B"H
Friday, Iyar 4, 5781 (19th day of the Omer)/ April 16, 2021
This Shabbat we read the two Parshiot, Tazria & Metzora, which are in the Book of Leviticus (Vayikra). Both Parshiot speak about the impurity caused by Tzaraat, commonly translated as leprosy. It’s a physical condition like leprosy; yet, its cause is a spiritual one, thus it causes spiritual impurity. Our sages say that it was caused by evil speech about others.
This Shabbat, the second Shabbat after Pesach, we recite the second chapter of the Pirkei Avot (Chapters of our Fathers), which we recite each Shabbat, during the summer months.
Q. Why is it that in certain years we combine two Parshiot together and in other years we do not?
A. There are 54 Parshiot in the Torah. We read the entire Torah each year. In non leap years, as this year, we combine more Parshiot together because we do not have enough Shabbatot to finish the entire Torah each year. However, in a Hebrew leap year we add an extra month, thus, we have more Shabbatot to read them individually. It also depends how many Biblical holidays fall on Shabbat.
In the second chapter of Pirkei Avot, we find the following advice: Rabbi Eliezer said, “Let your fellow man’s honor be as dear to you as your own; Do not be easily moved to anger.”
King Solomon says, “Anger rests in the lap of the fool.”
The Talmudic sage Reish Lakish says, “Any man who becomes angry – if he is wise, his wisdom leaves him; If he is a prophet, his prophecy departs from him.”
The Torah tells us that Moshe, the greatest leader of the Jewish people, became angry on three occasions and as a result each time it caused him to make a mistake. One of the mistakes was when Moshe became angry at the people who were asking for water. As a result of his anger, he made the mistake of hitting the rock instead of speaking to it, as G-d commanded him.
This mistake resulted in G-d’s refusal to let him go into the Promised Land. Moshe so much desired to go into the land of Israel. He pleaded with G-d to let him in. He prayed 515 prayers at different times, but to no avail and he died in the desert. Here we see the detrimental effect anger can have.
Aristotle said, “Anyone can be angry – that is easy, but to be angry with the right person, and to the right degree and at the right time and for the right purpose, and in the right way – that is not within everyone’s power and is not easy.”
It is told of a rabbi who would say, “When I feel that I am becoming angry at someone, I postpone my anger for another time. What will I lose if I leave it for later? If anything, I will probably have much to gain by it.”
SHABBAT SHALOM
Montreal candle lighting time: 7:24 / Shabbat ends: 8:31
B"H
Monday, Iyar 7, 5781 (22nd day of the Omer)/ April 19, 2021
This Shabbat we again read two Parshiot. They are Parshat Acharei Mot & Kedoshim, in the Book of Leviticus (Vayikra).
As mentioned last week, the reason we combine two Parshiot together is that in a non leap year there are not enough weeks in the year to read one Parsha each Shabbat and finish the entire Torah in the course of a year. Thus, some Parshiot have to be combined in a non-leap year.
Q. How were these particular Parshiot chosen to be combined?
A. There is a concept not to burden the congregation when not necessary. For this reason some of the shortest Parshiot were chosen to be combined. The two Parshiot, Acharei Mot & Kedoshim, which we combine this Shabbat, are both short Parshiot.
In one of the passages in Parshat Acharei Mot, the Torah says, “You should observe My statutes and My laws, which man shall do, and live by them.”
Q.What does the Torah mean with the words, “And live by them”?
A.The Talmud explains that the Torah tells us here that although each of G-d’s commandments is very important to fulfill, yet, they were given to “live” by them and not to die by them. This teaches us that when there is a situation of life and deathand in order to live, one must transgress that Mitzvah, then life takes precedence.
For example: We are prohibited to eat non kosher foods or eat on Yom Kippur. However, when it is a situation of life and death and the doctor orders that they must eat a non kosher food item, or eat on Yom Kippur, otherwise they will die, the Torah commands us, “Live by them!” Life takes precedence.
The same applies with Shabbat. When someone’s life is in danger, one is obligated to violate the Shabbat in order to save the person’s life. In the case of saving a life one is not violating Kashrut, Shabbat or Yom Kippur, rather they are fulfilling a great mitzvah which is to live by the mitzvot.
This is why we see observant Jews involved in the Hatzalah organization, a volunteer organization dedicated to saving lives. One can see them driving the Hatzalah cars and ambulances even on Shabbat and Yom Kippur. Because when it comes to saving a life, one is not transgressing G-d’s commandment, but rather performing a great mitzvah.
There is also a deeper explanation of the commandment in the Torah, “And live by them.” The Torah tells us that when performing the mitzvot, we should perform them withlife and enthusiasm. Torah and mitzvot are our life, for they connect us to G-d Who is the source of life and through them Am Yisrael Chai – The nation of Israel lives.
HAVE A VERY GOOD, HAPPY, HEALTHY AND SUCCESSFUL DAY
B"H
Tuesday, Iyar 8, 5781 (23rd day of the Omer)/ April 20, 2021
This Shabbat we will read the two Parshiot of Acharei Mot & Kedoshim. Acharei Mot begins with the service of the High Priest in the Holy Temple on Yom Kippur. For this reason the beginning of Acharei Mot is also read on Yom Kippur.
Parshat Kedoshim begins, "And G-d spoke to Moshe saying; Speak to all the congregation of the children of Israel, and say to them, You shall be holy for I, the L-rd your G-d am holy." The name of the Parsha, “Kedoshim”, means “You shall be “Holy.” Parshat Kedoshim contains 51 of the 613 mitzvot. For it is through the observance of the mitzvot that we are holy.
The mitzvah of Tzedaka-charity is also in this Parsha, "And when you reap the harvest of your land, you shall not totally reap the corner of your field; and the gleaning of your harvest you shall not gather. And your vineyard you shall not glean; and the fallen fruit of your vineyard you shall not gather; for the poor and for the stranger you shall leave them: I am the L-rd your G-d."
Q. When the Torah says, "And when you reap the harvest of your land,” the word “you” is written in the plural. Yet, the word “you” in, “you shall not totally reap the corner of your field… For the poor and for the stranger you shall leave them,” is written in the singular. Why does the Torah change from the collective “you,” when speaking of the harvest, to the personal “you” when commanding to leave some of the harvest for the poor?
A.The story is told of a king who decided to visit one of his cities. When the people heard that the king was going to honor them with his royal presence, they invited everyone in town to a meeting to decide how to best welcome the king. As the town was known for its wonderful wine, the people decided to erect a great beautiful barrel in the center of town. Each person would bring a pitcher of wine, thus filling the barrel and the king would be invited to drink from the wonderful wine.
The big day arrived. The king was greeted with much honor and ceremony. He was brought to the center of town where the great barrel stood. After many welcoming speeches by the town's dignitaries, the king was handed a silver cup and invited to approach the barrel and enjoy the special wine.
To everyone's horror, when the king came up and turned the faucet of the barrel, instead of wine, plain water poured into the king's cup. One can imagine the king's disappointment and the people's shame.
What happened? Each person thought, "What difference will my one pitcher of water make in such a huge barrel of wine…"
This is the reason the Torah uses the singular “you (“for the poor and for the stranger you shall leave them”).YOU shouldn’t think that because everyone else is contributing, the poor will have enough even if you don’t give your share. The Torah commands each individual to leave a share of their harvest for the poor. Otherwise, the poor may end up like the king with the barrel of wine.
HAVE A VERY GOOD, HAPPY, HEALTHY AND SUCCESSFUL DAY
B"H
Thursday, Iyar 10, 5781 (25th day of the Omer)/ April 22, 2021
This Shabbat we read two Torah portions from Leviticus, Acharei Mot & Kedoshim.
Of the many mitzvot (commandments) in Parshat Kedoshim we read the following, “You shall not hate your brother in your heart. You shall rebuke your fellow [when they do something wrong], but you shall not bear a sin [by embarrassing them in public]. You shall not take revenge, nor bear a grudge against the members of your people. You shall love your fellow as yourself. I am G-d.”
Q. “You shall love your fellow as yourself.” How can someone truly love another person like themselves?
A. Rabbi Levi Yitzchak of Barditchev explains it so beautifully; “No person is perfect. Every person knows their own faults and sometimes it may be many faults. Yet, with all the faults that one has, they still love themselves and want the best for themselves. Says the Torah, ‘Love your fellow like yourself,’ just as you don’t let your own faults stop you from loving yourself, so too, don’t let the other person’s faults get in the way of loving them too!”
Another explanation: If a person hurts themselves by accident, they wouldn’t think of hating and punishing their own hand which caused them the pain. It would only be adding more pain! So too, says the Torah, “You shall not take revenge, nor bear a grudge against the members of your people. You shall love your fellow as yourself. I am G-d.” One should view their fellow as themselves.
Q. Why, after, “You shall love your fellow as yourself,”does the Torah add, “I am G-d.”
A. Rabbi Yisrael of Ruzin explains it with the following episode: A man was once sentenced to be put to death. As they were leading him to the gallows his friend came running, screaming on top of his lungs, “Don’t hang him. He is not guilty! I am the guilty one!” At the same time the one being led to the gallows said, “Don’t believe him. He is lying, I am guilty!”
The case was brought back to the king who told the judges to re-examine the case. The case was re-opened and in the end both were found not guilty. The king then asked them, “Both of you knew that you were innocent, why did each of you claim that you committed the crime?”
Each one replied, “I love my friend with all my heart and I knew that he was innocent. I was ready to do anything, even give my life, so that he would live!” The king then exclaimed, “With such two great friends, please accept me as a friend too!”
G-d says, “Love your fellow as yourself, I am G-d.” Between friends who love each other as themselves, I too want to be there (“I am G-d”), as your friend too!
HAVE A VERY GOOD, HAPPY, HEALTHY AND SUCCESSFUL DAY
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