daughter and a bris for the birth of a son, knows all of the holidays and what we do on them, and knows about Shabbos and the all the special things we do on it. She knows about davening, bentching, and how to wash her hands before eating bread. Last year, we had a secular Israeli woman over for a meal, and she had no idea that you were supposed to wash before eating bread. Yet, my daughter takes this fact as granted!

It's clear proof that if you want your children to internalize Judaism, you have to make Torah THE focus in your life, each and every moment.

Of course, I won't bring up the fact that on Pesach, I showed her a picture of an Egyptian beating a Jew, pointed to the Egyptian, and asked her who he was, and she replied "Mordechai!"

Okay... she was correct in a way. I wouldn’t be surprised if in some parallel universe Mordechai had an evil twin brother. And if he did, he probably would have looked like that…

Okay, on to Torah!
"And with you shall be one man from each tribe, each man should be the head of his family" (Bamidbar 1:4)

A simpleminded person from an illustrious lineage was arguing with a scholar from a lineage that he couldn't boast about.

"I am a scion of great people. Your ancestors are nothing compared to mine", he said.

"True, you come from a long line of great people. But unfortunately the line ends with you. My family tree begins with me"

This is the idea of the above pasuk, says Rabbi Moshe Chaifetz. Each person should look at himself of the head of his family. Even with his parents still alive, he should consider himself as the beginning of the family tree, and that the "branches" are dependent on the root: his spiritual growth.

Instead of focusing on one's lineage, he should focus on the tree which will grow from him.

Have a great Shabbos!

I’m adding a long introduction this week which is a must read. It’s from Rav Brody concerning one of the young men who were killed in the terrorist attack in Yeshivat Mercaz HaRav. I believe everybody is obligated to read it at the Shabbos table and take something from it.

The original printing can be fount at: http://lazerbrody.typepad.com/lazer_beams/2008/03/doron-story-of.html

Doron Mahareta of blessed and saintly memory HY"D was one of the eight Yeshiva students that were massacred last week in Yeshivat Mercaz HaRav in Jerusalem.

Last night, I paid a shiva (condolence) call to Doron's family. Every single type of Jew was sitting together, from Ethiopians to Polish Chassidim, from knit kippot to Yerushalmi white kippot, from jeans and sandals to long black frocks. Too bad that it takes a martyr of Doron's magnitude to unite everyone.

One of the rabbis from Mercaz HaRav told me the most amazing story you'll ever hear about Doron's dedication to learning Torah, a story that competes with the Gemara's account of Hillel's near freezing on the roof of Shmaya and Avtalion's Yeshiva (see tractate Yoma, 35b).

Doron wanted to learn Torah in Mercaz HaRav, one of the best of Israel's yeshivas. But, since his early schooling was in Ethiopia, he lacked a strong background in Gemara. The Yeshiva rejected him. He wasn't discouraged. He asked, "If you won't let me learn Torah, will you let me wash the dishes in the mess hall?" For a year and a half, Doron washed dishes. But, he spent every spare minute in the study hall. He inquired what the yeshiva boys were learning, and spent most of the nights and all of his Shabbatot with his head in the Gemara learning what they learned. One day, the "dish washer" asked the Rosh Yeshiva to test him. The Rosh Yeshiva politely smiled and tried to gently dismiss Doron, but Doron wouldn't budge. He forced the Rosh Yeshiva into a Torah discussion; the next day, he was no longer a dish washer but a full-fledged "yeshiva bachur".

On weekends, when Doron would come home to visit his family in Ashdod, he'd spend the entire Shabbat either in the Melitzer Shul or the neighboring Gerrer shtiebel learning Shulchan Aruch and its commentaries. Three weeks ago, he finished the entire Shulchan Aruch and principle commentaries. Doron achieved in his tender 26 years what others don't attain in 88 years. He truly was an unblemished sacrifice, who gave his life for all of us.

The next time you want to close the Gemara to watch TV, think of Doron. The next time your son doesn't want to do his Torah homework, tell him about the price that tzaddikim like Hillel the Elder and Doron Mahareta paid to learn Torah. I wouldn't be a bit surprised if Doron wasn't a reincarnation of Hillel. May his holy soul beg mercy for the grieving nation he left behind, amen.
Okay, on to more Torah!

"Every meal offering that you offer to the Almighty do make it chometz for you shall burn no yeast, no any honey, in any offering of the Almighty made by fire. With all your offerings you shall offer salt" (Vayikra 2, 11 13)

The pasuk mentions that there are two things that are not allowed to be brought with any meal (flour) offerings: yeast and honey. Yet we are supposed to add salt, nonetheless.

The first two are external items not found in dough. Yeast makes the dough rise and honey makes it sweet. While both add to the dough to make it better, both are additives.

While salt is an additive it does not add a new taste as much as it brings out the natural flavour of the food.

Rav Mordechai Gifter says this symbolizes a principle in spiritual matters. We don't want to be like the yeast that distorts the dough to make it larger than it naturally is. Honey too gives a false taste to the dough making it sweeter than it is. Salt, on the other hand, brings out the natural taste of the dough.

From this we see the importance of serving Hashem with our natural talents and personalities. Of course we must refocus our talents to serve Hashem and we must change certain aspects of our personalities that run contrary to the Torah. However, our core personalities and talents we do not need to change to serve Hashem.

We have one rav in the yeshiva who is very quiet and never raises his voice. We also have another who is on a constant caffeine high, hits his students in the back of the head for no reason, and yells “NOOOOOOO!!!!” when somebody answers one of his questions incorrectly.

Both are extremely knowledgeable in Torah and are serving Hashem with their own personalities in their own ways. If they tried to act like one another they would both fail.

Serving Hashem does not mean be a robot. It means use your skills, talents, and personalities to better yourself and those around you.

Have a great Shabbos!

My wife thinks I’m a ‘creep’.

Unfortunately, I must leave the confines of Eretz Yisroel for a few days after Pesach and visit the States (East Coast only, no New Y*rk). Fortunately, I get to see my parents (they read this).

Being that I’m being coerced to leave the Holy Land and travel oversees with a 15-month old girl who has absolutely no concept of sitting still, I made a few ‘demands’ from family members.

My wife cannot complain about the hardships of traveling with our daughter. Concerning my mother-in-law; the second I land on US soil until the second I leave, I absolve all responsibilities that a father has for his child. Up to, and including, diaper changes, feeding, running around, and staying up all night because of the jet lag.

My brother-in-law will have to give me one lesson in Photoshop and my father-in-law will have to teach me the art of getting away with doing absolutely no domestic choirs and still maintaining a healthy marriage.

It seems we all agree to these stipulations.

Then, as my wife and I were sitting on the bus yesterday, it hit me and I cried out, “I get the window seat! Both ways!”

Naturally, she complained that that would leave her to take care of Rochel Leah throughout the flight, such as walking her around and changing her diaper.

Smart woman. But not smart enough to call the window seat before I. And because of my brilliance, I’m the creep…

Okay, on to Torah!
“If one’s offering is an olah (elevation offering) from the cattle, he shall bring an unblemished male. He shall bring it to the entrance of the Tent of Meeting, voluntarily before Hashem” (Vayikra 1:3)

Rashi notes from the usage of the words “he shall bring it”, that a person can actually be forced to bring an olah, which is brought when a person intentionally sins on certain mitzvos.

This is interesting since the pasuk specifically states that he should bring it “voluntarily”. Rashi has his own answer for this seemingly contradiction. However, I saw today Rav Pam quoting the Chasam Sofer, with his take on it:

A farmer living in a tiny rural community far away from the center of Torah in Jerusalem commits a sin for which he is required to bring a korban olah.

He knows that the proper thing to do is to take off time from his farming chores and make the long trip to Jerusalem to bring the korban and, thereby, acquire forgiveness for his sin. But the Yetzer Horah begins to work on him and tells him, “True, you sinned. But everybody occasionally makes mistakes. Do you have the time now to travel to Jerusalem? Who is going to tend the farm in your absence? Can you afford it?...”

The farmer battles his Yetzer Horah and stubbornly decides to undertake the journey. On the way, he meets and acquaintance who asks him where he is heading. The farmer blushes and mumbles that he’s on his way to Jerusalem.

“What’s the occasion? A simcha in the family?” asks the acquaintance. “No, I have some business to attend to“, replies the embarrassed farmer. He thinks to himself, “What will people think of me if they find out that I did a sin and need forgiveness?”

The farmer fights the urge to forget about the whole thing and not bring the korban. It is a battle every step of the way as the Yetzer Horah tries everything in his power to discourage him. Finally, the framer arrives at the walls of Jerusalem. One can just imagine the mood he’s in and the lack of desire and enthusiasm that he has for his task.

Once he comes to the courtyard of Beis Hamikdash, his attitude changes. The farmer is enveloped in its holiness. He is awed at the sight of the Kohanim and Leviyim doing their duties. He takes in the imposing sight of the Sanhedrin in session and witnesses some of the daily miracles that take place in the Beis Hamikdash. He is caught up in the atmosphere of pure truth that permeates the Beis Hamikdash and has an overwhelming desire to seek closeness with his Creator. The guiles of the Yetzer Horah are finally negated and he willingly and joyfully brings his korban to Hashem. He is grateful for the opportunity to rid himself of the stain of sin and is not concerned with what the korban costs him in time, money and ego.

This is the case the Chasam Sofer gives to describe the meaning of this pasuk. At first, he has no desire to travel to Jerusalem. In fact, it’s the opposite, and every step of the way, his Yetzer Horah does his best to stop him. Nonetheless, he forces himself to go “against his will”. Only after arriving in Jerusalem, which is surrounded by holiness, does his will suddenly turn towards the Beis Hamikdash, and he desires nothing more than coming closer to Hashem.

The lesson to learn from the Chasam Sofer, says Rav Pam, is the importance of living in a Torah atmosphere. When we are not in a Torah community, we need to constantly force ourselves to do mitzvos “against our will”. However, when we surround ourselves with people who not only learn Torah, but actually live it, than we too are affected and have a desire to live Torah.

Today’s Election Day in Israel!

My first.

Quite exciting.

Those of us who are religious, thankfully, do not have to worry about where to place our votes. There are those who refuse to take part in the elections since they do not wish to partake in anything to do with the State of Israel, due to the State’s not so pretty history concerning its relationship with religious Jews and Judaism in general.

However, most Gedolim (Torah leaders) have come out and said that one is obligated to vote for one of the two religious parties in the elections, since whether we like the State or not, one has to protect the interests of Judaism. Being that, there are only two parties which can say they are religious and that they follow Da’as Torah (Torah leadership). Sfardim will be voting for “Shas”; and Ashkenazim and Chassidim will be voting for “Deiglah HaTorah”.

Thankfully, the religious generally vote as a block, since we have the same goal in mind: Seeing Judaism in Israel flourish. Being that there are only two religious parties that follow Da’as Torah, a religious person has no questions on who to vote for! We don’t need to argue it out amongst ourselves, since our goals are the same, and we do our best to follow the mitzvah of adhering to the words of the leaders of the generation.

While we certainly do not have a majority in the country, it’s a Kiddush Hashem (Sanctification of G-d’s Name) to vote as one block, to show those out there (such as Likud, Kadima, Labour, Meretz, etc), that whether they like it or not, Judaism here in Israel will continue to grow!

May we see only good things coming from this election that will allow Torah to flourish and the Jewish people to live safe in Eretz Yisroel.

“A soul (nefesh) that will offer a meal-offering (Mincha) to Hashem…” (Vayikra 2:1)

This week’s parsha begins going through all the different korbonos (offerings) and the various reasons that a person has to bring them.

Rashi notes that the word nefesh (soul) is only used concerning the Mincha Offering which are brought by a person by his own free will (compared to ones that are brought if he sinned, etc).

The Korbon Mincha was brought by people who could not afford much. While wealthier individuals brought bulls or sheep, poorer people could only bring the Korbon Mincha that consisted of flour and oil.

Rashi writes, “Said G-d: I consider him as though he had offered his own soul (nefesh)”

Why? Because, despite his poor financial standings, he still brought something, despite how minimal it was.

Rav Eliyahu Meir Bloch adds on to this idea. When a wealthy person brings korbonos, he feels as if he is truly paying back Hashem for everything He has given him. When a man brings bulls and sheep by the multitude to the Beis Hamikdash, he certainly has a feeling that he is thanking Hashem for everything he has.

A poor man, however, is different. When he sees the rich person is bringing so much, and he looks down and sees that he’s bringing flour and oil, he is forced to acknowledge that he is giving very little in comparison. This fact humbles the poor man and brings him to a high level of humility. He truly realizes that no matter how much a person has, he certainly cannot thank Hashem enough for everything. It is with this humility that allows this poor person to not only bring his Mincha as a korbon, but his nefesh as well.

May we be as sensitive as the poor man and realize that no matter how much we have and how much we give, our only real offering should be our humble souls.

Have a great Shabbos!

I apologize for last week’s absence. I'm still trying to put together a schedule that is maintainable, and I have been quite busy lately. For those who are interesting, Rav Brody has put his site only once again. He also is publishing his first English book (he has published two in Hebrew) called Trail to Tranquility. It should be out this June. The link to his site and information on his upcoming book has been posted on the website.

Okay, on to Torah!

"And when any will offer a meal offering (mincha) to Hashem, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense on it; And he shall bring it to the sons of Aharon the kohanim; and he shall take from it his handful (kamitza)" (Vayikra 2:1-2)

"Haman went and found that the rabbis were sitting before Mordechai, and he was demonstrating the laws of kemitza (taking the handful of flour) to them... Haman asks the students, 'What topic were you studying?' They answered him, 'When the Beis Hamikdash was in existence, one who pledge a minchah offering would bring a fistful of flour and would gain atonement through it.' Haman said to them, 'Your fistful of flour has come and has pushed aside my ten thousand silver talents (used to buy the 'rights' to destroy the Jews)" (Gemara, Megilla 16a)

Rav Mordechai Rogov writes that when Haman approached Mordechai, Mordechai was fearful that Haman was going to prevail against the Jewish people. Had the Jews maintained the Torah to such a degree as they once did, Mordechai would have had no fears at all, for when the entire nation keeps the Torah, nothing has or can harm them. Yet, the Jews in the days of Purim were certainly not on that level. Intermarriage and assimilation were taking their toll on the nation. We see in the beginning of the Megilla how the Jewish people partook of Achashverosh's banquet. All that was left were Mordechai and a few staunch supporters of Torah. These were apprehensive times for Mordechai.

Then, at that point, when Mordechai began to review the laws of Kamitza, Mordechai gained insight that he previously did not have. When a person brings a mincha (meal offering), he needed to bring flour as well. The entire measure of flour was to be given over to the Kohen, only after a fistful was taken and burned on the altar.

From here Mordechai was deduced an important lesson. Only a fistful of flour is given to the altar, yet without this fistful, the offering is not complete. This fistful has the power of sanctifying the entire offering. So too, Mordechai reasoned, a small group of people who faithfully follow the Torah, have the power to save the entire nation. Mordechai then realized that even though he had only a small group of students, they had the power to merit the salvation for the Jewish people.

Now we live in times where assimilation is increasing at an exponential rate. In the times of Mordechai, there were those who assimilated and those who were loyal to Torah. Those few dedicated ones had the ability to save the entire nation. The rules in today's world are no different. If one truly wants to make a difference in the Jewish world, one can easily accomplish this by their loyalty to Hashem. When we cleave to the Torah, we CAN make a difference and merit to save an entire nation. Have a great Shabbos!