A Holy Mindset

Parshas Acharei Mos Kedoshim

Posted on May 5, 2017 (5777) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

 

The direct message of these two parshiyot is clear: In order to live a meaningful life that contains within it the necessary elements of spiritual sanctity one must limit one’s desires and physical behavior patterns. The Torah does not award accolades for great intellectual or social achievements if they are unfortunately accompanied by uninhibited physical dissolute behavior. It is not only the message that counts – it is just as much the messenger as well.

There are many laws, mitzvot and strictures that are the stuff of these two Torah parshiyot. The Talmud warns us against the dangers of false preaching and hypocrisy. All faiths and political systems are strewn with the remains of noble ideas preached by ignoble people and dissolute leaders. The Torah is therefore prescient in demanding that Jews must first dedicate themselves to the goals of righteousness and probity before it instructs them in the details of Jewish living and normative behavior.

The Torah is wary of those who immerse themselves in purifying waters while still retaining in their hands, hearts and minds the defiling creature itself. The Torah is keen to apply this concept to its entire worldview. Justice is to be pursued but only through just means. The Jewish nation is not only to be an obedient and observant nation – it is charged with being a holy nation. Without the goal of personal holiness being present in Jewish life, observance of the Torah laws oftentimes will be ineffective, a matter of rote behavior and not of spiritual uplift and improvement.

This required dedication to holiness in life is achieved in the small, every day occurrences in human life. It defines how we speak and what we say and hear. It prevents us from taking advantages of others in commerce and social relationships. It fights against our overwhelming ego and our narcissistic self. Holiness opens up to us the broad panorama of life and allows us to view the forest and not just the trees.

It demands inspiration and makes us feel unfulfilled if we achieve only knowledge. It creates a perspective of eternity and of future generations and lifts us out of the mundane world of the ever-changing present. It infuses our behavior with a sense of cosmic importance and eternal value so that everything in life, in fact living itself, is of spiritual importance and value.

It impresses upon us the realization that we are not only to be judged by our current peers but by past and future generations as well. Even achrei mot – after one’s departure from this world – kedoshim tihiyu – shall later generations be able to judge one as being holy, dedicated and noble. This is the mindset that the Torah demands from us as we proceed to fulfill all of the laws and mitzvoth that are detailed for us in these two parshiyot. For in the absence of such a dedication and mindset, the perfunctory observance of those laws and mitzvot cannot have the necessary effect upon our souls and lives.

Shabat shalom,

Rabbi Berel Wein

 

A Matter of Opinion

Parshas Acharei Mos

Posted on May 5, 2017 (5777) By Rabbi Naftali Reich | Series: Legacy | Level: Beginner

 

The two festivals of Pesach and Shavuos come in such rapid succession they almost seem like one extended celebration. Indeed, some commentators compare the intervening days between Pesach and Shavuos, when we count down to the Omer, to Chol Hamoed, the Intermediate Days of the Festivals. By rights, this should be one long period of uninterrupted festivity – but it is not.

The days of Sefiras Haomer, the Countdown to the Omer, are also days of mourning and sadness. We mourn a catastrophe that befell the Jewish people in Talmudic times, shortly after the destruction of the Temple in Jerusalem. The Talmud (Yevamos 62) tells us that a plague broke out among the disciples of Rabbi Akiva during the period between Pesach and Shavuos, killing twenty-four thousand of them.

This was indeed a terrible tragedy, but an annual memorial is nevertheless somewhat puzzling. Unfortunately, Jewish history is a long succession of terrible tragedies that blankets the entire calendar, and if we were to observe annual mourning for them all, we would never cease to mourn. Our Sages, therefore, selected only the most disastrous calamities for annual commemoration. Why then does this plague rank among the most disastrous calamities ever to befall the Jewish people?

Furthermore, let us consider the cause of the plague. According to the Talmud, it happened because “they did not have sufficient respect for one another.” Two problems immediately come to mind.

First, why would an infringement on the respect of their fellow disciples precipitate such dire consequences?

Second, why indeed did they fail to respect each other sufficiently? Rabbi Akiva was one of the foremost proponents of ve’ahavta lereiacha kamocha, loving one’s fellow as oneself; he considered it one of the fundamental concepts of the Torah. Surely then, he would have stressed this idea to his disciples, impressing on them the importance of treating other people with absolute respect. After hearing such words from the holy lips of Rabbi Akiva, how could twenty-four thousand of his disciples even consider being disrespectful to one another?

The commentators explain that Rabbi Akiva’s disciples were certainly people of sterling character who would never have dreamed of uttering a single rude word to another person. Rather, their “disrespect” manifested itself in the intellectual sense.

The Talmud tells us that just as no two people are exactly identical in their appearance, they are also not identical in their outlook and opinions. Every person has his own particular way of looking at things, and no one else in the world has exactly the same perspective. When Rabbi Akiva taught his disciples, each one absorbed the teachings according to the nuances of his particular perspective. This was, of course, as was to be expected. But how did they view the opinions of their colleagues?

This is where the “disrespect” came into play. They could not acknowledge the possibility that other people’s perspectives might also have validity. Each one considered his own opinion the absolute truth and the opinions of his colleagues as erroneous. This attitude reflected a lack of objectivity and intellectual honesty. They were so enamored of their own wisdom that they could not see the wisdom of others and respect their opinions. The transmission of the truth of the Torah to future generations, however, required intellectual purity and integrity, and these disciples were found lacking in that respect. Therefore, in order to prevent the chain of transmission from being compromised, these disciples perished in a plague.

And we mourn. We mourn the loss of twenty-four thousand great Torah scholars. But even more, we mourn the riches of Torah knowledge and insight we could have gained from an additional twenty four thousand conduits of Torah, with all the textures and nuances of their varied perspectives – if only they had been worthy. How these disciples could have made the Torah blossom before our eyes – if only they had been able to achieve perfect objectivity. But they did not, and our loss is irreplaceable.

In our own lives, we sometimes become so wrapped up in our own point of view that we fail to acknowledge the possibility that an opposing point of view may also have validity. There is an element of egotism and conceit behind such an attitude. We love ourselves, and therefore we must be right. But if we find it in ourselves to love our fellow as we do ourselves, we will suddenly see the world with a new and profound clarity. Things that bothered us will no longer do so. Things we did not appreciate will take on new value and importance. And more likely than not, we will discover we have gained much wisdom and peace of mind. Text Copyright © 2011 by Rabbi Naftali Reich and Torah.org.

Rabbi Reich is on the faculty of the Ohr Somayach Tanenbaum Education Center.

Reacting to Tragedy

Parshas Acharei Mos Kedoshim

Posted on April 18, 2013 (5773) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

To a great extent, reaction to defeat and tragedy is the true defining moment of one’s inner strength and faith. Aharon’s silence in the face of the loss of his two older sons is reckoned in Jewish tradition as an act of nobility and sublime acceptance of the unfathomable judgment of Heaven.

Contrast Aharon’s silence and humble acceptance of fate with the response of Iyov to his troubles and tragedies. Iyov has a great deal to say, to complain against, to bitterly question and to debate almost endlessly with his companions and visitors as to the unfairness of what has befallen him.

To the human eye, we are all aware that life and its events are often unfair. There is no one that I am aware of that has successfully “explained” the Holocaust. So it seems that we are faced with two diametrically opposed choices as to the proper response to mindless fate and tragedy. Are we to remain mute and silent or are we to rail against the arrogant fate that has brought misfortune to us?

The Torah does not seem to inform us about this and in fact, as shown above, apparently even contradicts itself regarding this continually recurring facet of human existence. Yet the Torah and all of the books that it contains is one seamless whole, and the seeming contradictions lie within us and not within its holy words and exalted ideas. Thus we are brought to study this matter with greater introspection and with less judgment and personal bias.

I think that the Torah means to teach us that there is no one correct, one-size-fits-all response to the failures and tragedies of life. Aharon is correct in his response to inexplicable tragedy and so is Iyov. King Solomon correctly noted that there is a time for silence and a time for speech. So too there are people for whom mute silence is the proper response to tragedy and there are people who must give expression to their feelings of grief and frustration by words, debate and even complaint.

In most instances the rabbis of the Talmud voted for silence over speech and acceptance of one’s fate over complaint and public debate. Yet the rabbis did not exclude the book of Iyov from the biblical canon of holy books. In that act of inclusion, they allowed for varying degrees of response to troubles and travail.

Iyov also has a place in the pantheon of heroic human views regarding tragic events. Within limits and with a faith-based attitude one can question and complain, express wonderment and even somehow demand answers. But, deep down, all humans understand that they cannot fathom Heaven’s wisdom, decisions and the individual fate that is visited upon us all. So, the death of Aharon’s sons serves as a template for life, a lesson for all of us.

Shabat shalom

Rabbi Berel Wein

Plagues: Personal, Societal and Familial

Parshas Tazria Metzorah

Posted on April 17, 2015 (5775) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

We once again read about types of plagues and dermatological illnesses that create a climate of impunity and negativity. We are no longer privy to the identity and physical appearance of these plagues that are recorded for us in this week’s Torah reading. These plagues are or were unknown to us and they are certainly not the modern form of leprosy, which was the usual understanding of them for number of past centuries. In the absence of true understanding of these plagues and of the existence of the Temple, currently this subject matter is an esoteric one rather than theoretical.

Nevertheless, as the Torah is always multi-layered and to be understood on many different levels and planes, there are certainly lessons that we can derive from this week’s Torah reading that are relevant to our lives and society. All of us encounter plagues during our lifetime. They may be physical, mental, spiritual, financial, family associated or work related.

The Torah reading divides its litany of plagues into different categories. There are plagues that affect the physical body of the person, while there are others that manifest themselves in the clothing and/or in the structure of the home and residence where the person lives. Many of the commentators to the Torah have seen this division of the plagues that can afflict human beings as being categorized as personal, societal and familial.

These three areas of life – one’s own being and body, one’s society and community and one’s family are the areas of life and existence that are most vulnerable to plagues – or troubles. They are also those areas of life that can bring one the most satisfaction and sense of achievement. In the world of the Torah, what is most fragile and potentially impure is also what can be the greatest source of strength and holiness.

These three areas of life require constant vigilance and effort to remain healthy, productive and noble. The Torah bids us to care for ourselves. Our bodies and our health are not to be abused or taken for granted. We oftentimes sacrifice our physical well-being for transitory gain and imagined security. This type of attitude creates a plague within us that sooner or later will affect and injure us.

Part of the idea of the quarantine that the Torah describes for us in this week’s Torah reading is to give the individual an opportunity to analyze and think about one’s self and how to properly take care of one’s own physical well-being.

Next, no person should live in isolation. and Belonging to and contributing to a community – synagogues, charitable organizations, study groups, etc. – becomes our clothing, so to speak – the external persona that we project. The great Choni Hamageil of Second Temple times said it well: “if there is no community, then there is only death.”

And finally, family obligations should trump all other imagined obligations. There is a responsibility of great magnitude in bringing children into this world. That responsibility for raising, guiding, caring and training one’s own family cannot be shunted off to schools, institutions, peer groups or others. To attempt to do so invites the appearance of plagues in one’s own home. So, we should always be on the lookout to avoid these types of plagues. that do exist and abound in our world.

Shabbat shalom

Rabbi Berel Wein

 

Have A Good Look

Parshas Tazria Metzorah

Posted on April 9, 2013 (5773) By Rabbi Yochanan Zweig | Series: Rabbi Zweig on the Parsha | Level: Beginner

Outstanding

“and the Kohein shall place at the middle part of the ear of the man being purified”(14:25)

This week’s parsha records the purification process that the metzora, an individual with a skin malady, undergoes to permit him to regain entry into society. The tzora’as malady from which the metzora suffers is a result of “loshon harah”, the slanderous conversation in which the metzorah has engaged; hence the name metzora from the term “motzi rah” – “one who brings forth evil”.¹ After the metzora is separated for seven days, the Kohein takes blood from the guilt-offering brought by the metzora and dabs it on his right ear, thumb and big toe as part of the final purification process.² This process is found on only one other occasion, the inauguration of the Kohein. Why does the Kohein, who is the most noble and elevated member of Klal Yisroel, undergo the same process as the individual who has just been ousted from society as a result of his odious behavior?

The Talmud records that the primordial serpent walked upright and was the original king of all beasts. After instigating Chava to sin, the serpent was cursed by the loss of its limbs and the inability to savor its food. The serpent, which is also the symbol of loshon horah, proclaimed that just as he is unable to enjoy his food, there is no satisfaction in speaking loshon harah, “mah yisron l’baal halashon”³ – “There is no benefit gained from the speaking of loshon harah.” The Talmud relates that while a minority of people are susceptible to the desires of promiscuity, a majority are tempted by theft. However, everyone is susceptible to the sin of loshon harah. Generally, man is motivated by gratification, which explains the temptation for promiscuity and theft. Why is every man susceptible to the sin of loshon horah if there is no gratification in this transgression?

Every person has a deep yearning to sense self-worth. Secular society promotes competition as the forum in which to gauge our worth; we sense our self-worth vis-à-vis our contemporaries. Unfortunately this manner of gauging ourselves is fraught with great dangers. We are never truly encouraged to fully develop our own potential and individuality for success is achieved by besting others, not by challenging ourselves to be all that we can be. Furthermore, instead of applying ourselves and developing our talents we sometimes choose the path of least resistance. We elevate ourselves by stepping upon others. By putting others down we delude ourselves into believing that we are better than them. However, instead of feeling accomplished, we are left feeling empty and unproductive. The greater a person’s potential, the greater the void that is left when he is unfulfilled. For this reason the greatest cynics and ba’alei loshon horah who are capable of making the most insulting remarks are usually the most talented individuals who take the easy way out and attempt to feel accomplished by belittling others instead of making the effort to develop themselves in a positive manner.

It is this desire to feel self-worth that fuels a person to speak loshon harah. Every individual is affected because everyone has the need to feel fulfilled. The Kohein is the individual who embodies self-accomplishment. Having developed his potential, one stands out in society. The inaugural process that he undergoes highlights the fact that he is an outstanding individual. The message to the metzora is that one too can be an outstanding individual and it need not be for his negativity. Rather, he should emulate the Kohein and develop his potential so that he too will be elevated for his positive accomplishments

1.Arachin 16a
2.Shemos 29:20
3.Taanis 8a

Guard Yourself

Parshas Tazria Metzorah

Posted on April 13, 2010 (5770) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

The laws of plagues, purity and impurity are purely chukim – laws that defy our limited rational capabilities to understand. But this is perhaps the very message that the Torah wishes us to learn and internalize. Much of life is not rational and does not fit into our accustomed schedules and plans. And even the most hardened secularist and/or rationalist must admit that much of life is inexplicable.

Weird things happen to all of us. There are forces in the world, dreams, inspirations, as well as strangers that suddenly appear that are present in our lives and are real to us though we have no idea how or why they influence us.

The whole subject of purity and impurity occupies great sections of the Torah. In the real but purely spiritual world of the Torah, purity and impurity are sensations that are real and can be felt and experienced. The rabbis decreed that the “land of the nations” meaning the part of the world that is not within the biblical boundaries, carries with it automatic impurity.

The air of the Land of Israel is purity in itself. The rabbis said that the air of the Land of Israel is one of wisdom and knowledge. It is its purity that leads to its atmosphere of true wisdom and knowledge. We are all aware that in cases of illness, G-d forbid, the medical treatment for the patient is oftentimes the inhalation of pure oxygen. In the world of the spirit, pure oxygen is the air of the Land of Israel.

There are plagues that descend upon individuals. There are other plagues that infest a human being’s clothing. And, there are plagues that can infect one’s home and dwelling. Thus no part of human existence, that is exempt or immune from the possibility of plagues and impurity.

Many of the family laws of the Jewish home are constructed on the basis of injecting purity into the relationship and into the family and home. There are no medical or physical rationales existing to these laws that are readily justifiable to the rational thinker. But the existence and observance of those laws is unquestionably what has preserved the Jewish home and family structure throughout the millennia.

It is the unseen and intangible that truly carries us through life and its vicissitudes. And that is why the Torah devotes so much space and teachings to such a seemingly esoteric subject. Someone who is shrouded in impurity and whose life is dominated by the plagues that exist all around, will find life unrewarding and depressing.

It is the latent purity and holiness within us that gives us a feeling of nobility and satisfaction in our lives. So, our task in life is to guard ourselves from the plagues that surround us, from the impurities that infiltrate the very core of our being, and to try and breathe the pure air of holiness that the Torah attempts to pump into our very beings.

Shabat shalom,
Rabbi Berel Wein

 

 

Good News and Bad News

Parshas Tazria Metzorah

Posted on April 26, 2012 (5772) By Rabbi Label Lam | Series: Dvar Torah | Level: Beginner

 

And the person with Tzaraas in whom there is the affliction (as a consequence of gossip) – his garments shall be torn, the hair of his head shall be unshorn, and he shall cloak himself up to his lips; he is to call out, “Contaminated, contaminated!” All the days the affliction is upon him he shall remain contaminated. He shall dwell in isolation; his dwelling shall be outside the camp. (Vayikra 13:45-46)

Tzarass is woefully misunderstood. It is seen as an archaic matter, a form of leprosy that for some reason is no longer applicable or relevant. The truth is that Tzarass, according to the sainted Chofetz Chaim was a blessing in disguise. How so?

I went through half a dozen clunker cars until I learned two important words that have served me in good stead. Actually it was not until I bought a more expensive vehicle and realized that I was not comfortable making payments for a car that no longer functioned that I bothered to take the user’s manual out of the glove compartment of the car and discover this two word phrase that has granted longer and healthier life to every one of my automobiles ever since. By the way, those two words are, “Oil change!”

Now, though, the newer cars have something the older ones did not and that is the proverbial, “Amber light!” Once the amber light goes on, or the “check engine” sign on the dashboard it’s time to ask. Without that earlier warning system we are at a real disadvantage. Tzarass was a sort of earlier warning system, an amber-light to alert us that spiritual deficiencies were starting wreak havoc on our system. We operate now at a distinct disadvantage without Tzarass!

There’s an old country folksy phrase that goes like this, “You can hide the fire, but what are you gonna do with all the smoke?!” Tzarass is like smoke bellowing out form the engine of our being, a scent of danger to remind us repair our ways. Although, Tzarass, technically, is no longer active the concept of Tzarass is still very much alive!

Guilt also got a bad rap for similar reasons but it’s also good in a way that needs explanation. Guilt is to the soul what pain is to the body. Although nobody likes to experience pain it can be extremely beneficial. A person without the ability to feel pain would certainly be likely to be missing digits and whole limbs. While making a salad they might realize a little too late that the red in in the bowl is not from tomatoes, pardon me! Both guilt and pain if properly responded to, serve to guide us away from certain damage.

Another signal that helps us figure out what might be wrong is in the arena of raising children. In a class I have been giving for a while called, “The Ten Commandments of Parenting”. The first of the “big ten” is “I am HASHEM your G-d Who took you out from the land of Egypt, from the house of bondage!” The first commandment of parenting is that parents too stand before their children, whether aware or not, and say with their actions, “This is who we are and this is what we do!” It’s no wonder that in the first paragraph is written, “And these words that I command you today you shall place upon your heart and you should teach them to your children.” First they must be on your heart and then to be taught because children read the heart. They have a sincerity meter that’s extremely sensitive! In the second paragraph of “Shema” it says, “And you should teach your children to speak in them (Torah)” and then it continues to tell us how to teach this lesson, “with your sitting in your house, and your- going on your way and the way you go to bed and the way you rise up”. Children are following their primary role models, their parent!

A young lady was asked by a Rabbi at a general lecture, “What is your parents’ greatest source of pleasure?” A broad smile came across her face and she replied, Me!” The Rabbi continued his line of questioning, “What’s your parents’ greatest source of pain?” Now with in a more somber tone she responded, “My sister!” Why are kids both the greatest source of pleasure and the greatest source of pain? I believe we all realize intuitively that they are “us- (mother and father) playing out our real selves on the big screen of life.

Many things are a form of Tzarass, in that they can lead us to make critical adjustment before it’s too late. All of life is a self-portrait and the canvass on which we operate grabs our undivided attention, all too often only when we witness vivid pictures of good news and bad news.

DvarTorah, Copyright © 2007 by Rabbi Label Lam and Torah.org.

 

Why Have Children

Parshas Tazria

Posted on April 3, 2019 (5779) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

 

The opening portion of the Torah reading of this week deals with childbearing. Jewish tradition has to a great extent always been child centered. Bringing children into the world is one of the basic positive commandments of Judaism. Having children demonstrates a belief in the future and an optimistic view of life generally.

Everyone knows that raising children constitutes a great responsibility and enormous sacrifice on the part of parents. Nevertheless, the thrust in Judaism is always to create a family and be privileged to see generations. Seeing grandchildren and certainly great-grandchildren allows one to live, in an imaginative way, even beyond the grave. Judaism is a generational religion. It is not a religion that is self-centered but points to a higher purpose, a nobler life and through generations, it acquires a whiff of eternity.

The rabbis of the Talmud taught us long ago that one should not be deterred from creating a family lest the descendants of that family be people of disappointing behavior and immoral values. Having children and building a family is always risky business. There are no guarantees given even to the most righteous and pious of parents. The biblical narratives of the great men and women of Israel testify to the difficulties of rearing proper generations. Nevertheless, the Torah does not allow us to desist from bringing children into the world and raising families. Creation is a divine attribute and procreation is the basic act of human purpose.

Shabbat shalom
Rabbi Berel Wein

Tattletaling

Parshas Tazria

Posted on April 4, 2019 (5779) By Joshua Kruger | Series: Parsha Halacha for the Shabbos Table | Level: Intermediate Beginner

 

Once upon a time

Yehudit and Leah were walking home after a hard day at school. For weeks, their class had been trying to behave perfectly, because they were promised a Rosh Chodesh party by their teacher if everyone’s behavior was good. But, on this day, some of the bags of treats set aside for the party, went missing from the teacher’s drawer. No one knew who had taken it and their teacher was quite upset.

“It’s really not fair,” said Yehudit, “we’ve worked so hard this whole month and someone had to ruin it! I’m pretty sure that Mrs. Levy thinks it was Rachel. She seemed to be staring at Rachel while she lectured us about how wrong it is to steal.”

“Actually” said Leah” I’m fairly certain it wasn’t Rachel. I saw the bags of treats in one of the other girl’s school bag and she quickly closed her bag looking very guilty when she saw that the zipper had opened.”

“Omigoodness!” exclaimed Yehudit, “You have to tell the teacher!”

Discussion

Q: What is the connection between our story and the parsha?

A: Parashas Tazria deals with tzara’as, a sickness of the skin that was a punishment for lashon hara.

Q: Is tattletaling allowed?

A: If we are certain that the person did something wrong, and that telling on them will have a positive effect, then lashon hara can be permitted. In our story, for example, telling the teacher may prevent Rachel from being wrongly accused and embarrassed, and will enable the teacher to deal effectively with the situation. However, there are a number of important conditions that must be met (Chafetz Chaim, Klal 10). The following questions deal with some of conditions.

Q: If Leah decides that she will not tell the teacher that she saw the treats in the school bag of their classmate, can Yehudit (assuming Yehudit knows which girl it was)?

A: No. One of the conditions taught by the Chafetz Chaim is that we must be certain that the person actually committed the act. Yehudit did not actually see the treats in the girls school bag. She only heard about it from Leah. She therefore cannot be certain, and cannot tell the teacher about the incident.

Q: If Rachel decides that she should tell the teacher about the girl who had the treats in her bag, then there is something that she should do first. What is it?

A: Where possible, she should try to first discuss the matter with the girl. This will give the girl a chance to confess her crime to the teacher and change her ways with minimal embarrassment. Furthermore, perhaps there was a good reason why the girl had the treats in her bag and she wasn’t actually stealing!

Back to Our Story

Leah asked her father for advice, and they looked up the halacha together. They saw that although it is probably okay for lashon harah to help clear Rachel’s name it was best for Leah to go up to the girl who took the food and to privately convince her to tell the truth to the teacher. This worked well and a week later, the class happily celebrated Rosh Chodesh with treats and with smiles.

(Written by Josh and Tammy Kruger, in collaboration with Rabbi Yehoshua Pfeffer, and based on the following article: http://www.dinonline.org/2013/04/13/informing-on-others-mitzvah-or-prohibition/)