Category: Vayikra

Vayikra Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Bichukosai (5760)

Parshas Bichukosai (5760)
by Mordechai Dolinsky

There is an important message in this week’s Parsha that I think is overlooked.  Obvious as it is, it is like many other important things that we overlook.

One of the most unpleasant phenomenon one witnesses in this world is the suffering of the righteous and the success of the wicked.  This is how people perceive that HaShem runs the world.  This illusion even seems to get backing from Torah sources.  For example, in Avos 4:15 it says that we do not comprehend the peace of the wicked nor the suffering of the righteous.  Another example the Chazal tell us that Moshe Rabbenu requested that HaShem reveal to him why tzaddikim suffer and the wicked succeed.  From this it would seem that Moshe Rabbenu was requesting an explanation for a system by which the world is actually run.

If we take a panorama view of the various faiths and religions we will find they all make promises of reward in the afterlife.  “You will be reclining in your vineyard with clusters of grapes hanging; surrounded by your harem of 1000 wives “.

Lihavdil elef alfei alafim Hashem makes His promises of reward in this world.  Anybody can make all the promises for anything in the next world.  HaShem promises this world.  We find this repeated over and over again and we recite twice a day in Krias Shma.  “V’Asafta Diganecha V’Siroshcha V’yitzharecha”.  HaShem’s promises were certainly fulfilled.  In the Midbar we were on the highest level and HaShem sent down the “mohn”; supernatural food from Heaven.  Bnai Yisroel were in the desert for forty years, millions of people, men, women, old and young, children and infants.  We know that a human exposed to the elements in a desert can hardly survive one day.  Because of our greatness HaShem showered us with miracle upon miracle, and blessings upon blessings.  When we entered Eretz Yisroel, the golden era of history on our land, the spiritual level was the highest and the level of blessing, of abundance was likewise on the highest level.  The biggest problem facing the Jewish nation was the millions of goyim that came from all over to convert.  They came because they saw our glorious success.

The flip side unfortunately also proved to be true.  All through our history the periods of grief and suffering were parallel to a deviation from the proper fulfillment of the will of HaShem.  Yes, there is the phenomenon in the world of the suffering of the righteous and the success of the wicked but these are the exceptions, not the rule.  The rule is “tzadik v’tov lo, rasha v’rah lo”.  The meaning of the questioning and astonishment of the suffering of the righteous is because the rule is promised true happiness and success.  The perplexity is an expression of wonderment when we see the opposite.

One of the greatest spiritual catastrophes that ever befell Klal Yisrael was the massive forsaking of the Torah that occurred in Europe that started about 150 years ago.  They were infatuated with the new German culture and drunkenly in love with their way of life.  They idolized their manners and they yearned to emulate them in every way possible.  This mass movement of forsaking HaShem and the Torah spread like wildfire around Europe.  A display of Divine patience was followed by the Divine punishment.  Follow the route of how, starting from Germany the anti Torah movement spread around Europe.  Then map out the steps of the Nazis’ destruction in Europe.  You will find them exactly the same.  There are many aspects of the holocaust we do not comprehend, but the basic premise of it is very clear—an obvious lesson.  There are no words to describe the tragedy if we don’t learn and gain from it.

The principle that Hashem rewards and punishes in this world is one of the most important foundations of the Torah.  Our parsha BiChukosai shouts it. We should all be zocheh to “Ashraychem V’Tov Lach”—happiness and joy in this world and the next.

Vayikra Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Behar (5760)

Parshas Behar (5760)
By Mordechai Dolinsky

At the beginning of the Parsha Rashi brings down the Chazal that explains the lesson we derive from the fact that the Mitzvah of Shmita was placed next to Sinai, Matan Torah.  What still needs clarification is what is special about Shmita that it was selected to teach us this lesson.  The very obvious importance of Shmita is the lesson of bitachon.  The Menuchas HaNefesh, the peace of mind that comes with realization that HaShem is in control.  I would like to share another thought reflecting the specialty of Shmita.

The Mitzvah of Shmita quite obviously required a substantial amount of dedication.  However I suspect there is a major aspect of the mitzvah that is overlooked and not properly understood.  The general populace in Eretz Yisroel owned their land and agriculture was their source of livelihood and sustenance.  What was necessary for the fulfillment of Shmita wasn’t what we call idealism, intensive motivation, mesiras nefesh, or high level inspiration.  The word for it is called suicide—economic suicide.  What Hashem required from Klal Yisroel was financial suicide and not just from the elite, the Talmidei Chachamim and Tzaddikim but from the simple masses and their families; women, children, old parents and grandparents.  They were all subjected to the trauma of complete, utter economic disaster, void of any support, stability or hope of getting help from others.  They were all in the same sunken boat.

They tell the story of a hiker, an agnostic, who stood too close to the edge of the Grand Canyon and slipped off a high cliff.  He tumbled down the sheer wall and miraculously broke his fall by grabbing a branch that was growing out of the cliff.  It broke his fall but he was dangerously stuck in that position, unable to climb up or down the sheer cliff.  Lifting his eyes to Heaven he called out: “If there is anyone up there please help me”.  A voice replied: “I’ll help you my son, but you must believe in Me”.  “I believe, I believe” he answered.  Again the Heavenly voice rang out: “If you believe, my son, let go of the branch”.  There was a hesitation and then came the hiker’s voice again:  “Is there anyone else up there who can help me”?

Through the mitzvah of Shmita HaShem requests that we let go of the branch.  If we made an overview of Avodas Hashem and examine it carefully we would find numerous instances where HaShem asks us to let go of the branch.  We are demonstrating our belief, our loyalty and love for Hashem.  That is a tall order even for person of great stature and surely for a simple person.  We come from good stock and have the neshamos of our forefathers in our blood.  Shmita belongs right next to Har Sinai.

Vayikra Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Emor (5760)

Parshas Emor (5760)
By Mordechai Dolinsky

The name of the Parsha always has special significance and meaning.  For this parsha we don’t have to dig – “Emor” speech, inspiration to be conscientious and aware of the words that emerge from our mouths.   In the Medrash we find the Chazal elaborate on this theme.  The reinforcement of our values in this area is especially significant in this point of time that we are presently living through.  Our civilization as fallen to the depths.  The true values of the Torah place decent speech in the highest of priority.  Throughout the history of mankind the world at large had a sensitivity and conscientiousness regarding speech.   And the Torah placed on us a crown of glory above the high standards of mankind– a special high level sophistication in being ultra discreet in our choice of words.  I recall from my youth our Rebbes informed us that our language is called Lashon HaKodesh since there isn’t a specific noun for our reproductive organs.  The level attained was so high that even in ordinary speech there was an attempt to always verbalize in a positive manner; “not good” instead of “bad”, “not pure” instead of “tamai”.  To the contrast the coarse, vulgar, depraved use of vocabulary that is prevalent in our world today.  To say nothing of the verbal arsenal of devastating, destructive remarks, comments and general manner of communication.

The importance of the right speech is twofold.  Firstly, it is an end in itself.  This is how Hashem wants us to communicate—it is of the highest priority.  Secondly, the selection of our vocabulary has a profound influence and effect on our whole being.

Let our Parsha be an inspiration to return to the true values, the Torah values of speech and bring with it all the splendid blessings of “Ashreichem V’Tov Lach”.

Vayikra Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Kedoshim (5760)

Parshas Kedoshim (5760)
By Mordechai Dolinsky

The word Kadosh has always seemed to me to be in a cloud of mystery, unclear, vague and confusing.  The Parsha this week brings to us the urgency to delve into and try to understand the meaning of the word.  It’s an important word to understand since it is one of the most outstanding praises of HaShem.  It is also used to describe one of the great qualities of Klal Yisroel and something we must aspire to attain.  It is also probably the most important word we ever utter in our communication with another human being on this earth.  Under the Chupa we say “Harei At Mikudeshes Li” to create the most significant bind with another person.

The most popular understanding of the word is “holy”, a connotation of some higher kind of existence that is pure and spiritual.  On the other hand, there is an understanding of this term that describes abstaining from indulgence in materialism and lust as in the opening of our Parsha.  To complete the triangle we find the word used in a third way—to designate, as the Rishonim explain is the connotation in the marriage ceremony.  We also find strangely enough the word Kedaisha which is basically the same concept as Rashi explains, she is set aside and specifically designated, in this case, to znus.

I found a Chazal brought in a Medrash which is in itself tremendously puzzling but surprisingly enough might shed light on our confusion about the clear meaning of Kadosh.   “Kadosh Kadosh Kadosh Hashem Tzavakos etc.” as likewise we say Elokai Avraham, Yitzchok V’Yaakov”.

Avraham Avinu being the pillar of Chesed, understood HaShem in His role of chesed.  HaShem’s specific devotion to the world was in the form of chesed.  Yitzchok Avinu the pillar of Avoda understood  HaShem in His role of holiness, spirituality.  HaShem is the world and fills the world yet He removes himself from the world.  This is one of the most difficult concepts to grasp and it is only through the depths of theTorah that we can approach this aspect of HaShem.  This is the area of the greatness of Yaakov Avinu.  So here we have all three concepts in the comprehension of Kadosh.  All seem to be correct and must be applied accordingly.  They encompass all three foundations of Torah. Avoda and Gemilas Chasadim.  It is interesting to note that the three places where we quote “Kadosh Kadosh” are firstly in Birkas Krias Shema saluting the chesed of HaShem, secondly in the kedusah of Shmone Esrai which is the avoda, and thirdly in Uva Letzion whose theme is Torah.

We should merit to earn and deserve, through the appropriate and proper fulfillment of the Torah, to become and be called Kedoshim–the very title and crown that Hashem takes as His own pride and glory.

Vayikra Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Acharei Mos (5760)

Parshas Acharei Mos (5760)
by Mordechai Dolinsky

Here we are after Pesach, it is so important to crystallize the points of inspiration we attained and to internalize them.  It’s Parshas Acharei and the sobering subject of Yom Kippur comes to focus.  The fact that it is on the topic agenda is a special hashgacha that we benefit from. We are about to initiate the summer season, after Maaravi, as Pesach leaves the minhag here in Yerushalayim is that everyone wishes each other “a gezunte zummer”, a healthy summer!!  And now to find a connection for all this.

The second subject dealt with in the parsha is “arayos”, sexual offenses.  The fact that this subject was selected to be the partner of Yom Kippur is no wonder, as the Chazal point out that ‘arayos’ is responsible for most of our spiritual pitfalls.  Likewise we read this portion on Yom Kippur.  All this puts our focus on the subject of ‘arayos’, a very sensitive and delicate issue.  The most important, valuable and helpful advice is to do everything in the range of our available avenues of efforts to avoid situations that present a test.  This mentality as simple as it may sound is really diametrically opposed to the “are you a man or a mouse” way of thinking we find so prevalent today unfortunately.  The attitude of the Torah is that we do anything and everything in our power to avoid or limit our “nisayon”.  Reb Yisroel Salanter points out that when Yaakov Avinu informed Rochel and Leah that HaShem instructed him to leave the house of Lavan, they remarked to one another that firstly they had nothing to gain by staying and secondly HaShem had instructed them to leave.  The difficulty is obvious, they should have reversed the order.  Reb Yisroel explains that we are witnessing here a classical demonstration of this important principle of dealing with nisyonos, limit them as much as possible.  Don’t say I’m happy to find ways of showing my faithfulness to Hashem and prove your strength and loyalty.  Are you a man or a mouse?  From our own vantage point—we run….   In Yerushalayim they say—have a healthy summer.  Someone just told me in America they say—Kayitz Kasher V’Sameach!!!  Gut Shabbos.

Vayikra Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Tazria: Time-out Just For a Breather

Parshas Tazria:  Time-out Just For a Breather
By Mordechai Dolinsky

The joy of birth, the simcha, the ecstasy, is broken by the sobering agent of ‘tumas adam’ that the ‘yoledes’ is subjected to after giving birth.  The laws of tumah and tahara are definitely  “chukim”, the area of Torah that is purely “gizeiras hakasuv” that there isn’t any open, apparent reason for.  There is however, a certain negativity always associated and connected with ‘tumah’; why should giving birth bring this on?

The supreme, ultimate goal of the human race is accomplishment.  Man harnesses his power, enlists what he has at his availability, accesses his accessibilites and surveys what he has in his arsenal.  With the event of the climax of his accomplishment there is certain frame of mind, a mentality, to which we are all prone.  All the energy is gathered and the cannon shoots the shell.  What power it takes, all the resources have been used, the maneuver worked and  “struck bull’s-eye”, but then comes the “burnt out” syndrome.  After all the energy and enthusiasm has been expended and the venture has ended as a great success story, there comes an aftermath of some kind of ‘down’.  I would like to share the thought of the possibility that the negativity of this P A D, Post Accomplishment “Down”, is related in a symbolic way to the “tumas hayoledes”.  Unfortunately there is a history of authors, artists, and other accomplished people who have fallen to this syndrome—and who knows if the post birth depression that affects many women isn’t also related to this.

The Mesilas Yesharim in chapter 7 explains the awesome danger of losing the opportunity of accomplishing some ‘mitzvah’ or other great act.  He points out how much of a great effort must be exerted to begin the act without procrastination, so as not to lose the chance of what presented itself.  The Mesilas Yesharim also explains as stage two the great effort one has to put in to ensure that he will finish the act.  I am introducing stage three.  After one has successfully attained the goal one wishes to accomplish one has to see to go on and maintain one’s motivation with continued enthusiasm.   Hatzlacha Rabba to you all.

Vayikra Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Shmini: The Torah Tightrope

Parshas Shmini:  The Torah Tightrope
by Mordechai Dolinsky

Something obvious in this Parsha that needs explanation is the connection between the two outstanding subjects—the dramatic, untimely petirah of Nadav and Avihu—and the list of creatures that are forbidden to be eaten.

There are two attributes that are required for animals to be permissible.  Firstly there is the split hoof which has to be completely separated into a double hoof and as Rashi explains this is to exclude animals whose hooves are split only at the tip as the camel.  The second attribute is that the animal has to bring up its cud and as Rashi here explains it brings up and regurgitates the food from its innards and returns it to its mouth to crush it and grind it finely.  The conventional of these prerequisites are in the realm of “chukim”;  pure “gizairas hakasuv”– without any open logical significance.  It seems very probable to me that because these are signs of ‘kashrus’ they are representative and symbolic of positive character traits.  To find significance in “maaleh gaira”, bringing up its cud, is not so difficult.  A major part of the motivation to eat is the appetizing appearance of the food.  Once the morsel is chewed it already dramatically loses all its attraction.  The Gemara in Bava Kamma refers to it at this level as “glalim”—excretion– and I must say it is quite repulsive.  But what could be said of its looks when it has already been in the stomach and in the early stages of the digestive process?  The mere thought of eating it then is absolutely revolting.  The act of actually consuming it, which is in reality the “maaleh gaira”, is truly symbolic of eating on the highest level of pure intent, since there is absolutely no motivation of any appetizing attraction whatsoever.  So here we have it—“maaleh gaira” represents “prishus”—the practice of restraint, abstaining from indulgence.

The split hoof, however, is very difficult to find a symbolism or significance for, and I would like to share the following possible explanation.  The point of the split hoof is as if the animal isn’t only standing on four feet but the feet are considered double.  Each foot that is split is considered as two.  What could be the significance of “more” feet?  The Gemara tells us that Malachim (angels) have,

and stand, only on one foot.  This is the explanation why when we daven “Shmone Esrai” we stand with our feet together, as if they are one.  So here we have a “breakthrough”, some insight as to the significance of the number of feet.  Less feet means holiness, aloofness, non-earthly.  More feet means more contact with reality, down to earth, exactly as the expression goes—he has his feet on the ground.  The Malach has one foot, the human two, the animals four, and the kosher ones double.  The significance being the wonderful trait of “maaleh gaira”, the practice of restraint, abstaining from overindulgence which is the trait of ‘prishus’ must go together with ‘mafreses parsa’—down to earth realism.  There is an awesome danger on the path of ‘prishus’ that can lead one to, as the expression goes—“off the deep end”.  This can be seen very well from the contrast between the so-called holy men of the various nations of the world and the ‘kedoshim’ of Klal Yisroel.  The former, deprive themselves of necessities and inflict themselves with torture; what kind of ugly, repulsive human specimens they often appear to be.  The holy men of Klal Yisroel, ‘lehavdil elef havdalos’, shine with beauty and the simchas hachayim they radiate and represent.  This is the concept in the discussion the Mesilas Yesharim has in chapter 13, the delicate balance.  It is the will of Hashem that we enjoy His creation.  The critical rule, “Isn’t it enough that which the Torah forbids that you have to add your own?” concept, in contrast to the “all who engage in fasting are considered kedoshim” idea.

According the this explanation of the concept of ‘mafrisai parsa’ we can understand why the “chazir” is singled out and put in a separate category in the Chumash, and he is indeed the only one who has the split hoof.  According to our suggested concept it means that he has an overemphasis of this trait which leads to a mentality of materialism, and an exclusion and aversion of spiritualism, very appropriate for the ‘chazir’.  The Chazal tell us that all four unclean animals mentioned in the Chumash are symbolic of the four periods of galus, and that our present period is that of the ‘chazir’.  We can see how this is such an accurate picture of our generation.

With this explanation and understanding of the “maaleh gaira”—“mafrisai parsa” balance we can explain the connection to the Nadav and Avihu tragedy.  Their sin was a sort of overemphasis of spiritual enthusiasm without ‘their feet on the ground’ and proper considerations.  HaShem should bless us all with the proper attitude, perspective and balance.

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