Achrei Mot and Kedoshim together with some insight into the Omer traits we mention

BS"D

Achrei Mot and Kedoshim

Achrei Mot

Leviticus Ch 15 V 1

1. And the L-rd spoke to Moses after the death of Aaron's two sons, when they drew near before the L-rd, and they died

Imagine Aharon has just lost his two sons for not obeying or following protocol, twice it is mentioned that the event occurred before Hashem. The Midrash indicates that their sin is mentioned explicitly to inform us the importance of the protocol and instructions; it is also a double expression that indicated Hashem too mourned for the loss. We often get angry not realising the death of the righteous in a manner of speaking causes as much if not more grief and suffering to Hashem than for us, this is difficult to understand because we do not have divine insight into the facts at play, we think Hashem should of just prevented an event from occurring but life does not work that way, at least not always.

He who bestows within us a feeling of mercy should he not have this quality himself, only in unlimited bounty. This past sedra was a sign to all living for all time, there are high expectations from the human being, we have the ability to worship and understand, we also chas va shalom can mess up - big time. A theme ringing strong in this past Parsha is to realise the higher the potential the higher the expectations.

The Kohen Gadol is allowed to approach the holy of holies but once a year, he prepares himself 7 days, he purifies himself, he fasts and bathes and wears special clothes he goes through two curtains to perform the service, alone - in this short time (maybe 12 minutes) he cannot think an impure thought or do an incorrect act – only to focus on the fact that I stand before the Cause of Causes, the Holy One Blessed is He, he cannot fail in this lest he die. In fact we know he went into the holy of holies with a rope tied around his feet as no one else was allowed to enter. If he died (Chas ve Shalom) his body was pulled out by the rope. After the service he would leave the holy of holies and pray for the nation.

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8. And Aaron shall place lots upon the two he goats: one lot "For the L-rd," and the other lot, "For Azazel."

Two Goats exactly alike were used - one for Azazel (Representing our Evil inclination and sins to be banished into the wilderness, the other for a sin offering for the nation's atonement). If the Kohen Gadol was successful after the service and the crimson rope turned white – he was a hero, imagine it, he only returned to his place not far from the Bais Ha Mikdash at midnight due to the people who gathered round to congratulate him, to thank him that his prayer as our representative was successful - we had been forgiven. The white thread was there evidence of G-d's forgiveness - oh if only we had such a sign today! All our fasting and affliction had worked. The service was high risk, only the Kohen Gadol would be allowed in, he had to prepare physically and mentally – but he bore responsibility for the nation!

KEDOSHIM - The do's and don'ts Leviticus Ch 17

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4. You shall fulfil My ordinances and observe My statutes, to follow them. I am the L-rd, your G-d.

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24. You shall not defile yourselves by any of these things, for the nations, whom I am sending away from before you, have defiled themselves with all these things.

The parsha discusses forbidden physical relationships, it moves to highlight offerings to Hashem should be eaten in the correct time and place. We need to give honour to Hashem., avoid idolatory, Caring for the poor and stranger. No stealing, being false, Paying your workers on time. We are not allowed to curse the deaf or place stumbling blocks in front of the blind (Rashi indicates this is both literal and implies on a figurative level one should not knowingly mislead another when they do not have all the facts at hand, for your own benefit or their potential detriment!) In judgement we are not allowed to show favour or status to the powerful or pity the destitute we need to remain objective. We should not tale bear or stand by idle when blood is being spilled. We need to Act for the sake of heaven and stop injustice. Don’t bear grudges or hate in your heart. Unity is so important.

Ch19 v 2. Speak to the entire congregation of the children of Israel, and say to them, You shall be holy, for I, the L-rd, your G-d, am holy.

Ch 19

3. Every man shall fear his mother and his father, and you shall observe My Sabbaths. I am the L-rd, your God.

Rashi states our inclination is to fear our Father more than our Mothers so it states Mother first before father, the verse also teaches us if your parents refuse to allow you to keep the Sabbath you need not listen as it states, you shall observe my Sabbaths - I am the ultimate Father in heaven who created everything and your parents too are obligated in honouring me!

Ch19

19. You shall observe My statutes: You shall not crossbreed your livestock with different species. You shall not sow your field with a mixture of seeds, and a garment which has a mixture of shaatnez shall not come upon you.

Shaatnez is a mixture of Linen (Plant growth extract) with Wool (Animal growth extract)!

Ch 19 V 23

When you come to the Land and you plant any food tree, you shall surely block its fruit [from use]; it shall be blocked from you [from use] for three years, not to be eaten

V24

And in the fourth year, all its fruit shall be holy, a praise to the L-rd.

V25

And in the fifth year, you may eat its fruit; [do this, in order] to increase its produce for you. I am the L-rd, your G-d

What is also fascinating is the request not to eat from a tree's fruit for three years, and a promise that if we exercise patience and restraint we will yield much produce from this fruit tree.

The Midrash compares the tree to a child who after 3 years in the 4^th year he begins to interact in a more meaningful way. To achieve yields for ones efforts takes time and patience but with restraint and care we will be able to eventually enjoy the fruit of our hands – through the blessing of Hashem, but no quick fixes, or immediate gratification - that is not the holy way.

Jews are forbidden to eat blood or over blood (morning prayer is required prior to eating food), We should not round off our beards (cut with a razor at the roots). Harming the flesh of the body for the dead or getting permanent Tattoos is forbidden. (The body is a sacred temple that houses a holy soul). We need to instil modesty in our daughters. We need to keep the Sabbaths. We are not allowed to consult the dead, mediums or fortune tellers but rather to place our trust in Hashem. We need to honour the wise and the elderly -this is because G-d told us too. Care and love for the stranger and convert as one would love oneself. We are not allowed to cheat others.

The Parsha sets limits to our actions both positive and negative, the non-adherence we lower ourselves, but what is required to draw closer to Hashem via positive actions and treatment of those around us. To be in the Torah's covenant requires commitment faith and loyalty, between us and G-d and between us and our fellow human beings. The Laws bring home divine truth and justice.

Leviticus Ch 19 ends

37. You shall observe all My statutes and all My ordinances, and fulfil them. I am the L-rd.
In chapter 20

We are taught to avoid the practices of the wicked nations used to come close to their "gods" -the nations who embraced child or human sacrifice to molech, passing children through fire. These practices are an abomination to Hashem. As is pure self-satisfaction, adultery, forbidden sexual relationships are an abomination, Jews believe that closeness to ones spouse and loved one is very important, but in the proper way and time in a holy way. Everything should be done with respect and gratitude especially to those who gave us life - our parents and G-d Almighty.

25. And you shall distinguish between clean animals and unclean ones, and between unclean birds and clean ones; thus you shall not make yourselves disgusting through [unclean] animals and birds and any [creature] which crawls on the earth, that I have distinguished for you to render unclean.

26. And you shall be holy to Me, for I, the L-rd, am holy, and I have distinguished you from the peoples, to be Mine.

http://ohr.edu/this_week/torah_weekly/5409

G-d instructs the kohanim to exercise extreme care when they enter the Mishkan. On Yom Kippur, the Kohen Gadol is to approach the holiest part of the Mishkan after special preparations and wearing special clothing. He brings offerings unique to Yom Kippur, including two identical goats that are designated by lottery. One is "for G-d" and is offered in the Temple, while the other is "for Azazel" in the desert. The Torah states the individual's obligations on Yom Kippur: On the 10th day of the seventh month, one must afflict oneself. We abstain from eating and drinking, anointing, wearing leather footwear, washing, and marital relations.

Consumption of blood is prohibited. The blood of slaughtered birds and undomesticated beasts must be covered. The people are warned against engaging in the wicked practices that were common in Egypt. Incest is defined and prohibited. Marital relations are forbidden during a woman's monthly cycle. Homosexuality, bestiality and child sacrifice are prohibited.

Kedoshim

The nation is enjoined to be holy. Many prohibitions and positive commandments are taught:

Prohibitions: Idolatry; eating offerings after their time-limit; theft and robbery; denial of theft; false oaths; retention of someone's property; delaying payment to an employee; hating or cursing a fellow Jew (especially one's parents); gossip; placing physical and spiritual stumbling blocks; perversion of justice; inaction when others are in danger; embarrassing; revenge; bearing a grudge; cross-breeding; wearing a garment of wool and linen; harvesting a tree during its first three years; gluttony and intoxication; witchcraft; shaving the beard and sideburns; tattooing.

Positive: Awe for parents and respect for the elderly; leaving part of the harvest for the poor; loving others (especially a convert); eating in Jerusalem the fruits from a tree's 4th year; awe for the Temple; respect for Torah scholars, the blind and the deaf.

http://ohr.edu/4256

Insight

“You shall not hate your brother in your heart.” (19:17)

One of the most difficult emotions to deal with is resentment.

Resentment can come from many different sources. It can result from someone genuinely wronging us. Or we may feel wronged by someone even though an objective third party would say that we were being over-sensitive. Resentment can come from plain old jealousy — someone who is brighter than us, or seems to have an easier life, or is more successful. Or resentment can come for no good reason at all. It may result from the way that someone speaks or dresses or expresses himself. As they say in the North of England “It’s the way he hangs his face.”

The spiritual masters teach that this is the worst kind of hatred. In Hebrew it is called Sinat Chinam, literally Free Hate. Hate that has comes from no injustice real or perceived — just the way someone is.

“You shall not hate your brother in your heart.”

In this week’s Parsha, the Torah categorically prohibits that gnawing worm called resentment.

Fine.

The Torah says that we mustn’t feel resentment. But isn’t that more easily said than done? How are we supposed to put this into action?

First of all, we cannot work on our feelings until we understand them. This requires objectivity and the help of someone who is impartial to help us objectivize our emotions. Only when we can delineate our feelings will we have a chance of changing them.

If this analysis shows that we have been genuinely wronged, the proper mode of conduct will depend on the circumstances. It may involve a direct confrontation, or a rebuke from a third party, or legal recourse in Bet Din. When we act to deal positively with our resentment in one of these ways, the poison of the resentment is very often vitiated or extinguished.

However, there may be circumstances where a genuine grievance has no outside recourse, and we may just have to forgive and forget. In this last scenario (and in the others too) we should remember that it is G-d who runs the world and we should analyze why G-d has put us in our present situation.

As far as jealousy is concerned, we should remember that each of us is on our own separate “monorail” in life. The fact that someone else has something that I don’t have, be it brains or money or looks, in no way means that they are taking away from me. The root of jealousy is a lack of trust in G-d’s Providence. Each of us is born with unique capabilities with which to fulfil our potential in this world. If G-d hasn’t given me something, it’s because I don’t need it to complete my mission on this earth.

And as far as Sinat Chinam is concerned, we should remind ourselves that we are all created in G-d’s image. If there is something that I hate about my fellow for no objective reason whatever — just because it’s the ‘way he hangs his face’ — it means that I am despising the image of G-d Himself.

However, if we look carefully with a positive eye at those whom we resent and try to divorce our egos from our emotions, we might begin to see all kinds of positive traits that they possess.

It all depends on our I-sight.

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WHAT ARE THOSE ATTRIBUTES WE MENTION WHEN COUNTING THE OMER?

We are fast approaching Lag Ba Omer the time where the deeper meaning of Torah was revealed as never before, we celebrate the Yortzeit of the great kabblist and mystic Shimon Bar Yorchai the author of the Zohar, a time of bonfires (light) and unity, much joy comes at this time. It is a period where the plague against the Students of Rabbi Akiva stopped, 24000 of the greatest in Torah knowledge, these students had died through a plague, why because they did not have enough respect for each other’s learning– despite their great learning they missed the deep message we are all part of creation we need to Love and respect our friends as our self, and to build each other for the common and Divine good - for them maybe it was more about the I not the us!

I want to share some insight into the traits we are supposed to be working on as we count up to Shavuot, I heard these from Rabbi Tabback this Shabbat so I hope I give it over succinctly and accurately, during the Omer we count and mention a trait and a sub trait each day, we are meant to work on these traits:

The rabbi mentioned each trait is not in and of itself good or bad it depends on how we use these traits and refine ourselves to use them in the service of Hashem:

Chessed or Kindness – Kindness is always good right? Wrong! We often hear if you want a relationship to work just give and give, a poor man at the side of the street appeals for money do you hand him millions on the spot this might be seen as kindness, but how would he use it, another example is in intimate and forbidden relationships, the people involved might also see their acts and call it kindness but are these actions good –certainly not. Kindness may very well lead to resentment when it is one sided, and harm and destruction when misguided.

Gevurah– Strength – Strength when used to turn away everyone or to crush the weak is a terrible trait; however we need strength in life to temper kindness to set boundaries. Without boundaries you may become a person’s doormat, a person with a lot of strength has the challenge of not abusing his power to hurt another.

When we are dealing with our fellow human beings and in our relationships we need to get the balance right:

Tiferet or beauty – Beauty is the balance between being kind, loving and merciful but always measured and within acceptable boundaries by using our strength and self-control.

Once we begin to understand the dynamic of the importance of Tifferet these traits move to a deeper level where a closer relationship with the other is developed and revealed:

Netzach– Triumphant This is the trait of wanting to  be the best or wanting to win, it can be used to drive a person but if not done for the sake of Heaven or correctly it may lead to negating another, inhibiting the other from realising their self through total domination of the one over the other, if you think of one’s spouse, if one party totally dominates another the person wins but the one giving in all the time cannot realise their potential that they need to become. When a person is negated this is like death, there is nothing worse than a person losing their self to another through domination.

Hod– Splendour – The rabbi spoke of this Quality in terms of a person allowing themselves to be submissive, the key here is allowed - Hashem hides his presence in this world, in a way that allows us growth. Despite having the capability to dominate, he hides this in doing so allows another space to grow, and find themselves. This ensures all actualise their greatest potential; this is what Hashem Almighty allows us to do!

Yissod –Foundation A balance between Netzach and Hod, leads to a foundation the perfect balance in a relationship, if we reach this level we reach a place and a time where we become worthy of receiving the Torah. We care and love, but within the boundaries allowed, we are who we are and we are in balance, we then come closer and build our relationship with drive and zest but always allowing each other the space to grow with our unique capabilities to each realise our greatest potential and the greatest potential for mutual fulfilment, and agreement with respect and love.

This requires work may we all be full of kindness and mercy but for the sake of building and not destroying, may we work hard and strive hard for what we need to achieve but doing so in a way that respects and builds those close to us the others we deal with along the way and with this build the foundation on which the divine revelation and Malchus Kingship can finally be revelaed and manifest in this world.

A good week to all!

G-d Bless.

Michael

Insights into Leviticus Tazria and Metzora

BS”D

Insights into Leviticus Tazria and Metzora

 

– When a women conceives (Tazria means CONCEIVES)

When a male child is born we are instructed about the Bris Milah or circumcision

Leviticus ch 12 v 3 states “On the eighth day, the flesh of his foreskin shall be circumcised.” I would like to refer us to the work from Rabbi Zamir Cohen’s book the Coming revolution page 146 where he cites a number of leading experts the first is Dr James Quick who was the head of the department of Biochemistry at Marquette University in Wisconsin and the second Dr Ayala Abrahamov Senior Professor of Paediatrics at the faculty of medicine at the Hebrew University of Jerusalem both point out Physiologically until the eighth day, the liver slowly develops, until on the eighth day itself, it is mature enough to fulfil its role to create clots to stop bleeding. Dr. Armand James was astounded at the uncanny correlation between the development of the body’s ability to stop bleeding and the timing of the Brit Milah”, to a versed and believing Torah person this would of come as no surprise that He who created the world with Wisdom, He who gave us the Torah and it is indeed a blue print of his creation.  On pg. 148 we are told about 13 years ago a June 2000 edition of the best seller {None of these diseases by Dr S I McMillen} was released in it he points out that on the eighth day, the level of clotting material (prothrombin) is 110% of the norm!  Well above the amount that will accompany a normal person the rest of his life.  “Here we can clearly see G-d’s hand at work for he linked the day of the Highest blood clotting levels to the day which circumcision is commanded.” Wow just contemplate this correlation for a moment.

The bris was given for every male and it was given as a perpetual command that would never cease, The Covenant of Abraham the Brit Milah of circumcision Genesis Ch 17 V 10 reads “This is my covenant which you must preserve between Me and you, and your descendants after you: every male among you shall be circumcised…” V13 then states “…This shall be my covenant in your flesh as an eternal covenant.”   V 19 then states “I will establish my covenant with him and an eternal covenant to his descendants after him.” Again in V21 “I will establish my covenant with Yitzchok”

The Marvels of Birth:

Rabbi Tanchuma on this sedra and the concept of conception reflects on the wonder of life and I want to quote some of his deep and inspiring words:

“A mortal king draws a picture on a wall, but can he draw on water? Yet the Holy one, blessed is he forms a foetus within the waters of its mother’s belly.”  “A mortal king forms a picture on a wall, but he cannot form within it a spirit and a soul, yet the Holy one blessed is he moulds a form within a form.”  “ A person forms a picture on a wall and though he can speak his picture cannot speak, and man stands back and praises it, but the Holy one blessed be He formed man and that man stands and speaks and praises the Holy one Blessed is He.”  When a mortal man wishes to draw a form how much paint must he add to complete the form, yet the Holy one Blessed is he, does not do so, he forms man from a single droplet. Come and observe a peacock which has 305 different colours, but from what is it formed a droplet of white seed!  There is no Artist like G-d Almighty blessed is he.” Contemplate on the wonders of creation and the awesomeness of the cause of all causes.

Leviticus 12 v 2 speaks about the conception of an embryo leading to a new life being born, when the new born leaves its mothers body we are taught that it leaves a vacuum of holiness (lack of life) within the mother, rendering the mother impure and in need of cleansing. Similarly when a woman is not impregnated and her eggs fertilised she undergoes the menstrual cycle (associated with a loss of a potential life) when this flow stops the women counts 7 clean days before entering a ritual bath of rain water called a Mikvah to cleanse herself. In the coming revolution pg. 130 we find more marvellous insights that inform us of the divine origin of the Torah, the laws of Niddah (Menstruation) the book reads “take into account minute hidden details of biological processes that medical research has only recently discovered.” The following are excerpts from the book which draws from an article by Dr. Eli Sussheim, a senior surgeon at Sha’arei Tzedek Medical centre in Jerusalem Israel. “There are incredibly close correlations between Jewish tradition and medical science regarding the Chronology of three physiological stages in a women’s’ monthly period. Stage 1 the lining of the outer uterus detaches and sheds causing bleeding. Thereafter stage 2 the uterus rebuilds the destroyed portion of the lining to prepare itself to receive and nourish another embryo it is designed to support. Science has recently discovered that the length of time required to re-establish the uterus’s outer lining is 7 days from the end of the process (marked by the cessation of bleeding). Read Leviticus ch 12 v 2 states after the bleeding stops “… she will be ritually unclean for seven days, as the days of her menstrual flow.”  Further the time of ovulation coincides exactly with the reformation of the outer lining of the uterus, scientists have determined the Legal prescribed day of immersion in the Mikvah – which is the first day of resumed marital relationships after the menstrual break and count of seven clean days is the absolute best day for conception!

THE SEDRA AND WATER

We see in many places, water used in the cleansing process it represents rebirth and renewed life, those who have sin and wish to repent use it as a means to return. this is why we go to a body of water at a time of renewal, we visit a pond or river on Rosh Ha Shona our new year, preferably containing fish during the holy days of repentance, Genesis Ch 1 V14 “Let the waters teem into groups of living sea creatures” and in Genesis Ch 2 V 5 “…vegetation had not yet sprouted, for Hashem had not brought rain upon the earth.” Water represents potential for new Life.

A Metzorah destroys through evil speech they have done things to cause rifts between people, this happens when a person is arrogant or selfish and sees himself as more important than others, this is often as a result of not knowing or fearing Hashem, as a result the Metzora once confirmed by a Kohen is secluded and not even allowed to be in a group with a fellow Metzora, he is sent outside the camp alone to contemplate and introspect what he has done.

At a time when Hashem was much more apparent in the Israelite camps, a person’s body was then more in tune and sensitive to impurity, a Metzorah was thus physically afflicted on his garments and then house and finally his body, once confirmed he needed to be separated from the group, his soul through a body affliction was warned to repent.

It is apparent that we are no longer on a level to merit such warnings.

Rabbi Aurbach always talks of the strength of the community - the group represents strength and stability, unity and care, even when an individual goes through a hard time if he connects to others they will help him through it.  An individual may fall but a community should be forever, and this is something the Metzorah destroys, perhaps uttering words that caused hatred and resentment of another. The only contact a Metzorah has is with Kohen, see how powerful is speech, it was his speech that brought about destruction and hurt and potential death, through the speech of the Kohen he is declared impure and through repentance the Kohen finally through speech will declare him pure if he repents or if he is beyond repentance. (the warning is in vain so why bother.) The Kohen represents the person with the Good eye, the non-judgemental priest a giving person always perusing peace, and for this quality Aharon of blessed memory was endeared to the people. This was our beloved Aharon of Blessed memory and his children, one of whom wore the breastplate over his heart a symbol of love as he perfomed the service of Kohen Gadol. 

http://ohr.edu/1646Metzora

Boomerang

"...and he shall be brought to the Kohen." (14:3).

When a person speaks lashon hara it indicates that he has no concept of the power of speech; that he considers words to be insignificant in comparison to actions. As the nursery rhyme says "Sticks and stones may break my bones, but words will never harm me."

Nothing could be further from the truth. When a person speaks evil, he awakes a prosecutor in Heaven, not only against the target of his speech, but also against himself. An angel stands by the side of each of us recording our every word. In order to teach those who speak slander the power of just one word, the Torah instructs that the offender be brought to the Kohen. But, even as he is on his way to the Kohen, his body covered with tzara'at for all to see, and until the Kohen actually pronounces the word "Impure!" he is still considered totally pure. Similarly, he cannot regain his former status, although his disease has healed completely, until the Kohen again pronounces him to be spiritually pure. From this, the speaker of lashon hara is taught to reflect on the power of each and every word. For with one word he can be made an outcast, and with one word he can be redeemed.

• Based on Ohel Yaakov

Rashi ztl points out the purification process of a Metzora took place with two birds one is killed and the other freed – birds constantly chatter, this can be likened to a talebearer that causes and stirs trouble, the birds are taken with Cedar wood (From a palm tree that stands tall and arrogant, Rashi says eruptions occurred from having a haughty spirit) a Crimson thread and Hyssop ( the word for thread in Hebrew can also mean worm (Tolaat)  like a lowly worm and Hyssop is a lowly tree, Rashi explains for the Motzora to be cured he must move from the Arrogance to Lowliness.) All these items are placed over running water. All these items placed in blood of the dead bird to knock home the message that his ways have led towards death of spirit.

http://ohr.edu/3883

Incredibly Humble

"and cedar wood, crimson thread, and hyssop" (14:4)

"For leprous-looking lesions result from conceit and haughtiness. What is the cure? A person should lower himself like the worm and the hyssop." (Rashi)

The Baal Shem Tov once arrived in Polana for Shabbat in a beautiful carriage. In that town was a certain individual who loved to create trouble. He accused the Baal Shem Tov of lording it up and behaving in a conceited fashion.

The Baal Shem replied to him:

"Once there was a king who let it be known that he was searching for the elixir of eternal life. Hearing about the king’s quest, a wise man came to him and said, "I have the elixir of eternal life." "Where is it? Where is it?" said the king in great excitement. "I will pay you anything for it!" Replied the wise man, "You need pay me nothing for it. But it will certainly cost you."

The king’s brow furrowed. "Where is the potion?" he demanded.

Said the wise man: "If you humble yourself and distance yourself from all conceit, you will have imbibed the elixir of life."

The king took the wise man’s words and fulfilled them to the letter. He behaved like the epitome of humility, to the extent that he actually ceased riding in the royal carriage and followed behind it on foot along with his servants.

However, the more he did to humiliate himself, the more he heard this little voice in his head saying, "You are the MOST incredibly HUMBLE person in the whole world. Look at you! You are a great king and yet you walk on foot behind your carriage. You speak in whispers, carefully weighing your each and every word. Your shoulders are hunched unassumingly. Your glance is always downward and diffident. You are truly FANTASTIC!"

He sought out the wise man and told him of his problem. The wise man explained, "Walking behind the royal carriage was not what I had it mind. I meant you to go up and sit in your carriage, that everyone should continue bowing to you and treating you with royal deference, and, in spite of all that, in your heart of hearts, you should still feel humble and small. That’s a much more difficult thing to do."

But that is true humility.

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Respect for purity is no small matter as at the end of Metzora in Leviticus ch 15 v 31 states “You shall separate Bnei Yisroel from their impurities and they will not die because of their impurities through their defilement of My dwelling in their midst.  So the fact is if we want Hashem to dwell in our midst Purity is essential, generosity of spirit and love of ones fellow, and building and supporting one another with kind words that liven those around us.  Note the verse does not say remove the man but rather states remove the impurities or affliction, Hashem in his kindness allows repentance but the affliction needs to be removed.  In this spirit we should always pray for and see within the person and not the affliction alone, only Hashem knows why certain things happen in the world, we do not…so never judge those afflicted see past the affliction to the person the soul within and try and remove the person away from their distress, so we can all unite and have the Divine presence dwell amongst us as when we encamped at Sinai may it occur speedily in our time.

“I create fruit of the lips: ‘Peace, peace, for far and near,’ says HASHEM, ‘and I shall heal him’ ” (Yeshayahu. 57:19).

We should all work towards using our thoughts and resultant speech, being a gift given to man, the highest of the physical creations to bring Life!

Parsha Shemini - Holiness and Tragedy all in one!

B”SD

 

Parsha Shemini – Shemini means eight because Leviticus ch 9 v 1 states “it was on the eighth day…” the time had come for the inauguration of the Mishkan, the physical represented by the 7 days (7 represents the physical world)  and the eighth day had arrived G-d’s presence was about to be revealed to Bnei Yisrael!

TO BLUSH IS A GOOD THING!

Aharon was to take a calf to sacrifice to Hashem to clear himself of sin, Rashi brings down the calf atoned for the way he fell when he played a role in the Idol worship of an image of a calf, he was very embarrassed about this, how lovely a quality is one who blushes – many see today blushing and feelings of shame as a character weakness and we run away from those who often blush we fear they are insecure, but blushing is a spiritual emotion that happens when we know we have done wrong, it endears us to our creator, in Leviticus Ch 9 verse 7 “Moshe said to Aharon approach the Alter”  Rashi says this is written to show Aharon was being hesitant, it was because he felt ashamed, this embarrassment came from a spiritual awareness and regret. My view is if you see someone blush, they are displaying remorse and regret, thus this attribute should be praised! A warning though our sages teach us to make another blush from embarrassment is tantamount to spilling blood as the blood rushes to the face. We see this attribute of shame and blushing is most prevalent in the highest of creations i.e. in Man!

THE KEY TO HOLINESS IS FOLLOWING THE COMMANDS!

Obeying rules is key to Holiness, we need to follow our Creator’s rules to be successful and we see this theme running clearly in this Parsha Leviticus e.g. extracts from this week’s sedra Chapter 9: Verse 6 “And this is what Hashem Commanded you to do…” v7 ends “just as Hashem commanded.”  In v 10 it ends “just as Hashem commanded Moshe” and then again in verse 16 “ and he did according to the rule” then again in v 21 “just as Moshe commanded”  after all this obedience v23 states “the glory of Hashem appeared to the entire people!”

Then what happens tragedy strikes at this blissful revelation Nadav and Avihu full of inspiration, decide to act on their own accord, in ch10 v1 they offer a strange fire (one that was not commanded - this on a literal reading in the Torah was their downfall, (though many try summise other reasons) and they are both consumed, how drastic a consequence but this lesson was for us to learn from, it is not only about love but obedience is also key to achieving holiness,  in the presence of the King of Kings both love and respect and obedience is required thus Moshe states to Aharon  in ch10 v 3 “It is as Hashem spoke, saying through those that are near me I will be sanctified and in the presence of all the people I will be glorified”… heavy but these words console Aharon who being the great individual  he is, in his suffering the verse concludes “and Aharon was silent”, Rashi points out a few versus later in Ch 10 v 8 his acceptance leads to him being approached and Hashem who thereafter speaks with him directly and not through Moses. At this communication Hashem commands Aharon that when conducting the service (as following the rules is key) he and his living sons should stay away from Wine or other intoxicants! Again one needs to be so careful it is like performing heart surgery. You would not want your surgeon to have a pint or two prior to him operating on you. We dont understand the risks when it comes to holiness and being in the presence of the King of Kings, here you need to take counsel and follow instructions to ensure proper behaviour. This is why having a rabbi who is learned who you can consult is so important.

Extract from Ohr Somayach website:

http://ohr.edu/2130

Lest you become contaminated (11:43)

The road to holiness does not start with lofty ideals or sublime thoughts. It does not begin with a mind-expanding Revelation or a Close Encounter. It cannot be produced by psychotropic drugs, nor can it be experienced by climbing the Alps or the Andes.

True, gazing down from Mont Blanc or Everest may fill us with awe at the Creators handiwork. Nature can truly inspire closeness to G-d, but all this inspiration will vanish like a cloud of smoke if we lack the fundamental ingredients to concretize inspiration into actuality.

The road to holiness starts with a few small boring steps. Like being a decent moral person and controlling our emotions and appetites.

As Jews, we may not eat what we like when we like. On Pesach we may eat no bread. On Yom Tov we should eat meat. On Yom Kippur we may eat nothing. At all times, we may not eat the forbidden foods that are the subject of this weeks Torah portion.

Lest you become contaminated. In Hebrew this sentence is expressed as one word: Vnitmayhem. The spelling of this word is unusual. It lacks an aleph and thus it can also read as Vnitumtem which means Lest you become dulled.

In our search for holiness and meaning in this world, one of our greatest assets and aids are the laws of kashrut. Kosher food is soul food. Food for the soul. Food that feeds our spirituality and sharpens our ability to receive holiness. Food that is not kosher does the reverse. It dulls our senses. It makes us less sensitive, less receptive to holiness. A Jew who tries to seek holiness sitting on top of some mountain in the Far East living on a diet of salted pork will find it impossible to achieve his goal. The view of Ganges or the Himalayas (or his navel) may titillate his spiritual senses, but he will find no growth or nourishment reaching his core.

The spiritual masters teach that if a person contaminates himself a little, he becomes contaminated a great deal. Spirituality is a delicate thing. It doesnt take much to jam the broadcast from Upstairs. On the other hand, a little bit of holiness goes a long way. As the Torah teaches You shall sanctify yourselves and you shall become holy. (11:44) A little bit of sanctity generates a lot of holiness. If we sanctify ourselves down here in this lowly world with all its barriers to holiness, if we guard our mouths, our eyes and our ears, then the Torah promises us that we will be given help to lift us to lofty peaks of holiness.

It all starts with one small step.

IN WHAT ORDER DO WE HONOUR OR DISHONOUR

I found an interesting extract on Wikipedia on this weeks Parsha

A Baraita reported that Rabbi taught that in conferring an honor, we start with the most important person, while in conferring a curse (G-d forbid there should be a need for such a thing), we start with the least important. Leviticus 10:12 demonstrates that in conferring an honor, we start with the most important person, for when Moses instructed Aaron, Eleazar, and Ithamar that they should not conduct themselves as mourners, Moses spoke first to Aaron and only thereafter to Aaron’s sons Eleazar and Ithamar. And Genesis 3:14–19 demonstrates that in conferring a curse, we start with the least important, for G-d cursed the serpent first, and only thereafter cursed Eve and then Adam.

WINE IS IT GOOD OR BAD? – LISTEN TO THE MIDRASH TANCHUMA’s view:

Blessed is He, who commanded and warned against wine (Leviticus ch 10 v 9) be careful with wine look what Noach did, when he debased himself. Be careful of wine as it brings to all forms of immorality in this world …, but what about King David Psalm 104 v15 where it states  “And wine to cheer the heart of man.”   Rabbi Tanchum tells a story of how a son took his drunkard father to show him the debasement of another drunkard, in the hope he would change his ways, but what did the father do he went and asked the man which Tavern he got his drink from, (hoping to buy some himself) the devout son shocked said father what did I bring you here for, I wanted you to see the disgrace other people, those around heap on the drunk!” his father replied “ My son I swear I have no greater paradise than this!”(the bliss he felt from the effect of the wine) on hearing this the devout son left broken hearted. The Tanchuma goes onto to teach that the effect of the wine ceases and then depression sinks in and juxtaposes this with Torah study and observance of deeds and the commandments the antithesis of drunkards, for these bring joy in this and the next world, and this is a permanent paradise. The prophet Yeshayohu ch28 v 1 states “woe to the crown of Ephrayim’s drunkards” Mishlei the book of proverbs writes ch23 v20 “ Do not be among guzzlers of wine, among gluttonous eaters of meat” ! We see in the offerings Bamidbar Numbers Ch28 v 9 “two yearling lambs are offered without blemish and of bread 2/10’s of flour, but about wine only bring a quarter of a hin… the Tanchuma explains this is to teach us etiquette, for excess wine leads to sin and great misfortune. Jews use wine for Kiddush and we enjoy Lechaim’s to celebrate joyous occasions and to relax the anxious person, for this it is permitted but in moderation and always for an important occasion.

http://ohr.edu/3072

“G-d spoke to Aharon saying: Do not drink intoxicating wine, you and your sons with you when you come into the Tent of Meeting…” (10:8-9)

Statistics show a lower rate of alcoholism among Jews than their neighbors.

This could be due to genetics. However sociologists surmise that there are other factors at work. For example, Jews meet alcohol in the context of holiness rather than in the local pub: A Jewish boy is introduced to alcohol at the ripe old age of eight days when the mohel places a few drops of wine into his mouth to mollify the pain of the circumcision.

Alcohol appears on the Shabbat table every Friday night with kiddush, and again the following morning in the daytime kiddush. On Saturday night during the havdala service we take our leave of Shabbat over a cup of wine. There are the four cups of wine to be drunk on Pesach and (many) more on Purim. The cycle of Jewish life embraces alcohol as part of a holy life.

Another controlling factor in the Jew’s consumption of alcohol is the perception that being drunk does not befit a Jew. There is a Yiddish maxim that loosely translates as “Jews don’t drink.”

However, together with a rise in social dysfunction amongst Jews including depression and lack of self-esteem, there has been a concomitant rise in substance abuse, including alcohol.

A happy person doesn’t need a chemical crutch.

The Ba’al Shem Tov said that if a Jew knew what it meant to be a Ben Olam Haba, someone who has an eternal existence, he would be so happy that he would rush out into the street and start to do the Kezatzke (Cossack dance) like a meshugenne.

The essence of Jewish happiness is to know that with every mitzvah, every word of Torah and of kindness, we are building an eternal existence. That knowledge is more inebriating than the most potent liquor.

In this week’s Torah portion, G-d warns Aharon that the kohanim must refrain from alcohol while performing the Temple service or adjudicating legal matters. This was not just a concern for motor efficiency or clear thought. The kohen is the epitome of Divine service; his high should come only from Torah and serving G-d. He should need no external chemical help; as the saintly Chazon Ish wrote over half a century ago to a world in great darkness, “There is no sadness for he who knows the light of truth…”

The above was Based on Rebbe Bunim m’Pshiske

AMAZING INSIGHTS INTO KOSHER ANIMALS

Psalm 104 v 24 “You made them all with wisdom” 

We see 2 signs on Kosher animals one external the cloven hoof and one internal the chewing of the Cud. Leviticus, CH 11 v 3 “All that have a cloven hoof and they are split, and that chew the cud, you may eat it.”

I heard from a good friend this is symbolic of human traits what looks good on the outside, should also be good and holy on the inside, both traits are required to be Kosher. The pig is Kosher on the outside and shows all his kosher feet, but is treif, (not Kosher) he does not have the internal beauty required to be an acceptable Kosher animal.  The Torah is true and truly amazing for everything is in it, Rabbi Zamir Cohen points out the following on page 152 of his book the Coming Revolution that the Carotid arteries carry blood to the brain from the front side of the neck. There are additional arteries at the back of the neck of the spine called vertebral arteries. These arteries also link to the base of the brain carrying blood to it.  While it is true all mammels have front and back arteries, all animals with cloven hooves and that chew the cud – the ones the Torah allow us to eat have a different structure in the arteries in the back of the neck, as these first connect to a front artery allowing for instant halting of blood flow to the brain when the neck is slit. He goes into the technical details but bottom line is the way the Israelites were instructed to perform the slaughter on Kosher animals from the front, causes immediate drop in blood pressure and loss of consciousness in the Kosher animal. We see from here who else but the cause of all causes G-d almighty produced this amazing physiological connection between the Kosher animals circulatory system its structure and Jewish law of slaughter allowing us to slaughter animals inflicting no pain or suffering. You can all look it up yourselves with goats, sheep, cows and bulls and even chicken the Verterbral and Carotid arteries are both positioned in the front of the animals neck, by the throat  but in for example with non-kosher animals like pigs or horses the Verterbral artery is above and does not cross the throat of the animals.

http://ohr.edu/3442

Kosher Style

“Every (animal) that has a split hoof, which is completely separated into double hooves, and that brings up its cud — that one you may eat.” (11:3)

These two aspects of a kosher land animal are not a means of identifying them as being kosher. Rather, they are the cause of them being kosher.

In other words, having split hooves and regurgitating its cud are what makes the animal kosher.

The Torah specifically tells us that one of these aspects without the other renders the animal as unkosher as if it had neither.

The split hoof represents the outward behavior of man towards his fellow, and the chewing of the cud, the inward relationship between man and G‑d. If a person behaves in a kosher way only with his fellow or only with G-d, he is, nevertheless, treif.

• Source: Kosher Style: Rabbi Avraham Pam

BS”D

BRINGING LIGHT TO THOSE IN PAIN!

This Shabbos Rabbi Auerbach gave an insight into Parsha Shemini which he heard in the name of a Rabbi Kluger, this Rabbi reflecting on the sedra indicated the  way to act with our fellows in distress. In Leviticus ch 10 v 6 Moshe says to Aharon and to Elozor and Isomor, his sons not to tear their garments so they not die and bring divine anger on the entire Congregation, amidst their suffering they for the benefit of the Klal needed to still be part of the inauguration and not bring down those around them due to their loss, what he goes onto point out though is Moshe’s words in the same verse, “the entire house of Israel shall weep over the conflageration that Hashem set ablaze” how incredible is the greatness of these Tzaddikim V3 stated Ahron was silent, he accepted Moshe’s words of conciliation accepted the decree from above, and carried on with the service. The correct response to those who are suffering is for those who see it to try feel and try ease the pain of those suffering, to feel it and make it part of our suffering too, this is not the time to be zelous and tell those who suffer to have faith, move on etc… The individual themselves need to find Hashem and faith our role is to try our best to ease the suffering in whichever way we can.

Rabbi  Auerbach told us a true story about an American man visiting the great Rav Shlomo Zalman Aurbach ztl, in Israel, the sage enquired about another man who lived in the same neighbourhood as his visitor and was told the individual was just Nifter in America and the Almana (widow) and children were sitting Shiva (7 day mourning period in Jewish law) .  The Gadol then asked for the telephone number of the Shiva house, the man undertook to find it out and send it to the Rav, No replied the Rav curtly let’s phone the operator and get it now!  The man watched as this humble saint phoned and spoke to the widow and thereafter each of them, emphasizing that this was Rabbi Zalman Auerbach Shlita!  As he spoke words of comfort to each and every child.  When the call ended the astonished visitor was taken aback asked the Rav why to explain the long conversation.  The rabbi who every day lived a most humble life, explained these Yidden are grieving, they had lost a husband and a father, their pain was tremendous, he wanted to get rid of the pain and despite the need to always be humble he had hoped his “fame,” that the fact that many who see him as a recognised Gadol, this fact might console them would in some way give them strength and hope in their pain, and this is why he had emphasized so out of his character that it was Rabbi Shlomo Zalman Auerbach Shlita calling! 

 

Wishing you all a good blessed Shabbos

Shabbat Shalom!

Michael


Bonus insight
You will notice in this week's portion Leviticus ch 11 verse 42 "Everything the creeps on its belly" the word belly in Hebrew is Guhchoyn, the Vav in this letter is longer than normal - elongated the reason according to our early Sages who counted every letter of the Torah teach us this letter is the Midpoint of the Torah. (A friend of mine also mentioned the Vav is long like a snake. ----------<